1 Chronicles 21:25-26 — Of the Temple of Solomon 1. 5.4-5
David had prepared by singing psalms, and the other prophets too by prophesying prepared for the Lord who was indeed the true Solomon a place that he might build a house, because they taught the hearts of their hearers by true faith, earnestly urging them to receive with faith and devotion the Son of God who was coming in the flesh.… It is appropriate that this place should be on the threshing floor of Ornan the Jebusite because the church is customarily designated by the term "threshing floor," as John says of the Lord: "His winnowing fork is in his hand, and he will clear his threshing floor." Ornan, whose name means "enlightened" and who was a Jebusite by origin, signifies the Gentiles by his origin, and by his name he indicates these same [Gentiles] who were to be enlightened by the Lord and transformed into children of the church to whom the apostle rightly says, "Once you were darkness, but now you are light in the Lord." Jebus is the same city as Jerusalem. Now Jebus means "trampled on" but Jerusalem "the vision of peace." As long as the Gentile Ornan reigned there it was called Jebus; but when David bought a place of burnt offering there, when Solomon built a temple to the Lord there, it was no longer called Jebus but Jerusalem, because, that is, as long as the Gentiles continued in ignorance of divine worship they were trampled on and made a mockery of by the unclean spirits, following mute idols according as they were led to do; but when they called to mind the grace of their Creator, they immediately found in themselves both the place and the name of peace, as the Lord says of them, "Blessed are the peacemakers, for they shall be called the children of God." Therefore, while Ornan still held sway in this city it was called Jebus, but when he sold the site of his threshing floor together with his oxen and threshing sledges to king David, it took the name Jerusalem because the Gentiles who still persisted in their obstinacy were trampled on as worthless and contemptible by the wicked spirits; but when they learned to sell all they had and offer it to the true king, they could no longer be trampled on by the demons and vices but were given a greater share of inner peace, which they possessed with their Creator.
1 Chronicles 24:1 — Homilies on the Gospels 2.19
If you of the brotherhood would take delight in hearing who that Abijah was from whose priestly division it is said that Zechariah derived his rank, he was the high priest during the time of King David. By the Lord's order, Aaron was the first single high priest appointed by Moses under the law; after his death his son, Eleazar, received the gift of the high priesthood. When he too had died, his son, Phinehas, became his successor as high priest. Thus up to the time of King David, over a period of about 470 years, one after the other became heir of the high priesthood. When David, burning with great zeal for religion, wanted to fashion a temple for the Lord, the Lord willed this to be carried out by his son Solomon instead. David himself nevertheless was concerned carefully to make ready everything that pertained to the future construction and reverent ceremonies of this temple. He also arranged for singers to chant the psalms daily at the time of sacrifice, to the tune of musical instruments. This was to arouse the minds of the people in attendance to remembrance and love of heavenly matters, not only by the sublimity of the words that were sung, but also by the sweetness of the sounds by which they were sung. Desiring that, as the worship and magnificence of the temple increased, the graceful exercise of the ministry and the assembly of those ministering might also increase, David called together all the descendants of the sons of Aaron, those descending from the stock of Eleazar and those from the stock of Ithamar, and he divided them into twenty-four sections, choosing individuals from each section as high priests; the rest, who were in the sections of the lower priesthood (which is now called that of priest), he ordered to exercise their offices with this provision, namely, that when any one of the high priests departed this life, whoever was considered the best in his section should succeed him in the high priesthood.David set up these sections in such a way that the individual high priests, along with the priests who were under them, should minister for eight successive days, that is, from sabbath to sabbath. And although all in the priestly class were equal, yet one of them who seemed to be more worthy of special reverence and more outstanding and in power was to have the name of "high priest." As to the order that was to be observed among these sections, it was determined by the casting of lots in the presence of King David and the leading persons of the priestly and Levitical families. In this distribution of lots, it is found that Abijah, from whose priestly division and generation Zechariah sprang, occupied the eighth place. It was fitting that the herald of the new covenant, in which the glory of the resurrection was declared to the world, was born in the place of the eighth lot, both because our Lord rose from the dead on the day after the sabbath, which is the eighth day following the seven days of creation, and because we are promised at the end of time an eighth age of everlasting resurrection, following the six ages of this world and a seventh of tranquility for souls, which comes in the next life.
1 Chronicles 28:11-12 — Of the Temple of Solomon 1.8.2
It is to be noted, of course, that the thirty cubits of height spoken of above reached to the middle story; from there on to the third story another thirty cubits were added until the portico that was around the temple on the south and north and east reached the roof, as we learn from Josephus's account; from there to the top of the temple roof was another sixty cubits, and so the total height of the house according to the book of Paralipomenon amounted to 120 cubits. Also the portico that was in front of the temple to the east, according to the account of the aforesaid volume, was the same number of cubits in height. That is, the porticoes around the temple of which we have just spoken, this book calls treasuries and inner chambers. David, it says, "gave his son Solomon a plan of the portico, and of the temple, and of the treasuries, and of the upper room, and of the inner chambers and of the room for the mercy seat"; here too he refers to the outer houses that were outside the courtyard of the priests surrounding the temple, when he adds, "As also of all the courts that he had in mind, and of the surrounding chambers for the treasuries of the house of the Lord and for the treasuries for dedicated objects." The fact that the entire height of the temple was 120 cubits refers to the same mystery as when the primitive church in Jerusalem after the passion and resurrection and ascension of the Lord into heaven received the grace of the Holy Spirit in the same number of men. For fifteen, which is the sum of seven and eight, is sometimes taken to signify the life that is now lived in the sabbath rest of the souls of the faithful but will be brought to perfection at the end of the world by the resurrection of their immortal bodies. Now this fifteen arranged in a triangle, that is, numbered with all its parts, makes 120. Hence by the number 120 the great happiness of the elect in the life to come is aptly represented, and by it the third story of the Lord's house is aptly completed because after the present hardships of the faithful and after their souls receive their rest in the life to come, the complete happiness of the whole church will be achieved in the glory of the resurrection. To this mystery likewise refers, as we have said, the fact that the Lord on rising from the dead and ascending into heaven sent to this number of men in tongues of fire the Holy Spirit, who enabled them, though differing from each other on account of the diversity of their languages, suddenly to speak in his praise in a common tongue by giving them a knowledge of all languages. For the church too in its own turn rising from the dead and ascending to heaven in incorruptible flesh will be fully and perfectly enlightened by the gift of the Holy Spirit when, according to the promise of the apostle, "God" will be "all in all." Then there will be complete unity of languages universally for the preaching of the wonderful works of God because all join with one mind and voice in praising the glory of the divine majesty that they see before them.
1 Chronicles 29:2 — Of the Temple of Solomon 1.4.5
What color the stones were with which the temple was made is openly stated in the book of Paralipomenon when David said to Solomon on showing him the materials of the temple that he had procured, "I have prepared all manner of precious stones and marble of Paros in great abundance." White marble is called Parian marble because it was produced on the island of that name. Hence the poet writes of it: "[past the] Isle of Olives, and then past snow-white Paros and the Cyclades sprinkled about the sea we sped o'er the waters tossed by many a wind."
1 John 1:1 — Commentary on the Catholic Epistles
That which we have seen and our hands have touched concerning the Word of life. For not only did they see the Lord with their physical eyes like the others, but they also perceived His divine power with their spiritual eyes. Especially those who saw Him transfigured on the mount, among whom was John himself. And when he says, "and our hands have touched concerning the Word of life," he refutes the madness of the Manichaeans, who deny that the Lord assumed true flesh; the apostles could not doubt the truth of this flesh, as they attested not only by seeing but also by touching; especially John himself who, accustomed to recline on His bosom at supper, touched His limbs more freely the closer he was. And even after His resurrection from the dead, their hands touched concerning the Word of life, as they understood without any doubt that He had taken on true flesh, though now incorruptible, hearing Him say: "Touch and see, because a spirit does not have flesh and bones, as you see that I have" (Luke 24). It is well said, "and our hands have touched concerning the Word of life," because as they proved the truth of His resurrected flesh by touching with their hands, they more surely knew Him to be the Word of life, that is, the true God. Hence Thomas, who was specially ordered to touch Him, immediately upon touching the flesh, confessed Him to be God, saying, "My Lord and my God" (John 20).
1 John 1:1 — Homilies on the Gospels 2.16
The disciples were with Jesus from the beginning, and so they could preach what they had seen and heard in his presence without any ambiguity.
1 John 1:2 — Commentary on the Catholic Epistles
And the life was manifested, etc. He refers to that life which speaks in the Gospel: "I am the resurrection and the life" (John 11); which was manifested through divine miracles declared in the flesh, and the disciples present saw what they would testify to posterity with undoubted truth, when performing signs, as John himself wrote, He manifested His glory, and His disciples believed in Him (John 2). And because the apostle John testifies that he saw the life manifested with his co-apostles, the heretic Apelles should be confounded with his followers, who contends that the same life, that is, the Lord Savior, appeared to the world not as God in truth, but as a man in fantasy.
1 John 1:3 — Commentary on the Catholic Epistles
What we have seen and heard, we proclaim to you, etc. Blessed John clearly shows that anyone who desires to have fellowship with God must first be united with the fellowship of the Church, learn that faith, and be imbued with its sacraments, which the disciples received from the Truth dwelling in the flesh itself. Nor in any way are those less associated with God who believe through the doctrine of the apostles, than those who believed through the Lord preaching in the world himself, except insofar as the quality of faith or works distinguishes them. Hence also concerning this fellowship of the saints, which they have in the Father and the Son, the Son himself, praying to the Father, says: Holy Father, keep them in your name, which you have given to me, that they may be one as we are one (John XVII). And a little later: I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us (John XVII).
1 John 1:4 — Commentary on the Catholic Epistles
And we write these things to you so that your joy may be complete. The joy of teachers is made complete when, through preaching, they lead many to the fellowship of the holy Church, and to the fellowship of God the Father and his Son Jesus Christ, through whom the Church is strengthened and grows. Hence also Paul says to those whom he instructed in the faith: Complete my joy by being of the same mind, having the same love, being in full accord and of one mind (Philippians II).
1 John 1:5 — Commentary on the Catholic Epistles
And this is the message which we have heard from him, etc. By this statement, blessed John both shows the excellence of divine purity, which we are also commanded to imitate, saying: Be holy, for I, the Lord your God, am holy (Leviticus XIX); and he refutes the insane doctrine of the Manicheans, who said that the nature of God was conquered and corrupted by the prince of darkness in war.
1 John 1:6 — Commentary on the Catholic Epistles
If we say that we have fellowship with Him, etc. He names darkness, sins, heresies, and hatreds. Therefore, the mere confession of faith alone is not sufficient for salvation, to which the testimony of good works is lacking. But neither does the rectitude of works without the simplicity of faith and love profit. For whoever is besieged by darkness in any part cannot have fellowship with Him in whom no iniquities occur. For what fellowship has light with darkness? (II Cor. VI).
1 John 1:7 — Commentary on the Catholic Epistles
But if we walk in the light, etc. The distinction of words is to be noted, because he says that God is in the light, but that we ought to walk in the light. For the righteous walk in the light, as they advance to better things by serving with works of virtue. But divine holiness, to which it is said: "But you are the same" (Ps. CI), is rightly remembered to be in the light, because being full goodness always existing, it does not find where it may advance. To the faithful it is said: "Walk as children of light" (Eph. V). For the fruit of light is in all goodness and righteousness and truth. But God always exists as good, just, and true without any progress. If, therefore, we walk in the light, as He is in the light, we have fellowship with one another. Because it evidently gives an indication that we are advancing by walking in the path of light, if we rejoice in the bond of fraternal fellowship, with which we likewise may reach the true light. But even if we are found to do the works of light, if we seem to hold inviolable the rights of mutual love, we should not think that by our progress or industry we are able to be completely cleansed from sins. For it follows:
1 John 1:8 — Commentary on the Catholic Epistles
If we say that we have no sin, etc. This sentence avails against the heresy of Pelagius, which claimed that all infants are born without sin and that the elect in this life can progress to such an extent as to be without sin. For even when the prophet says: "Behold, I was conceived in iniquity, and in sin my mother bore me" (Psalm 50), we cannot be without guilt in the world, having come into the world with guilt. But the blood of Jesus Christ, the Son of God, cleanses us from all sin so that our debts do not hold us under the power of our enemy, because the Mediator between God and man, the man Christ Jesus, freely repaid on our behalf what He did not owe. For He who undeservedly paid the debt of death in the flesh for us, freed us from the debt of the death of the soul.
1 John 1:9 — Commentary on the Catholic Epistles
If we confess our sins, He is faithful, etc. Because we cannot be without sin in this life, the first hope of salvation is confession, and no one should consider themselves just or lift up their neck before the eyes of God. Then comes love, because charity covers a multitude of sins (1 Peter 4), which is consequently highly recommended to us with much praise in the following parts of this Epistle. Beautifully, both are suggested together, that we should both pray for our sins and obtain God's indulgence when we pray. Therefore, He is also called faithful to forgive sins, retaining the faithfulness of His promise, because He who taught us to pray for our sins and debts promised fatherly mercy and ensuing forgiveness. He also affirms Him to be just, because He justly forgives true confession. "That He may forgive us our sins," he says, "and cleanse us from all iniquity." He forgives daily and slight sins to the elect in this life, without which they cannot live on earth; He cleanses them after the dissolution of the flesh from all iniquity, bringing them into that life in which they neither wish to sin nor can. He now forgives greater temptations to those who pray, so they may not be overcome; He forgives the smallest, so they may not be injured; He then cleanses from all, so that no iniquity at all may exist among the blessed in the eternal kingdom.
1 John 1:10 — Commentary on the Catholic Epistles
If we say that we have not sinned, etc. For he himself said through a man filled with his Spirit: There is no just man on earth who does good and does not sin (Ecclesiastes 7). But even through himself, he taught us that we cannot be free from sins, as he commanded us to pray thus: Forgive us our debts as we forgive our debtors (Matthew 6). Therefore, no one, being taught by Pelagius, should believe that he can live free from sins and debts, when he sees the apostles, being taught by the Lord, praying for their own sins. And elsewhere it is written: The just man falls seven times a day and rises again (Proverbs 24). For it is impossible for any of the saints not to sometimes fall into slight sins, which are committed through speech, thought, ignorance, forgetfulness, necessity, will, or surprise, and yet they do not cease to be just, because with the Lord's help, they quickly rise from guilt.
1 John 2:1 — Commentary on the Catholic Epistles
But if anyone sins, we have an advocate, etc. See how John himself maintains the humility he teaches; surely he was a righteous and great man, who drank the secrets of mysteries from the Lord's breast. Yet he did not say, "You have me as an advocate with the Father," but said, "We have an advocate." He said "we have," not "you have." He preferred to place himself among the sinners to have Christ as an advocate, rather than place himself as an advocate for Christ and be found among the condemned proud ones. However, it should not be said that bishops or leaders do not intercede for the people. For the Apostle prays for the people, and the people pray for the Apostle, who says, "Praying together for us and for you, that God may open to us a door of the word" (Colossians 4). And the Church prayed for Peter when he was in chains, and it was heard, just as Peter also prayed for the Church, because all members pray for each other. The Head intercedes for all, of whom it is written: "He is at the right hand of God, who also intercedes for us" (Romans 8). For the only-begotten Son interceding for man means showing himself as man to the co-eternal Father. And for him to have prayed on behalf of human nature means he took up that same nature in the height of his divinity. Therefore, the Lord intercedes for us not with voice, but with compassion, because what he did not want to condemn in the chosen ones, he preserved by taking it up. And rightly when he said we have Jesus Christ the righteous as our advocate with the Father, he added righteous; for a righteous advocate does not take on unrighteous causes: he will then defend us righteously in judgment, if we now know and accuse ourselves as unrighteous. For why should one not be righteous who already rages against his own unrighteousness through tears?
1 John 2:2 — Commentary on the Catholic Epistles
And he himself is the propitiation for our sins. He who intercedes for us with the Father through his humanity, also propitiates for us with the Father through his divinity.
1 John 2:3 — Commentary on the Catholic Epistles
And by this we know that we have come to know Him, if we keep His commandments. Which commandments he means, he explains subsequently, that is, love.
1 John 2:4 — Commentary on the Catholic Epistles
Whoever says he knows Him but does not keep His commandments, etc. Christ is called the truth: "I am" (He says) "the way, the truth, and the life" (John XIV). Therefore, it is futile for us to boast about knowing Him when we do not keep His commandments. Nor should we consider it a great thing to know one God, since even demons believe, and tremble. But what it truly means to know God, he shows later, saying:
1 John 2:5 — Commentary on the Catholic Epistles
But whoever keeps His word, etc. Therefore, truly the one who keeps God's commandments and proves by his love has true knowledge of God. For to know God is to love Him. For whoever does not love Him clearly shows that he does not know how lovable He is. And he has not learned to taste and see how sweet and pleasant the Lord is, who does not strive continuously to please Him through intent devotion.
1 John 2:6 — Homilies on the Gospels 2.11
Let us follow Christ's footsteps with the entire effort of our minds. And so that we may deserve to come to the gate of his heavenly kingdom, let us seriously consider entering it by that course of action by which he proceeded when he was spending his life on earth.
1 John 2:7 — Commentary on the Catholic Epistles
Dearest, I am not writing a new commandment to you, etc. The same love is also an old commandment, for it has been recommended from the beginning, and it is a new commandment because, with the darkness cast out, it infuses the desire for new light. Hence it is rightly added:
1 John 2:8 — Commentary on the Catholic Epistles
Which is true in him and in you, etc. Behold here is the new, for darkness pertains to the old man and the light truly to the new man. Finally, the Apostle Paul says: Put off the old man and put on the new one (Eph. IV); and again: You were once darkness, but now you are light in the Lord (Eph. V).
1 John 2:9 — Commentary on the Catholic Epistles
He who says he is in the light and hates his brother, etc. The Lord has commanded to love enemies; therefore, he who says he is a Christian and hates his brother is still in sins. And he rightly added "still," because all men undoubtedly are born in the darkness of vices, all remain in darkness until they are illuminated by the grace of baptism through Christ. But even the one who approaches the fountain of life with brotherly hatred to be reborn and to the drink of the precious blood to be redeemed, if he considers himself to be enlightened by the Lord, is still in darkness, nor in any way could he shed the shadows of sins who did not care to put on the entrails of charity. Hence it is that Simon, recently drenched by the waters of baptism, heard from him who had the keys of heaven: You have no part or lot in this matter; for I see that you are in the gall of bitterness and in the bond of iniquity (Acts VIII). Because evidently neglecting the fellowship of brotherhood, he desired to buy the gift of the Spirit, by which the unity of the Church is preserved, with money and to have it privately.
1 John 2:10 — Commentary on the Catholic Epistles
He who loves... and there is no stumbling in him. That is, no offense; for he who loves his brother endures all things for the unity of unity. For much peace is for those who love your name (Psalm CXVIII), that is, charity, and there is no stumbling for them (Ibid.). And Paul says: Bearing with one another in love, striving to maintain the unity of the Spirit in the bond of peace (Eph. IV).
1 John 2:11 — Commentary on the Catholic Epistles
He who hates his brother is in darkness, etc. For he, ignorant, falls into hell, blind and unaware, withdrawing from the light of Christ who warns and says: "I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life" (John VIII).
1 John 2:12 — Commentary on the Catholic Epistles
I write to you, little children, because your sins are forgiven on account of His name. He glorifies all his hearers, whom he had preceded in Christ, with the name of children, because, having been reborn of water and the Spirit, they had received the remission of sins. And lest you doubt that all faithful can rightly be called the children of preceding fathers, hear the prophet singing of the Church, "All the glory of the king's daughter is within" (Ps. XLIV); likewise to the same, "Instead of your fathers shall be your sons" (Ibid.).
1 John 2:13 — Commentary on the Catholic Epistles
I write to you, fathers, because you know Him who is from the beginning. He calls fathers not by age, but by greater wisdom and maturity. For venerable old age is not counted by long duration nor by the number of years. Gray hairs, however, are the understanding of a man, and the mature age is an unspotted life (Wis. IV). For it is the role of fathers to remember ancient things, to know them, and to reveal these to the younger. Hence, it is written: "Ask your fathers, and they will tell you" (Deut. XXXII). And thus he rightly calls fathers those who have learned to know Him who is from the beginning, that is, the Lord Jesus Christ, together with the Father and the Holy Spirit, and to faithfully preach to their hearers.
1 John 2:14 — Commentary on the Catholic Epistles
I write to you, young men, because you are strong, etc. Consider again and again that you are young men, fight so that you may conquer, conquer so that you may be crowned. Be humble, lest you fall in battle.
1 John 2:15 — Commentary on the Catholic Epistles
Do not love the world, etc. He writes this generally to all the children of the Church, both to those who are fathers through maturity of prudence and doctrine, and to those who are little children through the devotion of humility, and to those who are adolescents or young men because of the conquered trials of temptations. He commands all these alike to use this world only for necessity, but not to love it for excessive desires, as Paul also says: And make no provision for the flesh in its desires (Romans XIII).
1 John 2:16 — Commentary on the Catholic Epistles
Since all that is in the world, etc. All that is in the world, he says, refers to all who dwell in the world with their minds, who inhabit the world with love; just as they inhabit heaven who have their conversation in heaven, whose hearts are above, although they walk in the flesh on earth. Therefore, all that is in the world, that is, all lovers of the world, have nothing but the lust of the flesh, the lust of the eyes, and the pride of life. By these names of vices, he comprehends all kinds of vices. For the lust of the flesh is all that pertains to bodily pleasure and delights: among which the greatest are food, drink, and sexual intercourse: concerning which Solomon says: The leech has two daughters, saying, "Give, give" (Prov. 30). The lust of the eyes is all curiosity that arises in learning wicked arts, in contemplating obscene or superfluous spectacles, in acquiring temporal goods, in distinguishing and criticizing the vices of others. The pride of life is when someone boasts in honors. In these three only, human greed is tempted. By these, Adam was tempted and defeated. By the lust of the flesh, namely, food, when the enemy showed the forbidden fruit of the tree and persuaded him to eat. By the lust of the eyes, when he said: "Knowing good and evil, and your eyes will be opened" (Gen. 3). By the pride of life, when he said: "You will be like gods" (Ibid.). By these, Christ was tempted and overcame. By the lust of the flesh, that is, food, when it is suggested: "Tell these stones to become bread" (Matt. 4). By the lust of the eyes, that is, curiosity, when he is admonished from the pinnacle of the temple to throw himself down, to see if he would be caught by angels. By the pride of life, that is, vain boasting, when all the kingdoms of this earth are shown to him on a high mountain and promised if he would worship.
1 John 2:17 — Commentary on the Catholic Epistles
And the world passes away, and its desire, etc. The world will pass away, when on the day of judgment it will be transformed by fire into a better form, so that there will be a new heaven and a new earth. And its desire will pass away, because the time for a life of luxury, or for any sin, will be no more. For on that day all their thoughts will perish (Psalm 145), those indeed which were directed toward the desires of this world; but he who does the will of the Lord, his thoughts will not perish with the passing world, but because he desired heavenly and eternal things, they remain unchangeable forever, because he will obtain the heavenly rewards he desired. Hence the Lord said of the devoted woman, or rather of any soul that has perfectly followed his will: "Mary has chosen the best part, which will not be taken away from her" (Luke 10). Therefore, whoever desires to remain undisturbed and at peace forever, let him embrace the things that do not pass away, let him follow the will of God who is eternal.
1 John 2:18 — Commentary on the Catholic Epistles
My little children, it is the last hour. The last hour, the last time of the age, which is now being carried out, he says, according to that parable of the Lord, where he narrates that workers in the vineyard are hired from the first hour, the third, the sixth, the ninth, and the eleventh. For at the first hour those who cultivated the vineyard of the Lord were serving the will of their Creator either by teaching or by living rightly from the beginning of the age. From the third hour, those from the times of Noah. From the sixth hour, those from the times of Abraham. From the ninth hour, those from the times the law was given. From the eleventh hour, those from the times of the Lord's Incarnation until the end of the age, are serving the heavenly commands: in which hour, both the coming of the Savior in the flesh and the future plague of the Antichrist, who would fight against the heralds of salvation, was marked by the prediction of the prophets. Whence it follows:
1 John 2:19 — Commentary on the Catholic Epistles
"They went out from us, but they were not of us. It seemed to be mourned as a loss when we heard: 'They went out from us'; but soon consolation is added, when it is said: 'But they were not of us.' For it is evident that only Antichrists can go out from us, but those who are not opposed to Christ cannot in any way go out; for he who is not opposed to Christ, remains in His body. But there are those who are within the body of the Lord, while the body is still being healed, and perfect health will not be until the resurrection of the dead. They are in the body of Christ as evil humors; when they are vomited out, the body is relieved. So too the wicked, when they go out, the Church is relieved. 'They went out from us,' it says, but, 'do not be sad, they were not of us.' How do you prove it?
1 John 2:20 — Commentary on the Catholic Epistles
But you have an anointing from the Holy One, and you know all things. The spiritual anointing is the Holy Spirit, whose sacrament is in the visible anointing. He says that all who have this anointing of Christ have the ability to discern the good and the evil, and that there is no need for them to be taught those things which the anointing itself teaches. And fittingly, when speaking about the heretics, suddenly turning towards his own listeners, he says that they have the anointing from the Holy One, to show them, by contrast, that the heretics and all Antichrists are deprived of the gift of spiritual grace, and do not pertain to the Lord, who has been accustomed to be called Holy by the prophets, but rather they hold a place among the ministers of Satan, who have nothing of holiness and hold a position of perdition.
1 John 2:21 — Commentary on the Catholic Epistles
I have not written to you because you do not know the truth, etc. For you know the truth of faith and life taught by the anointing of the Spirit, and you do not need to be taught, except that you should persist in what you have begun.
1 John 2:22 — Commentary on the Catholic Epistles
Who is the liar, if not he who denies that Jesus is the Christ? He had foretold that every lie is not from the truth, but since there are many kinds of lies that are not at all similar, now he sets forth the lie of denial of Christ as singular because this is such a heinous and abominable lie that in comparison to it, other lies either seem small or nonexistent. According to what was said to the sinning Jerusalem: Sodom was justified because of you (Ezekiel 16). This denial is proper to the Jews, that they say Jesus is not the Christ. But even heretics who wrongly believe about Christ deny Jesus is the Christ, because they do not think rightly about Christ; nor do they confess him as such as divine truth teaches, but as their vanity invents. Wicked Catholics also who despise obeying the commands of Christ deny Jesus is the Christ, to whom they do not render the due service of fear or love as to the Son of God but dare to contradict at their will as to a man of no power. Therefore, all these are proved to be liars and Antichrists, that is, contrary to Christ, as the Apostle attests who says: They profess to know God, but they deny him by their deeds (Titus 1).
1 John 2:23 — Commentary on the Catholic Epistles
Everyone who denies the Son does not have the Father either, etc. Here he seeks the confession of the heart, the voice, and the work, as Paul sought when he said: And no one can say "Jesus is Lord" except by the Holy Spirit; which is openly to say: No one can, unless by the grace of the Holy Spirit granted, serve the Lord Christ with perfect profession and action.
1 John 2:24 — Commentary on the Catholic Epistles
That which you have heard from the beginning, let it remain in you, etc. He says, follow with all your heart that faith, those doctrines which you have received from the voice of the apostles from the earliest times of the nascent Church. For these alone are what make you partakers of divine grace. And if anyone says to you, "Behold, here is Christ, behold, there he is," do not believe it. For false prophets will arise, as the Lord foretold (Mark XIII). And you, he says, will remain in the Son and in the Father. He places the Son first, because as the Son himself says: "No one comes to the Father except through the Son" (John XIV); no one will see the glory of divine exaltation except he who is reborn through the sacraments of the humanity which the Son assumed. Or surely he named the Son first and then the Father for the reason that the Arians may not say that the Son should be believed to be lesser than the Father because he has never found to be named before the Father.
1 John 2:25 — Commentary on the Catholic Epistles
And this is the promise which He Himself promised us, eternal life. As if you were asking for a reward, and you were saying: "Behold me, I keep what I have heard from the beginning, I obey; I endure dangers, labors, temptations, for maintaining this. What will be the fruit, what the reward? What will be given to me afterward?" And this, he says, is the promise which He Himself promised us, eternal life. Let the remembrance of the promised reward make you perseverant in your work.
1 John 2:26 — Commentary on the Catholic Epistles
These things I have written to you about those who deceive you. By deceivers whom he names, not only are heretics to be understood, who seek to turn away from the faith by wicked doctrine, but also those who, by allurements or by adversities of the world, detract the minds of the weak from the promise of eternal life, either by enticing them evilly or by frightening them.
1 John 2:27 — Commentary on the Catholic Epistles
And the anointing which you received from Him, etc. This, he says, with the Lord's help, strive to ensure that the grace of the Holy Spirit, which you received in baptism, remains whole in your heart and body, according to what the Apostle Paul says: Do not extinguish the Spirit (1 Thess. 5). So it happens that with the Spirit teaching you inwardly, you need less to be taught by the instruction of men from outside. The anointing of which he speaks can be understood as the very love of God, which is poured into our hearts through the Holy Spirit who has been given to us (Romans 5), which most swiftly inflames the heart it fills to observe God's commandments.
1 John 2:28 — Commentary on the Catholic Epistles
And now, little children, abide in him, so that when he appears, etc. Whoever remains in the Lord amidst the persecutions of the unbelievers, amidst the mockeries of carnal neighbors, has confidence in his coming, knowing that the patience of the poor will not perish at the end. But whoever is ashamed to either offer the other cheek to the one who strikes him or to patiently endure the reproach inflicted by a neighbor, or indeed other such things which the Lord commanded to observe, or certainly fears to publicly profess himself as a Christian in time of persecution, this one, undoubtedly, cannot have confidence at the coming of the Lord, for he has neglected to maintain the confidence of his profession in this life. Rather, he will be ashamed by Him at His coming. Hence it says: Whoever shall be ashamed of me and my words, him the Son of Man will be ashamed of when he comes in his glory and that of His Father and of the holy angels (Luke IX).
1 John 2:29 — Commentary on the Catholic Epistles
If you know that he is righteous, know that our righteousness is now by faith. Perfect righteousness is found only in angels, and scarcely in angels if compared to God. However, if any perfect righteousness exists in the souls and spirits that God created among the angels and saints, the righteous and the good, who fell by no lapse, were not brought down by pride, but always remained in the contemplation of God's word and found nothing else sweet except the one from whom they were created, in them is perfect righteousness. But in us, it began to be according to the Spirit through faith. Whence the Psalmist says: Begin to the Lord in confession (Psalm 146). He says, begin. The beginning of our righteousness is the confession of sins. You have begun not to defend your sin; you have already started righteousness. It will be perfected in you when you will be pleased to do nothing else. When death is swallowed up in victory, when no desire will titillate, when there will be no struggle with flesh and blood, when there will be the crown of victory, and triumph over the enemy, then there will be perfect righteousness. Therefore, if you know that he is righteous, he says, know that everyone who practices righteousness is born of him; that is, of Christ. And because he has said, he is born of him, he encourages us now that we are born of him, so that we may be perfect. Listen of course to what follows.
1 John 3:1 — Commentary on the Catholic Epistles
For this reason, the world does not know us, because it did not know Him. In this place, he calls the lovers of the world. And this is what the same will say in judgment, seeing the glory of the saints whose faith they despised, they will say within themselves, groaning and repenting: These are they whom we once had in derision, and in a likeness of a reproach. We fools considered their life to be madness, and their end without honor. How are they counted among the children of God, and their lot among the saints (Wisdom V)?
1 John 3:2 — Commentary on the Catholic Epistles
Dearest, now we are children of God, and it has not yet appeared what we shall be. And Paul says: For you are dead, and your life is hidden with Christ in God (Colossians III). A faithful one is dead through the extinguishing of the old life which was in sins, and has a new life in Christ through faith, the height of which is not yet visibly apparent to us.
1 John 3:3 — Commentary on the Catholic Epistles
And everyone who has this hope in Him purifies himself, etc. Many say they have the hope of heavenly life in Christ, but they make this confession void by living negligently. However, he shows a clear sign of his hope of the hereafter in himself, who strives to give diligence to good deeds, being certain that no one will reach the likeness of God in the future otherwise, unless by sanctifying himself in the present, that is, by renouncing impiety and worldly desires, and by living soberly, justly, and piously, he imitates the holiness of God. We are commanded to imitate the purity of divine holiness according to the measure of our capacity, just as we are enjoined to hope for the glory of divine likeness according to our measure, that is, the measure of the creature. It is not to be believed that the Pelagian dogma is to be supported—what is said about man "He purifies himself"—as if anyone could sanctify himself by free will without divine aid. But he who has hope in the Lord purifies himself to the extent he can by striving, and by imploring His grace in all things, who says: "Without me, you can do nothing" (John XV); and saying to Him: "Be my helper, do not forsake me" (Psalm XXVI).
1 John 3:4 — Commentary on the Catholic Epistles
Everyone who commits sin also practices lawlessness. Let no one say: sin is one thing, lawlessness another. Let no one say: I am a sinner but not lawless. For everyone who commits sin also practices lawlessness, because sin is lawlessness. The meaning of this statement is more easily understood in the Greek language in which the Epistle was written, for among them lawlessness is called ἀνομία, which means something done against or without the law, as the Greek term for law is νόμος. Therefore, when John says that everyone who commits sin also practices lawlessness, that is ἀνομία, and sin is lawlessness, he clearly indicates that whatever sin we commit is against the law of God, as the Psalmist says: "I have considered all the sinners of the earth to be apostates" (Psalm 118). For all who sin are guilty of transgression, that is, not only those who scorn the knowledge of the written law given to them but also those who corrupt the innocence of the natural law we all received in our first parent, whether through weakness, negligence, or even ignorance. Moreover, the Latin term corresponds to the same reasoning since iniquity is called as if it is contrary to equity, and whoever commits sin also practices iniquity, and sin is iniquity. Because whoever sins clearly exists in opposition to the equity of divine law by sinning. However, lest we who cannot be entirely free from sins and iniquities lose all hope of salvation, let us see what follows about the Lord:
1 John 3:5 — Commentary on the Catholic Epistles
And you know that He appeared to take away sins, etc. John the Baptist also bore witness to this about the Lord, saying: Behold the Lamb of God, who takes away the sins of the world. The Lord was able to take away sins because there was no sin in Him. Many and so great men came into the world perfect, but none of them could take away the sins of the world, because none could be without sin in the world. Therefore, let not Pelagius boast, nor let Julian, his follower, exalt himself, hearing that everyone who has hope in the Lord sanctifies himself. For no one takes away sins, which even the law, although holy and just and good, could not remove, except Him in whom there is no sin. He takes them away by both forgiving what has been done and helping that it may not be done, and by leading to a life where it is utterly impossible for them to be committed.
1 John 3:6 — Commentary on the Catholic Epistles
Everyone who remains in Him does not sin. To the extent he remains in Him, to that extent he does not sin.
1 John 3:7 — Commentary on the Catholic Epistles
Little children, let no one deceive you. Whoever practices righteousness is righteous, etc. And above: He purifies himself, it says, just as He is pure. Not that our righteousness or holiness can be equal to the divine, since it is written: There is none holy like the Lord (1 Samuel 2), but just as there is much difference between the face of a man and the image in a mirror, because the image is in imitation, the body in reality, and yet, just as here are eyes, so also there; yet the matter differs, but just as it pertains to likeness, so also we indeed have the image of God, but not the one which the Son, equal to the Father, has. For we also, according to our measure, if we were not in some way like Him, would by no means be called similar. Therefore he sanctifies us, just as He is holy. But He is holy in eternity, we are holy by faith. We are righteous, just as He is righteous. But He in the immutable perpetuity itself, we righteous by believing in Him whom we do not see, so that we may someday see.
1 John 3:8 — Commentary on the Catholic Epistles
Whoever commits sin is of the devil. Not deriving the origin of the flesh from the devil, as the Manichean impiously believes of all men, but taking the imitation or suggestion of sinning from him, in the same way that we become children of Abraham by imitating the faith of Abraham. And conversely, the Jews, who are children of Abraham, by abandoning the faith of Abraham, have become children of the devil, as the Lord says to them: You are of your father the devil (John 8).
1 John 3:9 — Commentary on the Catholic Epistles
Everyone who is born of God does not commit sin, etc. However, this is not said of every sin: for if we say that we have no sin, we deceive ourselves (1 John 1), but of the violation of charity, which one who has the seed of God, that is, the word of God, by which he is reborn, cannot commit within himself. For following this, he manifests it, saying:
1 John 3:10 — Commentary on the Catholic Epistles
By this, the children of God and the children of the devil are made manifest, etc. Therefore, only love distinguishes between the children of God and the children of the devil. Those who have charity are born of God. Those who do not have it are not born of God. Have whatever else you will, if you do not have this alone, it profits you nothing. If you do not have others, have this, and you have fulfilled the law. For he who loves his neighbor has fulfilled the law. And the fullness of the law is charity.
1 John 3:11 — Commentary on the Catholic Epistles
For this is the message that you heard from the beginning, that you should love one another. The Lord saying: This is my commandment, that you love one another (John XV).
1 John 3:12 — Commentary on the Catholic Epistles
Not as Cain, who was of the evil one, etc. He explains how Cain was of the evil one because he himself had evil deeds. Therefore, where there is envy, brotherly love cannot exist; but the sin of the evil one, that is, the devil, is in such a heart, for the devil also cast out man through envy. Therefore, the righteous deeds of Abel signify nothing but charity. The evil deeds of Cain signify nothing but fraternal hatred. It is not enough that he hates his brother and envies good deeds (thus). Hence, men are distinguished. Let no one heed words, but deeds. Why, if he does not do good for his brothers, shows what he has within himself? Men are tested by temptations.
1 John 3:13 — Commentary on the Catholic Epistles
Do not marvel, brothers, if the world hates you. He calls those who love the world worldly. Nor should it be wondered that those who love the world cannot love a brother separated from the love of the world and intent only on heavenly desires. For religion is an abomination to a sinner, as Scripture testifies.
1 John 3:14 — Commentary on the Catholic Epistles
We know that we have passed from death to life because we love the brothers. Let no one falsely exalt himself over virtues, let no one measure the poverty of his own strength beyond measure: it gives open judgment, whoever is full of fraternal love, that he belongs to the lot of the elect, because he has earned a portion in the land of the living.
1 John 3:14 — Homilies on the Gospels, Homily XXIV
Let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God. Let no one turn the house of prayer into a den of thieves, let no one lay snares of death for the members of Christ, let no one who still remains in death presume to approach to receive the mysteries of life: for he who does not love remains in death. Let us love Christ in himself, and let us love him in his members, let us seek the Lord, and our soul shall live, but let us seek him, not as the wicked do to kill, but as the faithful do to enjoy forever.
1 John 3:15 — Commentary on the Catholic Epistles
Everyone who hates his brother is a murderer. If anyone despised brotherly hatred, would he also despise murder in his heart? He does not move his hands to kill a man, yet he is already considered a murderer by God. That man lives, but this one is already judged a killer.
1 John 3:16 — Commentary on the Catholic Epistles
In this, we have known the love of God, etc. What kind of perfect love ought to be in us, we have learned from the example of the Lord's passion. For no one has greater love than this, that one lays down his life for his friends (John XV). Hence Paul also says: But God commends His love towards us, in that while we were yet sinners, Christ died for the ungodly (Romans V). Blessed Peter was admonished to have this love, when the Lord said: Peter, do you love me? Feed my sheep (John XXI); he responded that he loved Him, and immediately he heard: But when you grow old, you will stretch out your hands, and another will gird you, and carry you where you do not wish (Ibid.). This He said (says the evangelist) signifying by what death he would glorify God. For, to the one confessing love, He commended His sheep, teaching him to lay down his life for the same sheep as a testimony of perfect love. He, He said, laid down His life for us, and we ought to lay down our lives for our brothers. But perhaps someone says: And how can I have this love? Do not quickly despair of yourself, perhaps it is born, but not yet perfect. Nurture it, lest it be choked. And how, you ask, do I know that love is born in me which I should nurture? Listen to the following:
1 John 3:17 — Commentary on the Catholic Epistles
Whoever has the world's goods, and sees his brother in need, etc. Behold where love begins. If you are not yet fit to die for your brother, be at least fit to give from your possessions to your brother. For if you do not sympathize with your brother suffering hardship, indeed the love of the Father, from whom both of you were reborn, does not abide in you.
1 John 3:18 — Commentary on the Catholic Epistles
My little children, let us not love in word or in tongue, etc. Namely, in deed, so that when a brother or sister is naked and in need of daily food, we give them what is necessary for the body. Similarly, when we see them lacking in spiritual gifts, let us provide to their need what we can. But in truth, let us give them these blessings with a sincere intention, and not for human praise, not out of pride, not to the injury of others who, though endowed with greater means, have done no such thing. For any mind infected by such vices cannot dwell in the light of truth, even if it seems to show acts of love to its neighbors.
1 John 3:19 — Commentary on the Catholic Epistles
In this we know that we are of the truth. That is, when we perform acts of piety in truth, it is evident that we are of the truth, which is God, just as we imitate His perfection according to our capacity.
1 John 3:20 — Commentary on the Catholic Epistles
For if our heart reproves us, etc. If our conscience itself accuses us within, because we are not doing our good works with the right intention, how can we hide our knowledge from Him to whom it is sung: Behold, Lord, you have known all things, and, Because the darkness will not be darkened from you, and the night will be illuminated like the day (Psalm 138)?
1 John 3:21 — Commentary on the Catholic Epistles
Beloved, if our heart does not reproach us, etc. If it truthfully answers us that we love, and that genuine love is in us, and not feigned, but sincere, seeking the brother's salvation, expecting no gain from the brother except his salvation; likewise, if our heart does not reproach us, notably when we say in prayer: Forgive us our debts, as we also forgive our debtors (Matthew VI), we have confidence towards God, not in the sight of men, but where God Himself sees in the heart.
1 John 3:22 — Commentary on the Catholic Epistles
And whatever we ask we shall receive from Him, etc. This is a great and desirable promise given to the faithful. But if anyone is so foolish and absurd as not to delight in heavenly promises, at least let him fear what wisdom terrifyingly thunders in contrast, saying: He who turns away his ear from listening to the law, his prayer will be abominable (Prov. XXVIII). Nor should it seem contrary to this statement of blessed John that Paul asked the Lord three times for the angel of Satan to depart from him, and could not obtain it (II Cor. XII), but was told: My grace is sufficient for you, for power is made perfect in weakness (Ibid.). For even if we do not always receive what we ask for in prayer to our will, yet we receive the reward of devotion for our salvation, just as the same Paul praying to the Lord received not what he sought, but what was useful for him. But, on the contrary, the reprobate are often heard according to their will, even if not for their salvation. Whence also their head, the devil, was heard according to his will when he tempted blessed Job, but to his own damnation. For he was allowed to be tested, so that by being tested, he (the devil) should be punished. Therefore, when John said that whatever we ask we shall receive from Him, if we keep His commandments, as if you were asking what the commandments are, he immediately added:
1 John 3:23 — Commentary on the Catholic Epistles
And this is his commandment, that we believe in the name of his Son Jesus Christ, etc. He placed the commandment in the singular number and subsequently added mandates to it, namely faith and love, because clearly these cannot be separated from each other. For neither can we rightly love one another without faith in Christ, nor can we truly believe in the name of Jesus Christ without fraternal love. And he says, let us love one another, as he gave commandment to us. That is, with pure love, not like thieves or perpetrators of any other crimes, who indeed love each other but not chastely. But he gave commandment to us when he said: This is my commandment, that you love one another, as I have loved you (John XV). For what is, As I have loved you, except: love for the purpose that I loved you, namely, that you may reach the heavenly kingdoms? And by what reward are these commands of faith and love kept? It follows:
1 John 3:24 — Commentary on the Catholic Epistles
And he who keeps his commandments abides in him, and he in him. Let God therefore be your home, and be the home of God; abide in God, and let God abide in you. God abides in you to hold you, you abide in God so that you do not fall. Keep his commandments, hold onto charity. Do not separate yourself from faith in him, so that you glory in his presence, and you will remain secure in him, now through faith, then through sight. And he will remain eternally in you, as the Psalmist sings of him: They shall exult forever, and you will dwell in them (Psalm V).
1 John 4:2 — Commentary on the Catholic Epistles
In this is known the Spirit of God, etc. Confession in this place is understood not only as the Catholic faith but also as the good operation which is done through charity. Otherwise, some heretics confess, many schismatics, many false Catholics, that Jesus Christ has come in the flesh, but they deny their confession by their deeds, not having charity. For charity brought the Son of God to the flesh. And therefore, whoever does not have charity denies that He has come in the flesh, such a one is convicted of not having the Spirit from God. But He is the Spirit of God, who says that Jesus Christ has come in the flesh, who says it not with the tongue, but with deeds, not by sounding, but by loving.
1 John 4:3 — Commentary on the Catholic Epistles
And every spirit that dissolves Jesus is not from God. He dissolves Jesus who denies either His divinity, or His soul, or His flesh, which the Catholic faith teaches that He truly has. He also dissolves Jesus who, by perversely interpreting or by perverse sight, corrupts the commands and words of Jesus. But also he who disturbs the unity of the holy Church, which Jesus came to gather, strives, as far as is in him, to dissolve Jesus. Nor is it surprising if such are not from God, who disband the works, words, or sacraments of God. For they are so far from God, that some of them who wished by evil doctrine to separate the divinity of Christ from human dispensation, have also erased this verse, where it is said, "And every spirit that dissolves Jesus is not from God," from this Epistle, lest their error be convicted by the authority of blessed John. Finally, Nestorius revealed that he did not know this sentence was inserted into the authentic copies, and therefore he did not fear to dissolve Jesus, and thus render himself foreign to God, saying that the blessed Virgin Mary was not the mother of God, but only of a man, such that he made another person of the man, another of the Deity; nor did he believe in one Christ in the Word of God and in flesh and soul, but preached separately another Son of God, another of man.
1 John 4:4 — Commentary on the Catholic Epistles
You are from God, little children, and you have conquered him. You have conquered the Antichrist by confessing that Jesus Christ has come in the flesh, that is, by having the charity that Jesus Christ taught when he came in the flesh, which he also commends in the Gospel, saying: Greater love has no one than this, that someone lay down his life for his friends (John XV). For how could the Son of God lay down his life for us, unless he was clothed in flesh, where he could die? Therefore, anyone who violates charity, no matter what he says with his tongue, by his life denies that Christ has come in the flesh, and he himself is the Antichrist. And you have conquered him, he says. But how have they conquered? Was it by the power of free will? Certainly not. Let Pelagius be silent, let John himself speak:
1 John 4:5 — Commentary on the Catholic Epistles
They are from the world, etc. The Antichrists, that is, the heretics, even if they invoke the name of Christ or mark themselves with the sign of Christ, still they are from the world, that is, from the number of those who think worldly thoughts, who seek the lowly things, who are ignorant of celestial matters. And thus they speak of the world, namely by the reason of worldly wisdom opposing the Christian faith, saying that it cannot be that the Son of God is coeternal with the Father, that an untouched virgin gives birth, that flesh rises from dust, immortal, that a man brought forth from the earth perceives a dwelling in the heavens, that a newborn infant is held bound by the guilt of the first man unless reborn in Christ through the water of baptism is saved.
1 John 4:6 — Commentary on the Catholic Epistles
We are of God. He who knows God, etc. For the carnal man does not receive the things of the Spirit of God, for they are foolishness to him. Therefore, he who does not want to hear the preachers of charity is undoubtedly known not to know God, nor to be of God, because he has neglected to imitate the charity that God has exercised towards men.
1 John 4:7 — Commentary on the Catholic Epistles
Beloved, let us love one another, etc. He has highly recommended charity, which he said is from God; he is about to say more, let us listen attentively:
1 John 4:9 — Commentary on the Catholic Epistles
In this God's love appeared in us, etc. As the Lord himself says: Greater love hath no man than this, that a man lay down his life for his friends (John XV); and thus the love of Christ for us is proven, because he died for us. The Father's love is also proven in us, because he sent his only Son to die for us. Thus also the Apostle Paul says: He that spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things (Rom. VIII)?
1 John 4:10 — Homilies on the Gospels 2.3
We come to God not by our own merits but by the bestowal of his grace alone, as John bears witness when he says that we did not love God but rather he loved us.
1 John 4:10 — Commentary on the Catholic Epistles
In this is love, etc. We did not love him first. For he loved us to the extent that we might love him. Grace indeed goes before man, that he may love God, by which love he works good things. Whence the Psalmist says: My God, his mercy shall anticipate me (Ps. LVIII).
1 John 4:11 — Commentary on the Catholic Epistles
Beloved, if God so loved us, etc. What then follows:
1 John 4:12 — Commentary on the Catholic Epistles
No one has ever seen God. A greater discussion is needed, since the Lord promises that the pure in heart will see God, and He says of the saints that their angels always see the face of the Father in heaven. John also stated this in his Gospel, where he consequentially adds how God can be seen, saying: The only begotten Son, who is in the bosom of the Father, He has declared Him (John I). Blessed Father Ambrose explained it thus: "And no one has ever seen God, because the fullness of the divinity dwelling in God has been seen by no one, comprehended by neither mind nor eyes. For 'seeing' must be referred to both. Hence when it is added: The only begotten Son, who is in the bosom of the Father, He has declared Him, it is a vision of the mind rather than of the eyes being spoken of. The form is seen, the power is narrated. The former is comprehended by eyes, the latter by the mind." Likewise, blessed Augustine in his book on seeing God, discussing the same question: "Therefore (he says), with the only begotten, who is in the bosom of the Father, narrating with ineffable narration, a rational, pure, and holy creature is filled with the ineffable vision of God. We will achieve this when we have become equal to the angels, for we shall see face to face (I Cor. XIII). As visible things are seen by the senses of the body, no one has ever seen God: because if He was ever seen in any way, it was not as a natural object is seen, but He willed to be seen in the form He chose, with His nature remaining hidden and unchangeable in Himself. But in the way He is seen as He is (I Cor. XIII), perhaps He is now seen by some of His holy angels. But by us, He will be seen in that way when we shall have become equal to them." And after some propositions, expounding the sentence of Saint Ambrose, Augustine says, "No one has ever seen God, either in this life as He is, or even in the life of angels, as these visible things are perceived by bodily vision, because the only begotten Son who is in the bosom of the Father, He has declared Him. Therefore, it pertains not to the vision of bodily eyes, but to the vision of minds." And after these many words: "To that vision (he says) by which we will see God as He is (I Cor. XIII), He admonished pure hearts. Because, indeed, bodies are by customary speech called visible, thus God is called invisible so that He may not be believed to be a body. It does not mean that He would deprive pure hearts of the contemplation of His substance, since this great and highest reward is promised to those who honor and love God, as the Lord Himself said when He visibly appeared to bodily eyes, and He promised to show Himself invisibly to pure hearts: Whoever loves me will be loved by my Father, and I will love him and show myself to him (John XIV). For His nature is equally invisible with the Father, just as it is equally incorruptible. Paul listed these consecutively, saying: Now to the King eternal, immortal, invisible, he commended the divine substance in a manner he could to humans through preaching. Therefore, God is an invisible reality, to be sought not with the eye but the mind. But just as if we wanted to see the sun, we would purify the eye of the body from which light can be seen; so also, wanting to see God, let us purify the eye of the heart with which God can be seen: Blessed are the pure in heart, for they shall see God (Matthew V). But since this vision is hoped for in the future, what must we do now, while still in the body, wandering away from the Lord? What solace should we use when divine vision is not yet permitted to us?"
1 John 4:13 — Commentary on the Catholic Epistles
In this we know that we abide in Him, etc. This very thing, because He gave His Spirit to you, how do you know? Ask your own inner parts. If they are full of charity, you have the Spirit of God, as Paul attests, who says: Because the charity of God is poured out in our hearts by the Holy Spirit who is given to us (Rom. V).
1 John 4:14 — Commentary on the Catholic Epistles
And we have seen and testify, etc. Let no one despair of salvation, because although the diseases of crimes that weigh one down are great, the omnipotent physician has come to save. Yet let each remember that the same Son of God who came gently to save, will come sternly to judge.
1 John 4:15 — Commentary on the Catholic Epistles
Whoever confesses that Jesus is the Son of God, etc. He speaks of the perfect confession of the heart, which can neither be corrupted by the deceit of heretics who wrongly persuade, nor be shattered by the tortures of pagan persecutors, nor falter by the examples of fleshly brothers, nor waver by the sluggishness of one's own weakness. For there are those who even deny by words that Jesus is the Son of God, of which many are reported to have been at that very time when John wrote this. Likewise, there are those who confess in words, but deny in actions. Hence it is well stated now: Whoever confesses that Jesus is the Son of God, God abides in him, and he in God, he said a little above: If we love one another, God abides in us, surely insinuating that whoever has love for his brothers, he truly testifies that Jesus is the Son of God.
1 John 4:16 — Commentary on the Catholic Epistles
And we have known and believed the love that God has in us. We have known that Jesus is the Son of God, and that the Father sent him as the Savior of the world. And we believe the love that God has in us, because evidently when He had His only Son, He did not want Him to be alone, but so that He might have brothers, He adopted those who would possess eternal life with Him.
1 John 4:17 — Commentary on the Catholic Epistles
In this, love is perfected with us, etc. He says how each one may test how much he has progressed in love. Whoever has confidence on the day of judgment, love is perfected in him. What is it to have confidence on the day of judgment? It is to not fear the coming of the day of judgment. For when someone first converts himself from wicked deeds by repenting, he begins to fear the day of judgment, lest, namely, when the Just Judge appears, he himself, being unjust, be condemned. However, encouraged by a good life in the process, he learns not to fear what he once feared, but rather to wish for the coming of the awaited one for all nations, hoping that he will be crowned with the saints by the merit of good actions. From where we can have confidence on the day of judgment, he explains more fully by adding:
1 John 4:18 — Commentary on the Catholic Epistles
There is no fear in love. In that particular love which, in imitation of divine goodness, knows how to do good even to enemies and to love them.
1 John 4:19 — Commentary on the Catholic Epistles
Therefore, let us love God, etc. Let us love because He first loved us. For how could we love unless He had first loved us? Hence He Himself says in the Gospel: "You did not choose me, but I chose you" (John 15). Thus, we will be perfect in charity if, just as He first loved us for the sake of our own salvation, so we also love Him solely for the sake of love. But because there are those who love God only in words, it is wisely added:
1 John 4:20 — Commentary on the Catholic Epistles
If anyone says, 'I love God,' etc. How do you prove that he is a liar? Listen:
1 John 4:21 — Commentary on the Catholic Epistles
And this commandment we have from God, etc. For how can you love him whose command you hate? Who is it who says: I love the emperor, but I hate his laws? Not so the true lover of God, but: See (he says) that I have loved your commands, O Lord (Psalm CXVIII). And therefore he confidently adds: Quicken me in your mercy (Ibid.).
1 John 5:1 — Commentary on the Catholic Epistles
And everyone who loves the one who begot, loves also the one, etc. With marvelous skill in preaching, blessed John took care to incite us to the love of our neighbor, first noting that everyone who perfectly believes is born of God, then suggesting how just it is that the one who loves God should love also the one born of God. For if anyone is so slow as to neglect to love a man because he is a man, because he endures the same pilgrimage on earth with him, he should be admonished to at least love him for this reason, that he is born of God, that he is made a partaker with him of divine grace, that he expects the same rewards of heavenly life with him. Indeed, this exhortation particularly pertains to those who have not only become our brothers by the companionship of human nature but also by the profession of faith. However, because there are some who love their neighbors but because of kinship or for some temporal benefit, the holy evangelist rightly reveals what true neighborly love is by adding:
1 John 5:2 — Commentary on the Catholic Epistles
In this we know that we love the children of God, etc. Therefore, he alone is proven to love his neighbor rightly who is known to burn with the love of the Creator. And lest anyone deceive himself about the love of the Creator, professing that he loves by word alone, after having said: In this we know that we love the children of God, when we love God, he added, and we keep His commandments.
1 John 5:3 — Commentary on the Catholic Epistles
For this is the love of God, that we keep His commandments. The Lord Himself says this: If anyone loves me, he will keep my word (John XIV). Therefore, the proof of love is the exhibition of work. For we truly love if we constrain ourselves to His commandments from our will. For he who still flows with illicit desires certainly does not love God, because he contradicts Him in his will.
1 John 5:4 — Commentary on the Catholic Epistles
For whatever is born of God overcomes the world. Therefore, God's commandments are not heavy because all who devote themselves to them in true devotion equally despise the adversities and blandishments of the world with equal mind, even loving death itself as the entrance to the heavenly homeland. And lest anyone trust that he can overcome the world or its luxuries or labors by his virtue, it is deliberately added:
1 John 5:5 — Commentary on the Catholic Epistles
Who is he that overcomes the world, etc.? He overcomes the world who, believing that Jesus is the Son of God, combines works worthy of that faith. But does the faith and confession of His divinity alone suffice for salvation? See what follows.
1 John 5:6 — Commentary on the Catholic Epistles
This is He who came by water and blood, Jesus Christ. He who was the eternal Son of God became man in time, so that He who created us by His divine power might recreate us by the weakness of His humanity. He came by water and blood, namely the water of baptism and the blood of His passion. He not only deigned to be baptized for our cleansing to consecrate and deliver to us the sacrament of baptism, but also gave His blood for us, redeeming us by His passion, that we might be nourished unto salvation by the sacraments.
1 John 5:7 — Commentary on the Catholic Epistles
Since there are three who bear witness on earth, etc. The Spirit has borne witness that Jesus is truth, when it descended upon Him at His baptism. For if he were not truly the Son of God, by no means would the Holy Spirit have come to Him with such a great manifestation. Water and blood also bore witness that Jesus is truth, when from His side on the cross, after He had died, they flowed out: which could not have happened at all, if He did not have a true nature of flesh. And also this that before His passion, when He prayed, His sweat became like great drops of blood falling to the ground (Luke 22), gives testimony to the truth of the flesh He had assumed. Nor should it be ignored that in this also blood and water bore witness to Him, that from His side after death they flowed out vividly, which was against the nature of dead bodies, and therefore was apt for mysteries, and was fitting as a testimony of the truth, namely showing that the very body of the Lord would live more gloriously after being resurrected, and that His very death would grant us life. This too, that His sweat fell to the ground like drops of blood, bore witness to that holy mystery that He would wash the whole Church all over the world with His blood. Therefore, there are three who bear witness to the truth.
1 John 5:9 — Commentary on the Catholic Epistles
If we accept the testimony of man, the testimony of God is greater, etc. Great is the testimony of man that he gives concerning the Son of God, saying: "The Lord said to my Lord: Sit at my right hand" (Psalm 109). And from the person of the Son himself: "The Lord said to me: You are my Son" (Psalm 2). And likewise from the person of the Father speaking about the Son: "He will call upon me, 'You are my Father, my God, and the rock of my salvation'" (Psalm 88). "My Father," because I am the Son of God. "My God," because I am man. "The rock of my salvation," because I will suffer and be saved from death. "And I (he says) will make him my firstborn, the highest of the kings of the earth" (Ibid.). This is a great and true testimony, worthy of all acceptance. The testimony of man concerning the Son of God is great, but much greater is the testimony of God, who has testified himself about his Son when, speaking from heaven, he said: "You are my beloved Son, in whom I am well pleased" (Luke 3). Great is the testimony of the forerunner, who, bearing testimony about the Son of God, said: "I have baptized you with water, but he will baptize you with the Holy Spirit" (Matthew 3). Greater is the testimony of the Father, who sent the Holy Spirit upon him, whom he was always full of, even visibly.
1 John 5:10 — Commentary on the Catholic Epistles
He who believes in the Son of God has the testimony of God in himself. He who thus believes in the Son of God, so as to practice in work what he believes, has the testimony of God in himself. Surely this is because he also may rightly be counted among the number of the sons of God, as the only Son of God promises to his faithful: "If anyone serves me, the Father will honor him" (John 12). If you have deserved to have the testimony of God, if you possess God as a witness of your unblemished faith, what does the infamy of men, what does even persecution harm you? For if God is for us, who can be against us?
1 John 5:11 — Commentary on the Catholic Epistles
And this is the testimony, that God has given us eternal life. He said, He has given us eternal life. And he who speaks, still living a temporal life and subject to death in the flesh. But he has given us eternal life, just as he has given us the power to become children of God to those who believe in his name. For to know that the power to have eternal life has been given by God, listen to the prophet: "Who is the man who desires life, and loves many days, that he may see good? Keep your tongue from evil, and your lips from speaking deceit," and so on to the end of the psalm (Psalm 33). Therefore he has given us eternal life, but still to those wandering on earth in hope, which he will give in heaven to those who arrive to him in reality.
1 John 5:12 — Commentary on the Catholic Epistles
He who has the Son, has life, etc. So that it may not seem too little to say that life is in the Son, he added that the Son Himself is life. Which the Son, glorifying the Father, also showed when He said: For as the Father has life in Himself, so He has granted the Son to have life in Himself (John V). But how the same life which is common to both the Son and the Father also enlightens believers, the same Son elsewhere intimates in prayer to the Father: As You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him. This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent (John XVII).
1 John 5:13 — Commentary on the Catholic Epistles
These things I have written to you, that you may know that you have eternal life, etc. That you may know, he says, that you may be certain of your future blessedness, who believe in Christ, so that you are not deceived by the fraud of those who deny that Jesus is the Son of God, and therefore assert that nothing will benefit those who have believed in His name. And the wondrous madness of heretics, who, though the Son of God is referred to throughout this entire Epistle, still assert that Christ is not the Son but a creature of God. Which in no way do they read, except when His humanity is mentioned.
1 John 5:14 — Commentary on the Catholic Epistles
And this is the confidence that we have toward him, etc. He provides us with great confidence to hope for heavenly goods from the Lord, because even in this life, whatever we ask of him in a salutary manner, we obtain, according to what he himself promises believers in the Gospel: "I say to you, whatever you ask in prayer, believe that you have received it, and it will be yours" (Mark XI). But it must be noted that we are heard by the Lord when praying in such a way, provided we ask for what he has commanded. He himself says, "Seek first the kingdom of God and his righteousness" (Matthew VI). Hence, John rightly interposed after saying, "Whatever we ask, we receive from him," by adding, "according to his will." Therefore, we are commanded to have full and undoubted confidence of being heard only regarding those things which align not with our own benefits or temporal comforts but with the Lord's will. This is also to be included in the Lord's Prayer: "Your will be done" (Matthew VI), that is, not ours. For if we remember the Apostle's words: "For we do not know what to pray for as we ought" (Romans VIII), we understand that sometimes we ask for things contrary to our own salvation, and it is most beneficial for us that those things we ask are denied by him who perceives our benefit more rightly than we do. This undoubtedly happened even to the teacher of the Gentiles himself.
1 John 5:15 — Commentary on the Catholic Epistles
And we know that he hears us in whatever we ask, etc. He repeatedly emphasizes the same points previously stated, to encourage us to pray more energetically. But the objection remains that we should ask according to the will of our Creator. This can be understood in two ways: both that we ask for those things he desires, and that we come to petition him in the manner he desires us to be. This means to have faith that works through love (Galatians V), and above all, to remember that gospel command: "And whenever you stand praying, forgive if you have anything against anyone, so that your Father who is in heaven may forgive you your trespasses" (Mark XI).
1 John 5:16 — Homilies on the Gospels 2.5
Just as Christ washes us from our sins by interceding with the Father on our behalf, so also should we, if we know that our brother is committing a sin which is "not unto death."
1 John 5:16 — Commentary on the Catholic Epistles
Who knows his brother to sin a sin not unto death, etc. These and such things are asked according to the will of the Lord, which pertain to the duty of brotherly love. He speaks, however, of daily and light sins, which as they are difficult to avoid, so also are easily cured. But regarding the manner in which this mutual request should be carried out for sins, James more clearly indicates, saying: Confess your sins to one another, and pray for one another that you may be saved (James V). If, therefore, by speaking, or thinking, or forgetfulness, or ignorance you have perhaps erred, go to your brother, confess to him, ask for intervention. If he purely confesses to you, making you aware of his own frailty, and you piously intercede for his errors, correct him. But these things are said about lighter sins. Moreover, if you have committed something more serious, bring in the elders of the Church, and at their examination, punish yourself.
1 John 5:17 — Commentary on the Catholic Epistles
All iniquity is sin, etc. Such is the diversity of sins, he says, that everything which deviates from the rule of equity is counted among the sins, although small sins cannot in any way take away or diminish the merit of righteousness from the just, as long as they are those without which this life cannot be lived, and likewise there are certain sins so discordant with all justice, committed with such iniquity, that without any contradiction, unless they are corrected, they lead their perpetrator to eternal punishment. Concerning which it is written: The soul that sins shall die (Ezekiel 18). Blessed John's statement clearly repudiates the inept argument of the Stoics, who dared to say against all human sense and to affirm that all sins are equal, saying it makes no difference whether a man steals a human being, an ox, or a chicken, because it is not the animal but the intention that constitutes the crime. Jovinian the heretic followed them, asserting that there is no distinction between marriage and virginity, claiming that those who abstain in no way should be preferred in any privilege of recompense over those who simply partake in feasting. Therefore, everything that is unjustly committed or thought is to be referred to as sin. But there are some sins unto death, about which the Apostle says: For those who do such things shall not inherit the kingdom of God (Galatians 5).
1 John 5:18 — Commentary on the Catholic Epistles
We know that everyone who is born of God does not sin. Sin, namely unto death. This can be understood about all mortal crimes, and specifically that which violates brotherhood, as we have explained above. But also, the sin unto death can be said to be rightly understood as the sin prolonged up to the time of death, which everyone born of God does not commit. After all, King David committed a mortal crime. For who does not know that adultery and murder deserve eternal death? But yet David, because he was born of God, because he belonged to the society of the children of God, he did not sin unto death, because he immediately obtained forgiveness for his guilt by repenting.
1 John 5:20 — Commentary on the Catholic Epistles
And we know that the Son of God has come, etc. For what could be clearer than these words? What could be sweeter? What could be said more strongly against all heresies? Christ is the true Son of God. The Father of Christ Jesus our Lord is the true God. The eternal Son of God came temporally into the world, who was in the world, and through whom the world was made. Nor did He come for any other reason than for our salvation, that is, to give us the understanding to know the true God. For no one could come to life without divine knowledge, no one could know God except by His teaching: as He Himself says: And no one knows the Son except the Father, nor does anyone know the Father except the Son, and whom the Son wills to reveal Him (Luke X). It is implied: both the Father and the Son. For the Son reveals both, who, appearing visibly in the flesh, has deigned to now reveal the secrets of divinity through His Gospel.
1 John 5:21 — Commentary on the Catholic Epistles
Little children, keep yourselves from idols. You who have known the true God, in whom you have eternal life, keep yourselves from the doctrines of heretics, which lead to eternal death, because, like those who make idols in place of God, they change the glory of the incorruptible God into the likeness of corruptible things with perverse teachings (Rom. I). Keep yourselves from love of money, which is the service of idols. Be careful not to prefer any worldly allurements over the love of the Creator. For this too will be counted among idols, so that having the care and diligence for truth alone, you may deserve to rejoice endlessly in its vision. For the world passes away, and its desire. But whoever does the will of the Lord remains forever (1 John II).
1 Kings 5:6 — Of the Temple of Solomon 1.2.4-5
For the servants of Hiram who cut down cedars from Lebanon for Solomon are the teachers chosen from among the Gentiles whose task is to fell those who enjoy the goods and glory of this world by correcting their pride and arrogance and convert their ambition into obedience to their Redeemer. Now with these servants were also the servants of Solomon, and together they set about the work referred to because the first teachers from among the Gentiles needed the apostles, who had received training by being instructed in the word of faith, lest, were they to begin to teach without masters, they might turn out to be teachers of error. For the reason why Solomon wanted the servants of Hiram to hew timber from Lebanon for him was that they were more experienced than his own servants in felling, but the reason why he also wanted his own servants to be there with them was that they might show the lumbermen what length the planks ought to be. What this symbolizes is plain, namely, that the apostles had a surer knowledge of how to preach to others the word of the gospel that they were privileged to hear from the Lord, but the Gentiles, converted from error and brought into conformity with the truth of the gospel, had a better knowledge of the actual errors of the Gentiles, and the surer their knowledge the more skillfully they learned to counteract and refute them. Paul indeed had a better knowledge of the mystery of the gospel, which he had learned through revelation, but Dionysus was better able to refute the false teachings of Athens, whose syllogisms as well as errors and all of whose arguments he knew since a boy. With this explanation the statement that follows is fully in keeping: "For you know that there is not a man among my people who has the skill to hew wood like the Sidonians." For when the Lord was bodily present teaching, there was not one among the Jewish people who knew so well how to refute the errors of the Gentiles as the actual Gentile converts to the faith and those of the Gentiles who had become Christians. For the Sidonians and Tyrians are rightly taken as a type of the Gentiles because they were Gentile peoples.
1 Kings 5:13-14 — Of the Temple of Solomon 1.3.1
The first thing to note here is that it was not for nothing that Solomon chose workmen from all Israel, nor was there any section of the people from which men fit for such a great task were not taken, because, of course, priests nowadays are not to be chosen from the stock of Aaron alone; rather, people are to be sought from the whole church who, whether by example or word, are competent to build the house of the Lord, and wherever they are found they are to be promoted to the office of teachers without any exception of persons. And when such people are ordained to instruct the infidel and those who are to be called into the joint pastorate of the church, they are sent as energetic and picked men, as it were, to hew in Lebanon the materials for the temple. And indeed the number of thirty thousand, which was the tally of the hewers of wood, can be aptly applied figuratively to those who are perfect in the faith of the holy Trinity, because it is most appropriate for teachers.
1 Kings 5:17 — Homilies on the Gospels 2.25
But it seems to be in accord with the solemn celebration that we are observing to recall something about the building of the temple and to search out how appropriately its adornment suits the significance of the church. Scripture tells how Solomon ordered that "they should take very great costly stones for the foundation of the temple and should square them off." These great and costly stones that were laid as a foundation and that supported the entire bulk of the temple built on them suggest the extraordinary teachers of the holy church: "great" because of the outstanding quality of their merits; "costly" because of the splendor of the signs that those who heard the word from the Lord himself produced by their preaching as the fabric of the growing church.
1 Kings 5:18 — Of the Temple of Solomon 1.4.3
"Furthermore the men of Biblos [i.e., the Giblites] prepared wood and stones to build the house." Biblos is a city in Phoenicia that Ezekiel mentions: "Your skilled men, Tyre, were your pilots. The elders of Biblos and its skilled men," for which [city] in Hebrew is written Gobel or Gebal, which means "defining" or "limiting." This word is very appropriate to those who prepare people's hearts for the spiritual edifice that is built of the virtues of the soul. For they are only equal to the task of teaching their hearers faith and the works of righteousness when they themselves have first been instructed by the sacred page and thoroughly learned from a clear definition of the truth what belief one must hold and on what path of virtue one must walk. For one who does not know what is definitely catholic faith is wasting his time assuming the office of teacher, and those who try to teach others the norm that they themselves have not learned do not build a sanctuary for the Lord but ruin for themselves.
1 Kings 6:1 — Of the Temple of Solomon 1.5.1
Where it says, "in the fourth year in the month of Zio, which is the second month of the reign of Solomon over Israel," the intended order is, in the fourth year of the reign of Solomon in the month of Zio, that is, the second month. He calls the second month May, for April, in which the Pasch, the principal feast among the Hebrews, is held, was the first month of the year. From this it is quite clear that later when the Pasch was over, he began to build a house for the Lord, and after they had been consecrated by the mystical solemnity, the people set their hands to the mystical task. A commemoration is made of the exodus from Egypt when work began on the building of the tabernacle so that the reader may be made aware what a period of time had passed between the building of both houses and learn the spiritual mystery attaching to this period of time. For four times 120 make 480; now four is very appropriate to evangelical perfection on account of the actual number of the Evangelists; 120 is appropriate to the teaching of the law on account of the same number of years of the legislator. It was also in this number of men that the primitive church received the grace of the Holy Spirit, clearly showing that those who use the law legitimately, that is, those who recognize and embrace the grace of Christ in it, are deservedly filled with the grace of his Spirit so that they may become more ardent in his love.
1 Kings 6:2 — Homilies on the Gospels 2.25
The temple was built of Parian marble, a white stone, to represent the brilliance of chastity in the church, concerning which the Lord says in the canticle of love: "Like a lily among thorns, so is my love among maidens." [The temple] "was sixty cubits long, twenty cubits wide and thirty cubits high." The length of the temple designates the faith of the holy church, through which it bears with long-suffering patience, in the midst of its good works, the adversities brought against it by the wicked. The width designates the charity by which [the church] expands inwardly through the essential working of piety. The height designates the hope with which it awaits the rewards of the heavenly life, [which it will receive] as a result of the good deeds it performs through charity.
1 Kings 6:2 — Questions on the Book of Kings #11
Why is it said in the book of Kings [1 Kings 6:2] that the temple had a height of 30 cubits, while in the book of Chronicles [2 Chronicles 3:4] it is stated as 120 cubits? What is said regarding the construction of the temple in the book of Kings, that it had a height of 30 cubits, while in the books of Chronicles it is written: "Moreover, the height was 120 cubits" [2 Chronicles 3:4], is by no means contradictory, but both are to be understood as true. For, as Josephus narrates in his History: there were 30 cubits from the floor to the middle chamber, another 30 from the middle to the third, up to where the height of the porticos, which were attached to the temple on the southern, western, and northern sides, extended—that is, together 60; then another 60 up to the roof of the house: thus, the total height of the temple was completed at 120 cubits (Antiquities of the Jews, Book VIII, chapter 3).
1 Kings 6:3 — Homilies on the Gospels 2.25
"There was also a porch in front of the temple, twenty cubits in length to correspond with the width of the temple." It had a door opposite the door of the temple and was ten cubits deep, facing the east. This porch represents the people belonging to holy church who precede the time of our Lord's incarnation, yet were not empty of faith in his incarnation. This is [the meaning of] the door of the porch opposite the door of the temple, facing the east—that the faith of the people in Christ before his coming was the same as that of those who came after his arrival and that the hearts of all the faithful are illumined by the same light of the grace of the Orient.
1 Kings 6:4 — Of the Temple of Solomon 1.7.1
The windows of the temple are the holy teachers and all the spiritual people in the church to whom when in divine ecstasy it is granted more specially than to the others to see the hidden mysteries of heaven. And when they reveal publicly to the faithful what they have seen in private, they fill all the inner recesses of the temple as windows do with the sunlight they let in. Hence these windows are appropriately said to have been slanting, that is, wider on the inside, because, of course, whoever receives a ray of heavenly contemplation even for a moment must expand the bosom of his heart more fully by mortification and prepare it by resourceful asceticism to strive for greater things.
1 Kings 6:6 — Of the Temple of Solomon 1.7.2
In the Gospel where the Lord is tempted by the devil these floors are called the pinnacles of the temple. But we also read that the apostle James, the brother of the Lord, was lifted to the pinnacle of the temple from which to address the people. Whether it was the practice of teachers to deliver their address to the people standing around below them while they sat on these floors is something we find nowhere in the Scriptures. So what the mystery obviously means is that these three floors denote the corresponding number of levels of the faithful, namely, married people, those who practice continence and virgins, levels distinguished according to the loftiness of their profession but all of them belonging to the house of the Lord and intently clinging to him by reason of their fellowship in the same faith and truth.
1 Kings 6:8 — Questions on the Book of Kings #12
"The door of the middle side was on the right side of the house." [1 Kings 6:8] When it is said: The door of the middle side was on the right side of the house, it does not indicate, as some think, that the door through which one would enter the temple was on the southern side, that is, on the middle side of the southern wall. Otherwise, Scripture would simply say: The door of the house was positioned towards the South. But now the door, through which one would enter for the everyday services of the temple, was to the East, as Josephus reports; and the portico before its face, also open to the East, so that the equinoctial rising sun would send its rays without any obstacle through the doors of the temple and the oracle into the ark itself, which was in the Holy of Holies. Furthermore, the ascent leading to the upper house, and from the upper to the third, was on the southern side of the temple (which is the right part of the house) made in a hidden manner, having a very small door below on the East in the very corner of the right wall. Hence it is consequently added: And through the winding stairs, they would ascend to the middle chamber, and from the middle to the third. The layout of this ascent commends to us a mystery much worth remembering; for it is clear that this temple which Solomon made figuratively indicates the body of the peaceful king Christ, not only that which is His entire Church but also that which He received most sacredly from the Virgin, to be the head of the Church. Now, the door of the middle side was on the right side of the house, through which one would secretly ascend from the lower to the middle chamber, and from the middle to the third. Just as when our Lord suffered on the cross, one of the soldiers opened His right side with a lance, and immediately blood and water came out, which is the blood of our redemption, and the water of our cleansing, by whose sanctifying mysteries, cleansed and consecrated, from this life which we conduct on earth we aim towards the rest of the spirit in the future, as it were, to the upper house. And when we ascend to the rest of the spirit having been released from the flesh, we also await the ascension of our flesh in the day of resurrection, as it were to the highest chamber.
1 Kings 6:8 — Homilies on the Gospels 2.1
The way to the upper and third [parts of the] building was made through the innermost part of the southern wall, as if by an invisible entrance, so that only its beginning might be evident from the eastern corner of the before-mentioned [southern] wall. Only he who could climb [it] knew the progress of this ascent, of which Scripture recalls: "The door in the center of the side was on the right [i.e., southern] part of the house, and they ascended by a circular stairway to the middle room and from the middle room to the third." When our Lord was suffering on the cross, "one of the soldiers opened his side with a lance, and immediately there came forth blood and water." This [prefigured] the water of baptism by which we are cleansed [from sin] and the blood of the Lord's chalice by which we are sanctified. Through these holy mysteries of his side, as a consequence of our invisible faith, we ascend from the present life of the church, in its pilgrimage on earth, to the life of heavenly blessedness that the souls of the righteous enjoy once they have laid aside their bodies. When we have recovered our [earthly] bodies at the [general] resurrection, we will pass over from that life even to the supreme glory of eternal bliss, with our faith in our Lord's passion leading the way. It is undoubtedly of this glory that Isaiah says, "In their own land they will come into possession of a double portion, undying happiness will be theirs," that is, they will receive the eternal joys of an immortal body and a happy soul together in the land of the living, which is the only land of the saints. The lowest [part of the] building signifies the present way of life of the saints; the middle [part signifies] the repose of souls that is acquired after this life; and the top [part signifies] the glory of the [final] resurrection, which will never be changed and will last forever. The door in the center of the side, which was situated in the right [i.e., southern] part of the building, and which opened up the way to the upper parts, [represents] our faith in the passion of Christ, from whose pierced right side, [while he was hanging] on the cross, there flowed forth the sacraments, by receiving which we will be able to ascend to the joys of heavenly life.
1 Kings 6:9 — Of the Temple of Solomon 1.8.3
Ceilings are boardwork constructed and adorned with great beauty and fixed to the beams on the lower side, and because the house of the Lord had been built three times the double height, naturally it had three ceilings. What is more fitting for us to believe than these ceilings signify all the just people of most exalted virtue in the holy church? And their work and teaching is held up as an example to all as being much loftier than any other, and by their intercessions and exhortations they keep the spirits of the weak from failing in temptation. These ceilings are indeed rightly described as being of cedarwood. For cedar is by nature a completely incorruptible tree, of pleasant fragrance and luxuriant appearance, and when it is set on fire it drives away and destroys serpents by its dazzling brightness. These things are an apt figure of all the perfect whose patience is indomitable, whose outstanding reputation for virtue is far more pleasing to the good than that of anyone else, whose powers of refuting and proving wrong those who resist the truth are utterly unshakable, and who, both in this life and the life to come, shine with a resplendence that outshines the rest of the saints.
1 Kings 6:9 — Questions on the Book of Kings #13
"He also covered the house with cedar ceilings." [1 Kings 6:9] The term "He also covered the house with cedar ceilings" refers to the timber-frame ceilings that, when fastened with nails, display the wondrous beauty of their paintings to those who behold them. There were three ceilings in the temple. The first had thirty cubits from the floor; the second had sixty cubits, aligned with the height of the porticos; the third had one hundred and twenty cubits at the top of the entire house. For in Palestine, as in Egypt, roofs are not raised high but instead built flat, suitable for sitting or walking. Hence, the Lord says in the Gospel: "And what you hear whispered, proclaim upon the housetops." Such a place is most appropriate for proclaiming the word—to those sitting with the speaker or to listeners below. As Solomon says in Proverbs: "It is better to live in a corner of the housetop than in a house shared with a contentious woman" (Prov. XXI); for what is called "roof" in Latin is "doma" in Greek. Moreover, the porticos around the temple had three levels of ceilings. The first from the ground had twenty cubits, the second forty, and the third sixty. Their roofs were also flat. There were thirty porticos on the lower level, thirty in the middle, and thirty above, not separated by walls but by wooden planks, so each of the ninety porticos measured five cubits in width and length, and twenty in height. These porticos are frequently mentioned in the book of Chronicles. Josephus explains their arrangement in more detail. "And he built a platform over the whole house five cubits high;" this is what Moses commanded in Deuteronomy: "When you build a new house, make a parapet for your roof so that you may not bring the guilt of bloodshed on your house if someone falls from it" (Deut. XXII). This platform at the top of the temple walls acted as a parapet to prevent someone ascending to the roof from falling off carelessly. This is mentioned as the cause of King Ahaziah's death, as he fell through the lattice of his upper chamber and suffered fatal injuries. When these panels, walls, or parapets are placed for safety, the common people call them "lattices." "And he covered the house with cedar wood;" signifies the upper covering of the entire structure, that is, the panel added above those beams on which the uppermost ceilings we mentioned earlier were affixed.
1 Kings 6:10 — Of the Temple of Solomon 1.8.4
This means the breastworks that were constructed on top of the roof of the house all around in case anyone who came up to the upper parts of the building should suddenly fall to the bottom. And in every house that anyone built, Moses ordered this to be done, saying, "When you build a new house, you shall make a parapet for your roof all the way around, lest blood be shed in your house and you be to blame should anyone slip and fall down headlong." Now these structures or breastworks are called sides above, where, after the words "and on the wall of the temple he built structures all around, running around the walls of the house, both the temple and the oracle," the following is immediately added: "and he made side chambers all around." These side chambers, of course, we have understood as denoting the divine protection that helps us not to give up while still struggling in this world and daily striving after higher things according to our capacity. We ought to understand this passage also in the same sense, but with this distinction that in this life, whether amid the frequent temptations of our implacable enemy or the obstacles of our frailty, we are often, indeed constantly, protected by heavenly compassion, but in the life which, as we have stated above, the top of the roof of the temple suggests, we are protected by so great a grace of God who is with us, that we neither want nor are able to sin, nor are we affected by fear of either death or pain or the adversary who tempts us. The Lord speaks of the helps he gives us in the present life, as if they were the sides of the structures, when he says of his people, "They will call on me, and I shall hear them; I am with them in their tribulation, and I shall rescue them and glorify them." Of his grace to come whereby that heavenly city is illumined, the prophet says to the same city, "Praise the Lord, Jerusalem," and so forth as far as "peace in your borders." Now this structure on the roof of the house of the Lord is rightly said to be five cubits high because, of course, the presence of God's glory in that homeland [of ours] fills us in such a way that nothing else is sweet to our sight, our hearing, our sense of smell or taste or touch except to love the Lord our God with our whole heart, our whole soul, our whole mind, and to love our neighbor as ourselves.
1 Kings 6:15 — Of the Temple of Solomon 1.8.6
On the inside, indeed, the house was lined with cedar, for on the outside, the actual stone it was built of glinted with as much brilliance as if it had been covered with glowing white marble. Taken in the mystical sense, however, the temple walls are the nations of believers of whom the holy universal church consists and whose widespread distribution throughout the whole world is denoted by the width of the walls, whereas the height denotes the hope and whole upward thrust of the church toward heavenly things, or at any rate the height of the wall, which consists of courses of stones laid one on top of the other, denotes the state of the present church where the elect are all built on the foundation of Christ and follow each other in succession through the course of the ages and, by supporting each other, fulfill the law of Christ, which is charity.
1 Kings 6:16 — Of the Temple of Solomon 1.9.2
He calls the east side of the temple the rear; for the temple had its entrance on the east and its inner house, that is, the Holy of Holies, on the west. The fact that he says that the board partitions that separated the inner house from the outer one were erected from the floor to the top does not mean they were built to the ceiling, which was at the height of thirty cubits from the floor, as has already been said above, but only up to a height of twenty cubits, as one can clearly read in what follows. But the portion above these partitions up as far as the ceiling was left open and empty to a height of ten cubits and a length of twenty cubits across the width of the house, and, of course, through this aperture the smoke of the burnt offerings from the altar of sacrifice used to ascend and penetrate all the way in to cover the ark of the Lord. This division of the Lord's house is a clear figure of a mystery and, thanks to the explanation of the apostle, is clearer than daylight because the first house into which "the priests" continually "go performing their ritual duties" is the present church, where, intent on works of piety, we daily offer sacrifices of praise to the Lord, but the inner house, which was built at the rear of the temple, is the promised life in heaven, which indeed precedes this life of our exile, which is celebrated there in the presence of the supreme king as a perpetual solemnity of the blessed, both angels and humankind. Hence it is with reference to it that the servant is quite deservedly told, "Enter into the joy of your Lord" but is later in time because it is after the labors of this world that we succeed in entering it.
1 Kings 6:17 — Of the Temple of Solomon 1.10
We have said that the temple itself before the doors of the oracle was a type of the present church. Hence it was rightly forty cubits long, for this number is often used to signify the present labor of the faithful, just as the number fifty stands for the rest and peace to come. For the number ten contains the precepts, the observance of which leads to life. Likewise the number ten signifies that very eternal life that we desire and for which we live. But the world in which we strive to attain that life is a square. Hence too the psalmist, foreseeing the church that was to be assembled from the nations said, "He has gathered them out of the countries from the rising and from the setting of the sun, from the north and from the sea." Now ten multiplied by four makes forty. Hence the people liberated from Egypt as a figure of the present church were subjected to many hardships for forty years in the desert, but at the same time they were also regaled with heavenly bread, and in this way they finally reached the land promised them of old. They were subjected to trials for forty years in order to draw attention to the hardships with which the church contends throughout the whole world in observing the law of God; they were fed on manna from heaven for those forty years to demonstrate that the very sufferings that the church endures in the hope of the heavenly denarius, that is, of eternal happiness, are to be alleviated when those "who now hunger and thirst for righteousness will have their fill," and as the same church sings to its Redeemer, "But as for me, I will appear before your sight in righteousness; I shall be satisfied when your glory shall appear." In the same way then the people of God is both subjected to adversities and regaled with manna to confirm the saying of the apostle: "Rejoicing in hope, patient in tribulation." In this figure too our Lord fasted forty days before his bodily death and feasted forty more with his disciples after his bodily resurrection "appearing to them by many proofs and speaking of the kingdom of God, and eating together with them." For by fasting he showed in himself our toil, but by eating and drinking with his disciples he showed his consolation in our midst. While he was fasting he was crying out, as it were, "Take heed lest perhaps your hearts be weighed down with dissipation and drunkenness and the cares of this life," whereas while he was eating and drinking he was crying out, as it were, "Behold, I am with you all days even to the consummation of the world"; and "But I will see you again, and your heart shall rejoice, and your joy no one shall take from you." For as soon as we set our feet on the way of the Lord we both fast from the vanity of the present world and are cheered with the promise of the world to come, not setting our heart on the life here below but feeding our heart on the life up there.
1 Kings 6:18 — Of the Temple of Solomon 1.11.1
We have said of cedarwood that it betokened the unsurpassable beauty of the virtues. Now the entire house is covered inside with this wood when the hearts of the righteous begin to shine with nothing but the love of good works, and the house has its turnings made of cedar boards and its joints skillfully wrought when these elect are joined to each other by the most beautiful bond of charity so that, though the multitude of the faithful is innumerable, they can nevertheless, with good reason, be said to have one heart and one soul on account of the community of the faith and love they share. For the turnings that were attached to the joints of the planks in order that they might all make one partition are the very services of charity by which the holy brotherhood is bound together and formed into one house of Christ all over the world. Moreover, this house has carvings standing in relief when, far from covering and hiding their works of virtue, the saints, by a clear outward expression, show forth to all, as an example for living, what they themselves are like and what they do, as did the apostle Paul who not only by preaching Christ to the Gentiles and by personally suffering for Christ showed how outstanding he was, but also in his letters addressed to the churches declared how many perils he underwent for Christ and by what great revelations he was raised aloft in a blessed glorification. And when he said to his listeners without any hesitation, "Be imitators of me, just as I am of Christ," what did he show them but the carvings standing in relief in the house of the Lord, which by the exceptional eminence of his virtue showed itself to be within the power of all to imitate?
1 Kings 6:19 — Of the Temple of Solomon 1.12.1
The exposition of this has been anticipated to the effect, namely, that the secret inner house of our heavenly homeland designated the ark of the covenant, the Lord our Savior in whom alone we have a covenant of peace with the Father, [our Savior] who ascending into heaven after his resurrection placed at the right hand of his Father the flesh that he had taken from the Virgin.
1 Kings 6:20 — Of the Temple of Solomon 1.12.3
"And the altar he also covered with cedar." He means the altar of incense which was in front of the oracle [i.e., the inner sanctuary], about which a little further down are added the words "also the whole altar, which belonged to the oracle, he covered with gold." From this we are given to understand that the same altar was indeed made of stone and overlaid with cedar and then covered with gold. It signifies typically the life of the perfectly righteous who are, as it were, placed near the oracle and giving up the basest pleasures concentrate all their attention merely on entering the kingdom of heaven. Hence quite appropriately it was not the flesh of victims that was burned on this altar but only incense, because such people no longer need to sacrifice in themselves carnal sins or seductive thoughts but only offer up the fragrance of spiritual prayers and heavenly desires through the fire of eternal love in the sight of their Creator. Now what the stone, cedar and gold represent in this kind of altar can be easily understood from what has been said above.
1 Kings 6:21 — Of the Temple of Solomon 1.12.4
The gold leaf with which the house was covered is the manifold works of piety that pure love exhibits in the service either of its Creator or of a brother's need. The gold nails with which the gold leaf was attached are the very precepts of charity or promises of eternal glory through which by the gift of the grace of Christ we are kept constant in the exercise and pursuit of virtue in case we should fail.
1 Kings 6:23 — Of the Temple of Solomon 1.13.1
"Cherubim," as the prophet Ezekiel explicitly declares, is a title of dignity, and in the singular number the form cherub is used, but cherubim in the plural. Hence the figures of the cherubim that were made in the oracle can be appropriately taken to mean the angelic retinues that always wait on their Creator in heaven. And they are properly said to have been made of olive wood because, of course, angelic virtues are anointed with the grace of the Holy Spirit lest they should ever grow arid in the love of God. For they are those fellow companions of ours of whom the prophet speaks in his praise of Christ: "God your God has anointed you with the oil of gladness above your fellows." In figurative terms it was quite right that those whom their Creator later filled with the light of heavenly wisdom were made of olive wood. That is why he wanted them called cherub, which means in Latin "a great store of knowledge." And they are ten cubits high because they enjoy the denarius of eternal life having preserved ever untarnished in themselves the image of their Creator by the sanctity and uprightness and truth that they received in the first creation. For a denarius is worth ten obols and customarily bore the name and likeness of the king. Consequently, it also makes a very fitting metaphor for the kingdom of heaven where, on the one hand, the holy angels ever remain in their Creator's likeness according to which they were made, and on the other hand, the human elect receive his image that they had lost by sinning. For "we know," he says, "that when he appears we shall be like him [and] see him as he is."
1 Kings 6:24 — Of the Temple of Solomon 1.13.2
Wings when used as a figure of holy people signify their virtues whereby they delight in always flying to heavenly things and passing their lives in preoccupation with these things. But when wings are used to signify angels, what do they more aptly demonstrate than the grace of perpetual and unfailing happiness of those who persevere continually in heavenly things in the service of their Creator? Or at all events because they are endowed with the lightness of spiritual nature so that they can get to wherever they want, as it were, by flying, they are here both figuratively represented with wings and actually shown with wings. Now it has been well said: "One wing of the cherub was five cubits, and the other wing of the cherub five cubits," since the angelic powers keep with untiring devotion the law of God which is written in five books, that is, by loving the Lord their God with all their strength and by loving their neighbors as themselves. "For love is the fulfilling of the law. Now "their neighbors" includes both the angelic spirits themselves reciprocally and elect human beings who are equally their fellow citizens. So the reason each wing is said to be of the same dimensions is that with the same devotion as they love each other in God they also long for our company as we ascend to them, and so two wings together take up ten cubits when, in a twofold demonstration of love, the angels rejoice in the presence of their Maker.
1 Kings 6:25 — Of the Temple of Solomon 1.13.3
Two cherubim were made in order to signify a sharing in the same love of which we speak, because love cannot exist between fewer than two. Moreover, the reason why the Savior took care to send the disciples in twos to preach was that he might tacitly teach that those who were to preach the word of faith must before all works possess the virtue of love. And the two cherubim were of the same dimensions and shape because there is no difference of will or thought in the heavenly homeland where all are illumined by one and the same vision and glory of God present there.
1 Kings 6:27 — Of the Temple of Solomon 1.13.4
From what has been said already it is clear why the cherubim, whose abode is always in heaven, were placed in the middle of the interior of the temple. The cherubim, moreover, stretch out their wings as if to fly because angelic spirits always have their mind in readiness to comply with the divine will. But the fact that one cherub's wing was touching one wall and the second cherub's wing the other wall has to do with that ministry of love that the angels perform for us. The fact that the other wings in the middle of the temple touched each other expresses that grace of love with which they embrace each other.
1 Kings 6:28 — Of the Temple of Solomon 1.13.7-8
The two cherubim can also stand for the two Testaments. These cherubim, no doubt, were made in the oracle because in the design of God's providence, which is, of course, inaccessible and incomprehensible to us, it was arranged before the world began, when and how and by what authors sacred Scripture was to be written. They were made of olive wood because the divine books were composed by men "of mercy, whose godly deeds have not failed," men who were enlightened by the unction of the Holy Spirit. They were made of olive wood because they afford us the light of knowledge with the help of the flame of God's love that is poured forth in our hearts by the Holy Spirit. They are ten cubits high because by the observance of the Decalogue of the law they preach that God is to be served since they show that those who serve God faithfully are to be rewarded with the denarius of an everlasting kingdom. They have twin sets of wings because they proclaim that the Testaments have always, both in adversity and prosperity, pursued heavenly things with tireless resolve and attained to them, because they point out to their listeners that they must do exactly the same. Five cubits is the length of one cherub's wing and five the length of the other's since in all the fluctuations of transient things the saints lay all the senses of their eyes ever on the Lord. They desire to hear the sound of his praise and to recount all his wonderful works, considering his words are sweeter to their throats than honey and the honeycomb to their mouths. Running after the odor of his ointments and while there is breath left in them and the spirit of God in their nostrils, they do not speak evil with their lips or utter folly with their tongue. Thus going on their way "with the armor of righteousness on the right hand and on the left," they succeed in receiving the heavenly denarius that the supreme master of the household has promised to the workers in his vineyard.And the two cherubim formed one work because the writers of both documents served God with one and the same purity of work and devotedness of love and proclaim God with one harmonious voice and belief. What the New Testament relates as accomplished facts regarding the Lord's incarnation, passion, resurrection and ascension, the calling of the Gentiles, the expulsion of the Jews and the manifold affliction of the church, these same facts the Old Testament, rightly understood, truthfully foretold as events that were to happen.
1 Kings 6:29 — Of the Temple of Solomon 1.14.2
Solomon makes cherubim in the temple walls when the Lord grants to his elect to guide their lives according to the rule of the holy Scriptures, which contain a great store of knowledge. He makes cherubim when he teaches them to imitate in this world, according to their limited capacity, the chastity of the life of angels, and this is done particularly by vigils and the divine praises, by sincere love of the Creator and the neighbor. He makes palm trees when he fixes in their minds the thought of their eternal reward so that the more they have the reward of righteousness ever before the eyes of their hearts, the less likely are they to fall from the pinnacle of uprightness. He makes several representations, as it were, standing out in relief from the wall when he assigns to the faithful the manifold functions of the virtues, for instance, "compassion, kindness, lowliness, patience and self-restraint, to show forbearance toward one another and forgive one another and above all these things" to have "love, which is the bond of perfection." That is to say, these virtues, when they become such a habit with the elect that they seem, as it were, to be naturally ingrained in them, what else are they than the pictures of the Lord's house done in relief as if they were coming out of the wall, because they no longer learn the words and works of truth extrinsically from others but have them deeply rooted within themselves. Holding them in constant readiness, they can bring forth from their inmost hearts what ought to be done and taught.
1 Kings 6:30 — Of the Temple of Solomon 1.14.3
Inside and outside mean in the oracle and in the temple itself. Now we have said above that the evenness of the floor denoted the humble harmony of the holy brotherhood where, though there are Jews and Gentiles, barbarians and Scythians, freeborn and slaves, highborn and lowborn, they all boast of being brothers in Christ, all boast of having the same Father who is in heaven, for no one may doubt the perfectly harmonious humility of the heavenly citizens. The reason why Solomon overlaid the floor of the house with gold inside and outside is that our king of peace has filled the angels and the souls of the righteous in heaven perfectly and fully with the gift of love and has set apart the citizens of the same heavenly homeland who are in pilgrimage in this world from the baseness of the rest of mortals by the hallmark of love, saying, "By this shall all know that you are my disciples, if you have love one for another."
1 Kings 6:31 — Of the Temple of Solomon 1.15
As regards the first part of his statement, namely, "he made little doors of olive wood," he seems to have wanted to explain this more clearly when he added "and two doors of olive wood." For there was one entrance to the oracle. But this entrance was closed by two doors and was opened again when they were unlocked, just as the temple and the portico before the temple no longer had an entrance. They give rise to a certain mystery because [since there is] "one Lord, one faith, one baptism, one God," we must hope for one entrance into the present church after baptism and one entrance into the heavenly kingdom through works of faith.
1 Kings 6:32 — Of the Temple of Solomon 1.16.1
Now all these items, that is, cherubim and palm trees and carvings in the adornment of the temple walls, have been set forth and explained above according to our ability. There is no need to go to the trouble of adding anything further. For the works of virtue that the church performs throughout the world in its holy and perfect members should be pursued with all diligence by those especially to whom the care of the faithful has been committed and the keys of the kingdom of heaven granted, so that to the extent that they rank higher than the rest, they should also excel them in merit of good actions. For they have the image of the cherubim engraved on them when they imitate, both in thought and action, the life of angels on earth insofar as mortals can. They resemble palm trees when they keep their minds ever steadfastly intent on the gifts of their heavenly reward. For it is with the palm that the hand of a victor is adorned. They have carvings in bold relief when they show to all who observe them the clearest proofs of good works, proofs that no one can misconstrue. And all these works are covered with sheets of gold when, as has often been said and must always be said, the brightness of love outshines the rest of the flowers of virtue, especially in the eminent members of the church.
1 Kings 6:33-34 — Of the Temple of Solomon 1.16.4
Just as the entrance to the inner sanctuary by which one reached the ark of the Lord and the cherubim signifies the entrance to the kingdom of heaven whereby we hope and desire to be introduced to the vision of our Creator and the heavenly citizens, so the entrance into the temple shows in type the beginnings of our life oriented on God when we enter the church of this present time. The latter entrance denotes our entry into the faith, the former our entry into vision. Hence the posts of this entrance were foursquare because of the four books of the holy gospel by whose teaching we are instructed in the true faith, or because of the four cardinal virtues of prudence, fortitude, temperance and justice, on whose most firm foundation, as it were, every edifice of good actions rests; prudence, by which we learn what we ought to do and how we ought to live; fortitude, through which we carry out what we have learned must be done; and the prophet briefly sums up these virtues in one verse, saying, "The Lord is my light and my salvation"; light, that is, to teach us the things we ought to do, salvation to strengthen us to do them; temperance by which we have discretion so as not to find ourselves giving more or less than the right amount of attention to prudence or fortitude; and since anyone who exercises prudence, fortitude and temperance will be proved beyond dispute to be just, the fourth virtue that follows after prudence, fortitude and temperance is justice.
1 Kings 6:35 — Of the Temple of Solomon 1.16.8
[These symbols] have already been expounded above, because the same representations or carvings were wrought on the walls of the house and on the inner doors, and the meaning of the figures is obviously that the first door of the temple actually received the same representations and carvings and the same cherubim as the inner parts. The reason for this is that the same mysteries of faith, hope and charity, which the sublime and the perfect each grasp in a sublime manner and that all the elect in heaven fully understand in the divine vision, are handed on also in the instruction of the unlettered for each one to learn and confess, in as much as those who have been initiated into the mysteries sometimes also succeed in understanding what they have devoutly believed.
1 Kings 6:36 — Of the Temple of Solomon 2.17.8
Hence it is aptly noted that the priests' court was constructed of three courses of polished stones and one course of cedar beams. For the three courses of polished stones are faith, hope and charity, and the expression "of polished stones" is appropriate because each one needs a certain amount of intelligence to discern how he ought to believe and what he ought to hope for as well as love. But the one course of cedar beams is good works performed without being vitiated by outward show, since, if this condition is lacking, faith, hope and charity cannot be genuine. For it has often been said that on account of their pleasant fragrance and naturally incorruptible quality, cedar beams symbolize the enduring character and good repute of works of piety. All the elect who aim at pleasing God by faith, hope, love and action get as far as this court. Beyond it climb the perfect by the exalted grace of their merits since they reach such a peak of virtue that they can say to their hearers, "Be imitators of us as we also are of Christ," and boast and say, "Do you not know that we shall judge the angels? How much more the things of this world?"
1 Kings 6:37-38 — Of the Temple of Solomon 2.18.1-2
The allegorical meaning of the fact that the house of the Lord was built in seven years is plain, because, of course, the holy church is being built of the souls of the elect for the entire duration of this world, which is also completed in a period of six days, and it too brings its growth to an end with the end of the world. Or, at all events, it is built in seven years on account of the import of the grace of the Spirit through which the church alone gets the authority to be the church. For Isaiah enumerates the seven gifts of the Holy Spirit without which no one can either become a believer or keep the faith or by the merit of faith attain the crown. On the other hand, the fact that it was in the eighth year and in the eighth month of that year that the house was completed in all its parts and all its specifications has to do with the world to come and the day of judgment when the holy church will already have reached such a degree of perfection that it will not be possible to find anything to add to it. For it will then have what that dutiful devotee suppliantly asked of the Lord, saying, "Lord, show us the Father, and it is enough for us." For it is well known that the day of judgment is often represented typologically in the Scriptures by the number eight from the fact that it follows this world, which lasts for seven days. This is also why the prophet gave the title "For the eighth" to the psalm he used to sing through fear of this severe judge, beginning with the words "Lord, rebuke me not in your indignation, nor chastise me in your wrath," and so forth.But there arises the rather important question as to how the house of the Lord is said to have been completed in all its parts in the eighth month and in all its specifications, whereas in what follows one reads that its dedication was completed in the seventh month. On the other hand, it is not credible that Solomon, though he built the temple in seven years and completed it in the eighth month of the eighth year, nevertheless deferred the dedication of the completed building until the seventh month of the ninth year. Hence it seems more likely that the house was built in seven years and seven months so that the solemn ceremony of dedication might be celebrated in the same seventh month, and, as the Chronicles relate, on the twenty-third day of that month Solomon sent the people away to their tents, and thus after one week when the eighth month had come around, the house of the Lord was found to be complete and already finished, that is to say, both in all its parts and in its actual dedication. Unless perhaps one should think that after the dedication of the temple some extra features were added for its services up to the beginning of the eighth month, the king speeding up the work so that the temple would be dedicated in the seventh month, … and that in this way the two things might turn out to be true, namely, both that the temple had been completed in the eighth month in all its parts and specifications and that it had been dedicated in the seventh month.
1 Kings 7:13-14 — Of the Temple of Solomon 2.18.3
And this was done on account of the mystery. For the Tyrian craftsman whom Solomon employed to help in his work stands for the ministers of the word chosen from the Gentiles. The allusion to this man as a craftsman is a beautiful touch because he was the son of a widow of Israel, a person who is sometimes wont to be taken as prefiguring the church of the present day from whom her husband, namely, Christ, after having tasted death, rose and ascended into heaven, leaving her meanwhile to sojourn on the earth. However, there is no need to labor the explanation of how the sons of this widow are preachers since all the elect individually profess themselves children of the church. Also since in regard to these preachers of the New Testament a special promise is made in the words of the prophet: "Instead of your fathers, sons are born to you; you shall make them princes over all the earth." Now Hiram did all Solomon's work, that is to say, because the holy teachers, while they devote themselves faithfully to the ministry of the word, do indeed do the work of God, since by speaking outwardly they open the way of truth to those whom he himself has predestined to eternal life by enlightening them inwardly. "I," he says, "planted, Apollo watered; but God gave the increase." Moreover, he made the work of bronze because the energetic teacher seeks to entrust the word to those who … desire to receive it with reverence and keep it to the end, and who also by preaching to others do their utmost to spread more widely whatever right doctrine they have learned themselves; for it is common knowledge that bronze is a metal which is very durable and produces all kinds of sounds.
1 Kings 7:15 — Homilies on the Gospels 2.25
Hence it is good that we are told that two bronze pillars of excellent and marvelous work were set up in this porch and that capitals worked to resemble lilies were placed on top of them. The pillars stood in front of the door of the temple because illustrious teachers, concerning whom the apostle says, "James and Cephas and John, who were reputed to be pillars," precede the coming of our Redeemer, to bear testimony to the coming of the one who said, "I am the door; if anyone enters through me, he will be saved." One of these [pillars] stood at the right of the door and the other at the left, because they foretold to the people of Israel, then fervent with divine faith and charity, the future incarnation of their Redeemer; and they proclaimed to the Gentiles, still as it were facing north, numb with the cold of unbelief, that this [door] was to be opened to make way for the entry of the Redeemer. That the capitals of the pillars were made by a workman to resemble lilies signifies that the entire import of the preaching [of James, Cephas and John] resounded with the clarity of everlasting happiness and promised that his glory would be seen by their hearers. He who existed as God before the ages became a human being at the end of the ages, so that like the flower of the lily he might have a golden color within and be white on the outside. For what is the significance of the glow of gold surrounded by whiteness except the brilliance of divinity in a human being? He first revealed this human being as brilliant because of his virtues, and after his death he clothed him in the snowy white splendor of incorruptibility.
1 Kings 7:16 — Of the Temple of Solomon 2.18.8
The tops of the pillars, that is, their highest part, are the hearts of faithful teachers whose God-centered thoughts guide all their actions and words as the head guides the members of the body. On the other hand, the two capitals that were placed on these pillar tops are the two Testaments, which holy teachers are totally bound both in mind and body to meditate and observe. It is appropriate, then, that both capitals were five cubits high because the Scripture of the Mosaic law comprises five books, and furthermore the entire collection of Old Testament writings embraces the five ages of the world. But the New Testament does not proclaim to us something different from what Moses and the prophets had said should be proclaimed: "If you believed Moses you would believe me, for he wrote of me." For Moses wrote much about the Lord not only in figure but also quite plainly as when he relates what had been promised to Abraham in the Lord's words: "In your seed shall the families of the earth bless themselves," and when in his own words he says to the Israelites, "The Lord will raise up for you among your brothers a prophet like me; him you shall hear according to all things whatsoever he shall speak to you." Of this prophecy the voice of the Father from heaven reminded the disciples when, as the Lord appeared to them in glory between Moses himself and Elijah on the holy mountain, it rang out, saying, "This is my beloved Son in whom I am well pleased; listen to him." Therefore, with the admirable harmony of divine activity, the grace of the New Testament was hidden under the veil of the Old at first, but now the mysteries of the Old Testament are revealed by the light of the New, as if the reason why the capital of each of the two pillars was five cubits high was that it is manifest that the grace of the perfection of the gospel too is innate in the Old Testament whose mysteries are noted beforehand in the five books of the Law or are all comprised more fully in the five ages of the world; and so it happens that each eminent preacher, whether destined to be sent to the Jews or to the Gentiles, fortified with the harmonious testimony of the word of God, keeps the sure and correct rule of faith and conduct free from error, and in the course of his teaching he knows how to draw forth "out of his treasure house new things and old." Not only do the Testaments harmonize with each other in their account of the divine mysteries, but also all the elect who are written about in the books of these Testaments are endowed with the one faith and are bound to each other by the same charity.
1 Kings 7:17 — Of the Temple of Solomon 2.18.10
For the number seven is conventionally used to denote the grace of the Holy Spirit, as attested in the Apocalypse by John, who, after saying that he had seen "the lamb with seven horns and seven eyes," went on to add, by way of explanation, "which are the seven spirits of God sent into the whole world." This the prophet Isaiah more clearly explains when, speaking of the Lord who was to be born in the flesh, he says, "And the spirit of the Lord shall rest on him, the spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of godliness. And he shall be filled with the spirit of the fear of the Lord." The reason why there were seven rows of net in both capitals is that it was through the grace of one and the same septiform Spirit that the Fathers of both Testaments received the privilege of election.
1 Kings 7:18 — Of the Temple of Solomon 2.18.11
True, there were two rows of networks right around the capital, but both rows were repeated seven times over until the capital was encircled and the row rejoined itself after going full circle. Nor is the figure of the mystery obscured by the fact that there are two rows of network since it is well known that the virtue of love consists of two distinct aspects, namely, when we are bidden to love God with our whole heart, our whole mind and our whole strength and our neighbor as ourselves. But both of those rows have seven rows of nets because without the grace of the Holy Spirit neither God nor the neighbor can be loved. For the statement "because the love of God has been poured into our hearts through the Holy Spirit who has been given to us" remains true. But where the love of God is, there, assuredly, the love of the neighbor also is poured into the hearts of the faithful because, of course, the one cannot be had without the other. Furthermore, these networks were made to cover the capitals, that is, to encircle them completely, because, rightly understood, every page of holy Scripture echoes throughout with the sound of the grace of love and peace. For the capitals are indeed the volumes of the divine Word, the networks are the bonds of mutual love, and the capitals are covered with networks when the sacred words, if I may say so, are shown on all sides to be clothed with the gift of love. For even in the things that we do not understand in the Scriptures, love is abundantly in evidence.
1 Kings 7:19 — Of the Temple of Solomon 2.18.13
What else can the lilies mean but the glory of the heavenly homeland and the beauty of immortality fragrant with the flowers of paradise? What else can the four cubits mean but the word of the gospel, which promises us entry into eternal happiness and shows us the road by which we may reach it? Therefore, when holy teachers show us the promised threshold of the heavenly kingdom in the four books of the holy gospel, it is as if the tops of the pillars display the lily work of four cubits that is on them. Taking this text literally, it should be noted that when the lily work on the capitals is recorded as having been of four cubits and the words "in height" or "in width" are not added, it is, of course, left to the reader's judgment whether this ought to be understood as referring to height or to width. It is agreed beyond the slightest doubt that a pillar that a rope of twelve cubits spanned would be four cubits thick. For the circumference of every circle is three times the length of its diameter. Finally because the bronze sea was ten cubits in diameter, as we read in what follows, it was thirty cubits in circumference. But because the lily work is said to have been four cubits, whether this means in width or height, at all events, the meaning of the figure is clear, because it is only through the gospel that the voice most ardently longed for has sounded: "Do penance, for the kingdom of heaven is at hand."
1 Kings 7:20 — Of the Temple of Solomon 2.18.15
We have said that the pomegranates were a type of either the whole church or of each individual believer, but the number one hundred that was originally applied to the right hand was sometimes apt to be used as a figure of eternal beatitude. There were twice this number of pomegranates around the second capital to suggest mystically that the people of both Testaments who were to be unified in Christ were to be brought in to receive the crown of eternal life. In keeping with this figure are the words written about the apostles fishing after the Lord's resurrection when they saw him standing on the shore: "For they were not far from the land, but, as it were, two hundred cubits, dragging the net with the fish." For the disciples indeed drag the net full of large fish for two hundred cubits to the Lord who is already on the shore showing the effects of his resurrection when holy preachers entrust the word of faith to both Jews and Gentiles and drag the elect of both peoples from the waves of this present world and lead them to the glory of the peace and immortality to come. The circumference, therefore, of the second capital has two rows of pomegranates when the sublimity of the heavenly kingdom assembles the elect of both peoples in one citadel of peace.
1 Kings 7:23 — Of the Temple of Solomon 2.19.1-3
"He also made a molten sea of ten cubits from brim to brim, completely round." This molten sea was made as a figure of the laver of salvation in which we are cleansed for the remission of our sins. For priests were washed in it, as the Chronicles assure us; but it is agreed that all the elect are called priests in a typological sense in the Scriptures since they are members of the high priest Jesus Christ. And rightly has Scripture given the name of sea to this vessel, in memory, that is, of the Red Sea in which once, through the destruction of the Egyptians and the deliverance of the people of God, the form of baptism was anticipated, as the apostle explains when he says, "that our fathers were all under the cloud and all passed through the sea, and all in Moses were baptized in the cloud and in the sea." Now the sacrament of baptism both requires of us purity of life and promises us the glory of eternal life in the world to come, both of which things are denoted in this bronze sea in one sentence where it is said to be ten cubits from brim to brim. For by the Ten Commandments in the law the Lord expressed all that we must do. Likewise by the denarius he indicated the reward of good deeds when he foretold that it was to be given to those working in the vineyard. The reason why the sea was ten cubits from brim to brim was that the whole choir of the faithful from the first one baptized in the name of Jesus Christ to the last to believe and be baptized at the end of the world must enter on one and the same way of truth and hope for a common crown of righteousness from the Lord. It was completely circular in order to signify that the whole universe all the way around was to be cleansed in the laver of life from the filth of its sins.In this regard the remark is well made that "its height was five cubits," because, of course, whatever fault we have committed with the sense of sight or hearing or smell or taste or touch, all this the grace of God washes away from us through the ablution of the life-giving font. But the remission of past sins is not enough if one does not thereafter devote oneself to good works; otherwise, if the devil, after leaving a person, sees such a one to be lacking in good actions, he comes back in greater numbers and makes "the last state of that person worse than the first." Hence it is fittingly added, "And a line of thirty cubits compassed it all the way around." For by the line can fittingly be meant the discipline of the heavenly precepts with which we are restrained from the indulgence of our passions since Scripture says that "a threefold cord is not easily broken." [This is] because, of course, the observance of the commandments of God, which is established in the hearts of the elect by faith, hope and the love of an eternal reward, cannot be frustrated by any obstacle of temporal things. And the line encircles the sea when by works of piety we strive to enhance the sacrament of baptism that we have received. Now this line is aptly said to be three cubits long. For five times six make thirty. By the number six in which the Lord both made humankind when it did not exist and remade it when it had perished, our good actions are also rightly represented, and six is multiplied by five to make thirty, when we humbly subject all our bodily senses to divine things. However, there is also another sense in which we can quite appropriately take this number thirty as applying mystically to the sea. For three tens make thirty. And after the flood, from the issue of Noah's three sons, the human race filled the whole expanse of the universe; for the tribe of Shem occupied Asia, Ham's descendants occupied Africa, and the progeny of Japheth occupied Europe and the islands of the sea. And because, together with the performance of good works and the hope of heavenly rewards, the sacrament of baptism was to be administered to all the nations, it was fitting that a line of thirty cubits should encircle the sea, in whic…
1 Kings 7:24 — Of the Temple of Solomon 2.19.4
"And a carved work under its brim surrounded it, encircling the sea for ten cubits. There were two rows cast of chamfered sculptures." Since it has been said above that a line of thirty cubits encircled the sea and it is now added that this carved work under the brim went around it for ten cubits, it is obvious from both accounts that the vessel was bent backwards and spread out like a bowl, because from a circumference of thirty cubits, which it measured at the brim, it narrowed to ten cubits. The chamfered sculpture is one that represents some historical events. Hence also the chamfered sculptures surrounding the sea rightly denote examples of former times that we must judiciously ponder to see by what works the saints have pleased God from the beginning and with what obstinacy the reprobate persisted in crimes and with what wickedness they perished because of their crimes; how in the beginning of the nascent world Cain was condemned for the malice of envy and Abel crowned for the merit of his uprightness; how Lamech was cursed for his adultery and murder and Enoch brought back to paradise for the grace of his piety; how after the flood Ham was detested by his father for his lack of filial piety and the peoples of Shem and Japheth were granted a perpetual blessing for their reverential obedience; how Abraham was made the heir of the divine promise in recognition of his faith while the numerous other nations were left in their ancestral unbelief; how when the Lord came in the flesh, Judea was rejected for the offense of unbelief and the Gentiles brought back to salvation by the grace of faith, and other things of the kind in both Testaments, which, when judiciously and devoutly contemplated, are of great profit to all earnest-minded people. And that perhaps is the reason why two orders of chamfered sculptures were made in the bronze sea, namely, that those who were immersed in the font of baptism may listen carefully to the stories of both Testaments; and the reason why they were ten cubits in circumference was that they might strive to imitate whomsoever they perceived in these stories to have been committed to carrying out the heavenly commands and totally rapt in the pursuit of heavenly rewards.
1 Kings 7:26 — Of the Temple of Solomon 2.19.8
For by the brim of a cup is expressed the taste of the Lord's passion, and by the leaf of a crisped lily the glory of his resurrection is openly revealed. For that the chalice of his passion is indicated in the cup is attested by the Lord, who on approaching his passion prayed to his Father, saying, "Father, if you are willing, remove this chalice from me"; but the lily, which, in addition to the grace of a most pleasant fragrance, displayed a white color on the outside and a golden color on the inside, appositely suggests the glory of the resurrection of him who showed the disciples the immortality of his body externally and at the same time taught that there was within him a soul shining with divine light. One can also fittingly take the crisped lily as the "mediator of God and humankind" himself crowned with glory and honor on account of the suffering of his death, who prior to his passion was still, as it were, a closed lily and shone forth as an illustrious human being by reason of his signs and wonders, but after his resurrection and ascension showed himself to the citizens of the heavenly homeland a crisped lily because he showed forth in his assumed humanity the power of the divine glory that he had with the Father before the world was.
1 Kings 7:27 — Of the Temple of Solomon 2.20.3
However, that each of the bases was four cubits long and four cubits high is easy to understand. For the length refers to the patience of long endurance, the width to the expansiveness of love, the height to the hope of heavenly reward. Moreover, there are four principal virtues on which the rest of the structure of the virtues depends, namely, prudence, fortitude, temperance and justice, and the reason why the length and width of the bases was four cubits was that holy preachers, whether they endure outwardly the adversities of the world, the lengthy exile and present labors, or expand their heart in the love of their Creator and of their neighbors with inward joy, always pay attention to the virtues, that is, by prudently distinguishing between good things and evil, courageously bearing adversity, restraining their heart from its desire of pleasures and maintaining uprightness in their manner of acting. But the height of the bases is three cubits when, through the exercise of the virtues that they practice by the endurance of evils and the love of what is good, they strive with sustained resolve to attain the vision of the holy Trinity.
1 Kings 7:28-29 — Of the Temple of Solomon 2.20.5
Hence the surface of the bases was not level at any point, but whichever side one turned, it was carved with mystical figures because the minds of the saints, indeed their whole way of life, displays the charm of the virtues in everything, and not an empty or idle hour passes them by that they fail to have time for good works or words or, at all events, thoughts. They have little crowns carved on them when they yearn with untiring longing for entry into eternal life; they have ledges when, amid their longing for the life of heaven that is above, they never undo the bonds of fraternal intercourse that is at hand; they have lions between the little crowns and ledges when they so raise their minds to hope for heavenly things and so open them out to the love of their neighbor that they do not shirk the zealous exercise of stern denunciation on any sinners entrusted to their charge. In addition to lions, they have oxen when they employ even the invective of correction in a spirit of meekness, when, in the heat of rebuking, they never cease to have the cloven hoof of prudent action and word or to roll the words of divine reading around in the mouth as if ruminating on them. Finally, blessed Stephen, the one who was the pillar of excellence of the Lord's temple, seemed to show the fierce teeth and claws of a lion when he said to his persecutors, "You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit; which of the prophets did your fathers not persecute?" and so forth; but in saying this he showed how much of the compassion of bovine meekness he nurtured in his heart within, when, for these same persecutors raging to kill him, he knelt and said, "Lord, lay not this sin to their charge." But because we can have neither hope of things eternal in heaven, nor love of neighbor on earth, nor the fervor of trenchant zeal nor the gentleness of compassionate restraint, without knowledge of the holy Scriptures, it is aptly remarked that after crown and ledges, after lions and oxen, cherubim too were carved. For it is generally accepted that cherubim are a type of sacred scripture, whether because the two cherubim on the propitiatory of the ark were fashioned as a figure of the two Testaments that sing in harmony of Christ or because the name itself means "much knowledge."
1 Kings 7:30 — Of the Temple of Solomon 2.20.7
The four wheels are the four books of the Gospels, which are very aptly compared with wheels because, just as the wheel's whirling motion can travel with the greatest rapidity wherever it is steered, so with the Lord's help through the instrumentality of the apostles the word of the gospel filled all the regions of the world in a short space; as the wheel raises from the earth the chariot laid on it, and when raised carries it where the driver steers it, so the preaching of the gospel lifts up the minds of the elect from earthly cravings to heavenly desires and, having lifted them up, guides them to progress in good works or to the ministry of preaching, in whichever direction the helping grace of the Spirit wills. For since, in the text that follows, it says that "they were the kind of wheels usually designed for a chariot," and moreover, we read of the saints, "The chariot of God is attended by ten thousands; thousands of them that rejoice," why, then, is it that the wheels of the bases are compared with the wheels of chariots, unless it is that one and the same word of the gospel makes some of those whom it teaches chariots of God and others pillars of God's temple?
1 Kings 7:31-32 — Of the Temple of Solomon 2.20.9
The mouth of the laver was one cubit on account of the unity of confession and faith because we are all baptized in the confession of the Father and the Son and the Holy Spirit, as the apostle says: "One Lord, one faith, one baptism, one God and Father of all." And the mouth itself was at the top of the capital to teach that the way to the heavenly kingdom had been opened to us through baptism. But the actual laver was a cubit and a half in size, in view, no doubt, of the perfection of good works and the beginning of contemplation. For the whole cubit in the laver denotes the perfection of good works.
1 Kings 7:38 — Of the Temple of Solomon 2.20.12
The number forty conventionally typifies great perfection because, of course, four tens make forty; now there are ten precepts whereby our whole code of conduct is laid down in the divine law, but four books of the Gospels in which entry into our heavenly homeland was opened to us through the plan of the Lord's incarnation. And because all who are involved in the ministry of sacred baptism must, together with the faith and mysteries of the gospel, show the fruits of upright conduct, it is fitting that each of the lavers in which the whole burnt offerings were washed should hold forty baths.
1 Kings 7:39 — Of the Temple of Solomon 2.20.15
"And the sea he set on the right side of the temple facing the east southwards." And this was placed in the same court to the east. His words, "on the right side of the temple," he repeats when he says "southwards." For those who entered the court from the east had first to turn southwards, where the sea stood in the very corner ready for the priests to wash; then, as they proceeded inside, they were met by lavers placed on either side for washing the victims; inside these was a bronze dais five cubits long and five cubits wide and three cubits high, on which Solomon stood when dedicating the temple; then as they proceeded further they came to the altar of burnt offering facing the south side of the court, then the temple porticoes or vestibule in which were bronze pillars around the door of the temple. Therefore, the fact that he placed the sea at the right side of the temple signifies that it is through the bath of baptism we must reach the kingdom of heaven, which is properly represented by the term "right hand." For "he who believes and is baptized shall be saved." For where right as well as left hand are taken in the positive sense, they indicate either Judea and the Gentiles, as we have said above in the explanation of the bases, or the present and future life of the church, or the happy and sad things of the world, or something of the sort, but where the right hand by itself is used in the positive sense, it more frequently stands for eternal joys. But the fact that he made the sea face eastwards has virtually the same significance, namely, that the splendor of eternal glory is revealed to us through the bath of the holy font; the fact that it was at the south side of the court signifies that the faithful are apt to be kindled into a blazing fire of genuine love through the reception of the Holy Spirit, for in the Scriptures the heat of the noonday sun customarily meant the ardor of love and the light of the Holy Spirit, through whom this love is poured forth in the hearts of the elect.
1 Kings 7:45-46 — Of the Temple of Solomon 2.21.1
It is appropriate that the vessels of the Lord's house were cast in the region of the Jordan, namely, in the river in which our Lord deigned to be baptized and by his immersion in the waves of its waters changed the element for us into a bath for sins. For every baptism of the faithful in which they are consecrated to the Lord is celebrated on the model of his baptism whereby he himself sanctified the waters. It is proper that the vessels of the Lord's house should have been made in the country of the Jordan, for there is no other way for us to become vessels of election and mercy than by looking to his baptism that he underwent in that river and making sure that we too are washed in that life-giving river. However, it must be noted that he says these vessels were made not only in the country around the Jordan but also in its plains to signify the multiplication of the faithful that was to take place not only in Judea but also in the wide world of all the nations in fulfillment of the prophecy that says, "The plains and everything in them will rejoice."
1 Kings 7:48 — Of the Temple of Solomon 2.22.4
The table of gold is the sacred Scripture, rich in the light of spiritual understanding of which the psalmist says to the Lord, "You have prepared a table before me in the presence of those who afflict me." For lest our enemies who afflict us should divert us into the path of error, our Creator has prepared for us a table of knowledge to strengthen us in the true faith. For the loaves of proposition are the holy teachers whose salutary words or works, anyone who searches in the divine pages will find proposed to us as a model for living. Hence it was prescribed in Exodus that twelve of these loaves be made, that is, on account of the twelve apostles through whose ministry both the New Testament Scripture was written and the mysteries of the Old Testament revealed by the condescension of the Lord. That is to say, this number designates not only these apostles but also all who, by proclaiming the word, administer the nourishment of life to the faithful, because, of course, all follow the same norm of teaching as the apostles received from the Lord.
1 Kings 7:49 — Of the Temple of Solomon 2.24.1
For just as the tables are rightly used as a type of holy Scripture because they both minister righteousness to those hungering for the bread of the word and bear the vessels of the heavenly ministry, that is, they propose for our imitation the actions of the righteous, so also by these lampstands the words of God are symbolized, that is, because they give the light of wisdom to the erring. That is why the psalmist says, "A lamp to my feet," and so forth; that, too, is why Solomon says, "Because the commandment is a lamp, and the law a light." Moreover, the reason why five lampstands were placed on the right and five on the left is quite easy to see from our discussion of the tables. But when he said five on the right and five on the left, he added fittingly: "over against the oracle." For the oracle, where the ark was, as has often been said, stands for the way to the heavenly homeland: "where Christ is seated at the right hand of God," privy, that is, to his Father's secrets. And the temple lampstands of gold were placed opposite the oracle because the words of God always have in view the abode of the heavenly city that they may instill into our hearts the knowledge and desire of it and inflame those who take their fleshy origin from the earth to long for and to merit a place of everlasting abode in heaven.
1 Kings 7:50 — Of the Temple of Solomon 2.25.1
If the doors of the inner house of the Holy of Holies are the ministries of angels that unlock the entrance to celestial life for us when we have left the body, and [if] the doors of the house of the temple are the holy teachers and priests who throw open to us the first thresholds of the present church by teaching, baptizing and communicating to us the mysteries of the Lord's body and blood, what are the hinges of both doors? They are the minds and hearts of these angels or saints by which they cleave fixedly to the contemplation and love of their Creator so that those who never turn their gaze from the will of him whom they serve may thereby properly fulfill the ministry entrusted to them. For the gates are opened and closed at the appropriate time, but at no time do they leave their hinges, because both angels and holy people, whether they receive the faithful and the elect in this life of faith or in the other life of vision, keep their minds ever firmly rooted in love. These hinges are well said to have been made of gold for this reason, namely, either because of the merit of their own glory or because of the love they have for God.
1 Kings 7:51 — Of the Temple of Solomon 2.25.3
Silver applies to the clarity of eloquence, gold to the brilliance of wisdom and vessels generally to rational creatures; and David, Solomon's father, sanctifies the silver when God the Father strengthens speakers with the grace of the Holy Spirit to speak the word of the gospel; he sanctifies the gold when he enlightens those endowed with natural ability by filling them with his Spirit in order to contemplate the wonders in his law; he sanctifies the vessels too when, having bestowed the grace of this Spirit on all the church's children in general that they may love the gifts of eternal salvation, he inflames them with a desire for them. This silver, this gold, these consecrated vessels Solomon brings into the temple, when, after the universal judgment is over, our Lord brings into the joy of his heavenly kingdom all the elect. These are the company both of teachers and the rest of the faithful, and he lays up the various kinds of vessels, silver or gold, in the treasuries of the Lord's house when he hides in the covert of his countenance away from the bustle of human beings those who have merited to enjoy the abundance of his sweetness. It is fitting that the treasuries in which the vessels of election should be hidden are many, whereas the house of the Lord in which these treasuries are is one; for on the one hand, the church in which all the elect are contained is one, however much they may differ in merits, and on the other hand, the heavenly homeland promised to all the elect is one and not of different kinds, even though, just as "star differs from star in glory, so also is the resurrection of the dead." Both of these things the Lord, the very judge and distributor of rewards, has shown in one sentence when he says, "In my Father's house there are many mansions." The reason why Solomon made one house of the Lord but furnished it with many treasuries to accommodate the vessels of various kinds, though it was sanctified with only one blessing, was that there is one house of the Father not made with hands that will last eternally in heaven but many mansions in it to receive all who fear him.
1 Kings 8:8 — Questions on the Book of Kings #14
"And when the poles protruded, and the ends of them appeared, etc." [1 Kings 8:8] As the ark was brought into the holy of holies, it is said: And when the poles protruded, and the ends of them appeared outside the sanctuary before the oracle, they no longer appeared outside; this is written more clearly in the volume of Chronicles. The ends of the poles, he says, with which they carried the ark, since they were a little longer, appeared before the oracle. But if anyone had been slightly outside, they could not see them (II Chron. V). Where it should be noted that even if the ends of the poles appeared to those who came closer and looked more carefully before the oracle, it was not possible for the very ends of them to protrude before the oracle, because it was indeed necessary, with the oracle closed and the veil hung before the doors, for the poles themselves also to be hidden entirely within along with the ark and the cherubim. This could not happen if the poles protruding further did not allow space for the doors to be shut. The positioning of the poles which Scripture has taken care to explain so diligently is not without reason, but rather with great consideration of a sacrament. For it is evident that the outer house of the temple designates the Church journeying on earth, while the holy of holies designates the internal happiness of the heavenly homeland. Likewise, the ark brought into the holy of holies typifies the assumed humanity of Christ, brought within the veil of the heavenly kingdom; and the poles with which the same ark was carried typically denote the preachers of the word, through whom He was made known to the world. Now in the ark there was a golden urn holding manna, which in the man Christ all the fullness of divinity dwells bodily. There was Aaron's rod, which had blossomed again after being cut off, signifying that all the power of judgment belongs to Him, whose judgment in the humility of His passion seemed to be removed. There were also the tablets of the covenant, because in Him are hidden all the treasures of wisdom and knowledge. Attached to it were the carrying poles, by which it was carried, signifying the teachers who formerly labored in the word of Christ, now rejoice in the present vision of the glory of Christ. For what one of them said of himself: "I desire to depart and be with Christ" (Philippians 2), he undoubtedly left to be understood of all the companions of his work. The ends of the poles appeared outside in front of the oracle not always, but when the doors of the same oracle happened to be opened; and this not to everyone, but only to those who, approaching closer, diligently strive to behold the things inside. But the ark itself, what it was like and how it was placed, was allowed to be seen only by those who had entered the oracle, because none of the saints still in this life, even if they are highly elevated in mind, but only the citizens of that homeland fully behold the glory of their Redeemer there. The poles and the ark are also stored together in the oracle, signifying that even now the perfect elect who have gone before us into the hidden presence of God, from the turmoil of men, are also hidden. Nevertheless, the ends of the poles are sometimes seen through the open oracle by those who approach, when divine grace grants to the more perfect and to those who purify the eye of their heart with all intention, some glimpse of the joy of the citizens above; which certainly is not granted to those who have retreated a little further, because as much as they remain outwardly empty of mind, so much less do they see the internal joys.
1 Kings 8:65 — Questions on the Book of Kings #15
"Solomon held a great feast, etc." [1 Kings 8:65] It is said that Solomon held a great feast, and all Israel with him; a great multitude from the entrance of Hamath unto the brook of Egypt before the Lord; by the entrance of Hamath, it means the northern region of the promised land; by the brook or torrent of Egypt, as the Chronicles name it, it designates the southern. I think the reader will be pleased to quote some passages more extensively from the words of Saint Jerome. It is written in the book of Numbers, in which the entire promised land is divided in a brief speech by the four regions: The southern part shall begin from the wilderness of Sin, which is near Edom, and shall have its boundaries against the east at the Salt Sea, and shall circle the southern region by the ascent of Scorpions, so that they pass through Zin, and reach as far as the south to Kadesh-Barnea. From there the boundaries will proceed to the village called Adar, and extend to Azmon, and the border will go round from Azmon to the brook of Egypt and shall end at the Great Sea shore. Concerning which in the last vision of the prophet Ezekiel it is thus said: The southern boundary southward from Tamar unto the waters of Meribah (Ezek. 47), that is, of contradiction. Also Kadesh, and the brook until the Great Sea, which means the broad wilderness of Sin, which is near Edom, and in the Red Sea to circle its boundary, and by the ascent of Scorpions, and by Zin, and Kadesh-Barnea, and the courtyard or village of Adar, and from Azmon to reach up to the brook of Egypt, which flows into the sea near the city Rhinocorura. Here indeed, the boundary of the southern region begins at Thamar, which is a city in the wilderness, which Solomon built with remarkable works, and today is called Palmyra, and in the Hebrew language is called Thamar, which in our language sounds as "palm"; up to the waters of the dispute of Kadesh, which is undoubtedly in the desert. And the stream enters the Great Sea, which extends along the shores of Egypt and Palestine. It follows in the book of Numbers: But the western region will begin at the Great Sea, and will be closed by that end (Num. XXXIV): that is, from sea to sea, from the stream namely of Rhinocorure, which flows into the sea, up to the place where the city of Hemath of Syria is. Whose name Ezekiel puts in this region: And the border, he says, of the sea, the Great Sea from the boundary straight on, until you come to Hemath (Ezek. XLVII), which is now called Epiphania, with the name changed from the cruelest tyrant Antiochus; for he had the surname Epiphanes. Moreover, to the northern part, he says, the boundaries will begin from the Great Sea, reaching to the highest mountain, from which they will come to Hemath up to the borders of Sedada, and the boundaries will go up to Zephron and the village of Enan. These will be the boundaries in the northern part (Num. XXXIV). The Hebrews say that the northern region begins from the Great Sea, which extends along the shores of Palestine, Phoenicia, and Syria, which is called Coele, and Cilicia, and through Egypt extends to Libya. But what he says, reaching the boundaries up to the highest mountain, the same Hebrews consider it to mean either Mount Amanus or Taurus, which seems more likely to us. And the boundaries will go, he says, up to Zephron, which city today is called Zephyrium, a town of Cilicia. What follows, and the village of Enan, for which in Hebrew is written Haser Enan, which means the atrium of the fountain, is the boundary of Damascus. Hence Ezekiel says: And the boundary will be from the sea to the atrium of Enan, or Haser Enan, the boundary of Damascus, and from the north to the north, the northern region (Ezek. XLVII). From there, he says, they will measure the boundaries toward the eastern region from the village of Enan to Sephama, and from Sephama the boundaries will descend to Rebla opposite the fountain. From there they will reach toward the east to the sea of…
1 Kings 8:66 — Homilies on the Gospels 2.24
But we should note this too: having explained the dedication and subsequent festival, Scripture concludes, "And Solomon dismissed the people, who blessed the king and set out for their own dwellings joyfully and glad of heart for all the goodness the Lord had done for David his servant and for his people Israel." When he has brought to completion the gift of resurrection, our Lord dismisses his elect joyfully to their eternal dwelling places. Surely he does not move them further away from his presence but lets them pass into the dwelling place of the heavenly fatherland after the division at the final judgment (which, according to the saying of the apostle, we know will take place in the air), so that each may receive his promised seat in the kingdom in proportion to his deserts. What is said here, that the people set out for their own dwellings, refers to the setting-out of which our Lord speaks in the Gospel: "In my Father's house are many mansions." And it is well said that the people set out for their own dwellings while blessing the king, because this is the single supremely tranquil and joyful action of the heavenly citizens, singing hymns of thanksgiving to their Maker. Thus is it written, "Happy are they who dwell in your house; they will praise you forever." Thus the same prophet [David] has filled the final seven psalms with the sweetness of the divine praises; moreover, in the eighth psalm before the end of the psalter, he commemorates by blessing the Lord for his victory in the fight in which he killed the giant [Goliath]. In this he clearly indicates that all who triumph in their contests against the malignant enemy here below will sing the praises of their Maker and Helper there, where they will have true rest. "They blessed the king and set out for their own dwellings joyfully and glad of heart for all the goodness the Lord had done for David his servant and for his people Israel." The just do indeed go into the dwellings of the heavenly mansions joyfully because of the goodness they have received from the Lord. Although the labors of this age are burdensome and prolonged, whatever ends in eternal blessedness seems short-lived and trifling. Hence each one of us, dearly loved, must press on with his devout actions by exerting himself to the extent of his ability by encouraging, entreating and rebuking in the building up of the house of God, lest, if the heavenly King catches sight of anyone slothful now in the work [of building] his temple, he may make him an outcast from his great solemn celebration at the time of the dedication.
1 Kings 10:2 — Commentary on Acts 8:27
We read also in the book of Kings that the queen of the South came from the end of the earth to listen to the wisdom of Solomon. Actually, it was customary for that nation to be always ruled by women, whom they called Kandakes.The sending by the Ethiopian queen of the treasures of the nations to Jerusalem signifies that the church would bring gifts of the virtue and of faith to the Lord. The etymology of her name is also appropriate, for in Hebrew Candace [Kandake] means "exchanged." In the Scriptures (in the psalm "For those who will be exchanged") it is she to whom it was said, "Hear, daughter, and see, and incline your ear. Forget your people and your father's home," and so forth.
1 Kings 16:34 — Questions on the Book of Kings #16
"In his days, Hiel of Bethel built Jericho." [1 Kings 16:34] What is written about the times of Ahab's reign: 'In his days, Hiel of Bethel built Jericho. He laid its foundations with Abiram his firstborn, and set up its gates with Segub his youngest,' the sense is clear: when the stated builder of the city began to lay its foundations, his firstborn, named Abiram, died; and when, with the city built, he tried to fortify its gates, he lost his youngest son named Segub. This was foretold by Joshua, who, when dedicating the destroyed and cursed city Jericho, predicted it with an imprecation: 'Cursed before the Lord is the man who rises up and rebuilds this city Jericho. He shall lay its foundation at the cost of his firstborn, and at the cost of his youngest he shall set up its gates' (Joshua 6). That Ahiel, living for God, interpreted as Bethel which means house of God, restores the walls of Jericho that were destroyed and cursed by Joshua, is evident when one among those who have assumed the habit of religion in the Church returns to commit the crimes that the Lord Jesus forgave him on the day of his baptism, and those pomps of the devil which he himself anathema-tized, he returns to by living luxuriously; when he prefers the dogmas of heretics or the fables of pagans to the churchly truth in which he was imbued, it is as if, departing from Bethel, he resurrects the ruins of Jericho. And rightly is such a person cursed before the Lord, and loses both the first of his sons in the foundation of the wicked city and the youngest in the setting up of its gates. Because he loses the foundations of faith with which he should have begun good buildings, and the house of good action with which he should have finished. These things I have expounded in an allegorical sense, to remind you how true is the word of the apostle, who says that all these things happened to them as examples, and were written down for our instruction (1 Corinthians 10).
1 Kings 20:10 — Questions on the Book of Kings #17
"May the gods do so to me, and more also, etc." [1 Kings 20:10] What Benhadad king of Syria, besieging and beginning to assault Samaria said: 'May the gods do so to me, and more also, if the dust of Samaria will be enough to fill the hands of all the people who follow me,' has this sense: Samaria, like other cities, had earth inside near the walls, almost equal to the walls, lest the walls standing without the support of the adjacent earth, should be frequently struck down by the assaulting hand with the battering ram." From the outside, the height of the walls far exceeded the surface of the ground, especially since, as Scripture relates, the city itself had been set on the summit of a mountain. Therefore, the haughty king, threatening the besieged city, said that he had such a multitude of troops with him that even if each of his soldiers brought only one stone, or clod, or log to construct a rampart against the city, such a high rampart could rise from it that the surface of the city itself, which was within the walls, would seem equal, so that they might fight on an equal footing against the city, sending missiles or torches. The king of Israel, restraining the king of Syria's arrogance with a modest utterance, said, "Say to him: Let not him who girds on his armor boast as he who takes it off." There is a difference between a man who is girded, a man who is ungirded, and a man who is not girded. A man who is girded is one who walks about with a belt; an ungirded man is one who recently took off his belt, for example, to enter a bath, or to get into bed, or perhaps to put on another tunic; a man who is not girded is one who, having recently put on a tunic, has not yet fortified himself with the addition of a belt. Thus, one who is in a military expedition can rightly be called girded, that is, armed. One who has returned home victoriously from a battle, having laid down his arms, is rightly called ungirded, because he wields the repose of peace longed for. One who has not yet begun to fight, nor begun to prepare for the contest, is rightly called not girded. Therefore, the king of Israel said to the king of Syria, boasting that he had already captured Samaria, which he had begun to besiege, "Let not him who girds on his armor boast as he who takes it off." As if to say plainly: Do not boast as if you were already the victor of war's peril, who, still set in the field, do not yet know whom victory will favor. And indeed he spoke the truth. For soon after the battle commenced, Benadab, not triumphing over the conquered adversaries, but with his army defeated, fled home.
1 Peter 1:1 — Commentary on the Catholic Epistles
The dispersion of Pontus, Galatia, etc. All these provinces are of the Greeks in Asia. But there is also another Bithynia in Europe, from which it is said those in Asia are descended. However, the Bithynia in Asia is also called the greater Phrygia, which is separated from Galatia by the river Hiera.
1 Peter 1:2 — Commentary on the Catholic Epistles
According to the foreknowledge of God the Father, etc. These verses are connected to what was previously stated, "To the elect exiles." For they were chosen according to the foreknowledge of God the Father. Hence the apostle also says: "Those whom He foreknew He also predestined to be conformed to the image of His Son." And elsewhere: "He chose us in Him before the foundation of the world." They were elected to this end, that by the gift of the Holy Spirit they might be sanctified, cleansed from all sins, to begin to obey the Lord Jesus Christ, who had perished due to the proto-parent's disobedience, that being sprinkled with His blood they might avoid the power of Satan, just as Israel avoided the dominion of the Egyptians through the lamb's blood. He speaks of sprinkling in the manner of the old Scripture, where those things which were to be sanctified were usually sprinkled with the blood of sacrifices. Otherwise, the Lord Himself speaks clearly about this: "Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you" (John 6).
1 Peter 1:3 — Commentary on the Catholic Epistles
Blessed be God and Father of our Lord Jesus Christ. Thus he returns praises to God the Father, to show that our Savior Lord is both God and man. For when he says, "God and Father of our Lord Jesus Christ," he indeed calls Him the God of the Lord Jesus Christ, because he remembers that the Lord Christ was made man; but he calls Him the Father of our Lord, because he does not doubt that the same Lord of ours has always existed as the Son of God.
1 Peter 1:4 — Commentary on the Catholic Epistles
To an inheritance incorruptible, etc. Incorruptible, he says, because of the heavenly life, which is touched neither by age, nor disease, nor death, nor any sadness. Undefiled, because no impure person can enter into it. Unfading, because that heavenly life and conversation never come to seem worthless to the minds of the blessed, as the luxuries and delights of the present age often turn into disgust from prolonged custom and use.
1 Peter 1:4 — On the Tabernacle 1.8.35
God has revealed the doctrine of truth, enjoined the path of good work and both promised and delivered the blessing of an inheritance that is always unfading and uncorrupted.
1 Peter 1:5 — Commentary on the Catholic Epistles
You who are kept by the power of God through faith, etc. And the Lord said in the Gospel: In my Father's house are many mansions (John XIV). And again: It is not mine to give to you, but for whom it is prepared by my Father (Mark X). Therefore, seats are prepared in the kingdom of God, mansions prepared in the house of the Father, salvation prepared in heaven, only let him render himself worthy who desires to receive it. But since no one can make himself worthy solely by his own effort, nor can come to eternal salvation by his own strength, it is rightly prefaced: You who are kept by the power of God through faith. For no one can sustain themselves in good by their own free will's power, but help must be sought from Him through all things, that we may be perfected, from whom we have received the beginning of good action.
1 Peter 1:6 — Commentary on the Catholic Epistles
In which you will rejoice, etc. What he says "In which," signifies that at the last time, salvation prepared will be revealed and given to the worthy. Of which the Lord also said: Again I will see you, and your heart shall rejoice, and no one will take your joy from you (John XVI).
1 Peter 1:7 — Commentary on the Catholic Epistles
That the proof of your faith may be much more precious than gold, etc. And the book of Wisdom compares the sufferings of the saints to gold that is tested by fire, saying of the Lord: As gold in the furnace he has tried them, and received them as a burnt offering (Wis. III). Indeed, those whom He has found faithful in the furnace of tribulation, these He will take up in the joy of reward as a pleasing sacrifice to Himself. And well is the patience of the saints likened to gold, for just as among metals there is nothing more precious than gold, so this is most worthy of praise before God. Hence it is written: Precious in the sight of the Lord is the death of His saints (Psalm CXV). For as gold enclosed in the furnace is tested by fire, but when brought out it will show what brilliance it has, so the constancy of the faithful appears contemptible and foolish among the oppressions of the unfaithful; but when the time of retribution comes, after the contest of tribulations is ended, then it is shown how much glory and progress in the flames of passion their virtue has acquired. Hence it is aptly added:
1 Peter 1:8 — Commentary on the Catholic Epistles
Whom having not seen, you love, etc. And Paul says: Eye has not seen, nor ear heard, nor has it entered into the heart of man, what things God has prepared for those who love Him (I Cor. II).
1 Peter 1:8 — Homilies on the Gospels 2.12
To ask joy of this sort is not to plead only with your words for entry into the heavenly fatherland but also to strive with labor to receive it.
1 Peter 1:10 — Commentary on the Catholic Epistles
About which salvation the prophets inquired and searched, etc. They inquired and searched in secret from the Lord, or from angels, about the future grace of the Gospel, when or in what order eternal salvation would come to the world, which is found in their books. Therefore, one of them also deserved to be called "man of desires" by the angel for his great love of saving knowledge. But they prophesied by speaking openly to people and explaining what they knew in secret through internal contemplation.
1 Peter 1:11 — Commentary on the Catholic Epistles
Inquiring into what or what kind of time the Spirit of Christ in them was indicating, etc. The evangelist indicated these glories when he said: "For the Spirit had not yet been given, because Jesus had not yet been glorified" (John VII). There are, however, two glorifications of the Lord, according to the form of the assumed man: one, by which He rose from the dead; and the other, by which He ascended into heaven before the eyes of His disciples. A third remains, also in the sight of men, when He will come in His majesty and that of the Father and the holy angels to render to each according to their works.
1 Peter 1:12 — Commentary on the Catholic Epistles
To whom it was revealed that not to themselves, etc. Among the many secrets revealed to the prophets, when they diligently searched and inquired about the future salvation, it was also revealed to them that the same salvation would not be in their days, but rather in yours, who are born in the last days of the world. He says this to warn them to take care of the proffered salvation, which the prophets and earlier just ones loved so much, desiring to live in the world at the time when, immediately after departing from the world, it would be permitted to ascend to the heavenly kingdoms.
1 Peter 1:13 — Commentary on the Catholic Epistles
Wherefore girding the loins of your mind, etc. Because it is promised to you, he says, that you shall see the revelation of Jesus Christ after this life, which angels now see, the greater the grace promised to you, the more diligently you ought to strive to be worthy to receive it. He girds the loins of his mind, who also restrains it from wandering thoughts. And rightly he says: Hope for the grace which is given to you in the revelation of Jesus Christ, because he who with girded loins of mind, that is, chaste in mind and body, awaits the Lord's coming, rightfully, when He is revealed, hopes. For he who does not know how to please the Lord, rightfully, in the hope of good things, fears lest they come sooner in the flesh.
1 Peter 1:14 — Commentary on the Catholic Epistles
As children of obedience, etc. Rightly he wishes them to be children of obedience, whom he had called elect in the preface to the obedience and sprinkling of the blood of Jesus Christ.
1 Peter 1:15 — Commentary on the Catholic Epistles
But as he who has called you is holy, etc. This is similar to that in the Gospel: Be ye therefore perfect, as your Heavenly Father is perfect (Matt. 5).
1 Peter 1:17 — Commentary on the Catholic Epistles
And if you call on the Father. Saying in prayer: Our Father, who art in heaven (Matt. 6).
1 Peter 1:18 — Commentary on the Catholic Epistles
Knowing that you were not redeemed with corruptible things, with gold or silver, etc. The greater the price by which you were redeemed from the corruption of carnal life, the more you ought to fear, lest perhaps by returning to the corruption of vices you offend the spirit of your Redeemer.
1 Peter 1:23 — Commentary on the Catholic Epistles
Born not of corruptible seed, etc. Such is in the Gospel of John: To those who believed in his name, who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God (John 1). Therefore, just as the price of the Lord's passion by which we have been redeemed is incorruptible, so also is the sacrament of the holy font by which we are reborn. These are so interconnected with each other that neither can confer salvation upon us without the other. For indeed, the Lord in the time of His Incarnation redeemed us all together with His holy blood, so that also in our time, individually through the regeneration of baptism, we ought to reach the fellowship of the same regeneration. Of this regeneration, it is well said that it is not of corruptible seed, but through the word of the living and eternal God, so that it is understood hence that just as from corruptible seed is born flesh which is corrupted, so through water consecrated by the word of God, a life that does not know faith is granted to us. This indeed is aptly supported by prophetic testimony, adding:
1 Peter 1:24 — Commentary on the Catholic Epistles
Because all flesh is like grass, etc. Therefore, just as perishable flesh generates perishable flesh, so the word of the Lord, which remains forever, gives eternal life in both flesh and soul to those whom it regenerates from water. Saint Cyprian, in his book on the Dress of Virgins, thus recalls this testimony: "Isaiah's God, he says, proclaims: All flesh is grass, and all its glory is like the flower of the field. The grass withers, the flower falls, but the word of the Lord endures forever." It is not fitting for any Christian, and especially not for a virgin, to consider any fleshly glory and honor, but to seek only the word of God and embrace what is good and will endure forever. Or if there is to be any glorying in the flesh, it is clearly when one suffers in the confession of the name, when a woman is found stronger than torturing men: when she endures fires, or crosses, or iron, or beasts, so that she may be crowned. Those are the precious adornments of the flesh, those are the better ornaments of the body. However, let it not trouble the reader that in this sentence of the prophet, he used "claritas" while our translation says "gloria," for both are commonly translated from the one Greek word, which is δόξα (doxa), into Latin.
1 Peter 2:2 — Commentary on the Catholic Epistles
Desire the rational and pure milk, without guile, etc. This precept of desiring the milk of the word pertains to those who come to hear the sacred readings unwillingly and disdainfully, ignorant of that thirst and hunger of which the Lord said: Blessed are they who hunger and thirst for righteousness (Matt. V). Therefore, they arrive more slowly at the full growth of salvation, by which they could be refreshed with the solid food of the word, that is, to know the divine mysteries or to do greater good.
1 Peter 2:2 — On the Tabernacle 2.10.81
In accordance with the apostolic principle of discretion, to disciples who are still ignorant the priests supply elementary doctrine, which is the rational milk without guile. But they also provide the solid food of more sublime doctrine to those who are more nearly perfect.
1 Peter 2:3 — Commentary on the Catholic Epistles
If you have tasted, that the Lord is sweet. In this way (he says), having forgiven and amended the malice and impurity of your heart, desire the vital nourishment of Christ, if you understand how great the multitude of divine sweetness is. For he who tastes nothing of the heavenly sweetness in his soul, it is not surprising if he does not avoid being defiled by earthly enticements. However, the Psalmist rightly advises to taste how sweet the Lord is, because there are some who perceive about God, not what is sweet inwardly, but what resounds outwardly. And though they understand certain secrets by perceiving them, they cannot experience their sweetness. And though they know how things are, they are ignorant, as I said, of how they taste. And since in that same Psalm from which this verse is taken, it is premised: Come to him and be enlightened (Psalm XXXIII), blessed Peter rightly added, saying:
1 Peter 2:4 — Commentary on the Catholic Epistles
To whom coming, a living stone, etc. And he takes this testimony about the stone from the psalm, where it is written: The stone which the builders rejected, this became the head of the corner (Psalm 117). Lest anyone should think in the Jewish sense that it was sung by the prophet about a material stone, which in the construction of any earthly house would be set against human disposition by divine judgment, he thoughtfully added living: To whom coming, he says, a living stone, to signify that it was said about Christ. He was rightly called a stone, who coming in the flesh, deigned to insert himself for the edification of the holy Church, by which this might be confirmed. However, living, who could say: I am the way, the truth, and the life (John 14). Who was rejected by men, when they said: We have no king but Caesar (John 19). But chosen by God, when he himself said: But I am appointed king by him (Psalm 2), and so forth. And honored, when after the death on the cross, God exalted him and gave him a name which is above every name (Philippians 2), and so forth.
1 Peter 2:5 — Commentary on the Catholic Epistles
And you, as living stones, etc. He says they are being built upon because without our Lord Jesus Christ, specifically the living stone, no spiritual edifice can stand. For no one can lay another foundation except for Him (1 Cor. 3), by whose participation the faithful are made living stones, who through disbelief had been dead stones, meaning hard and insensible, to whom it is rightly said: I will take the stone heart from you and give you a heart of flesh (Ezek. 36). But as living stones, they are fit for the spiritual edifice, who, through the discretion of a learned teacher with superfluous actions and thoughts cut away, are squared like with the blow of an axe. And as the layers of stones in a wall are carried by one another, so too are the faithful each borne by the preceding just ones in the Church, and they themselves bear the following just ones through doctrine and tolerance until the last just one. He who, being borne by the previous ones, will not have one whom he should bear himself among the following. But He who carries the whole edifice and is not carried by anyone, is the Lord Christ, whence He is also called a precious stone founded on the foundation by the prophet. Likewise, He calls the chosen living stones, to insinuate the effort of their good intention or action, by which, with the grace of God preventing and accompanying, they must always be exercised. For dead, that is, material stones, when they are prepared or placed in the building, can neither assist in the labor of the worker nor can they, except by falling, do anything of themselves, but wherever and however the builder places them, they endure insensibly there or fall away. But the blessed Peter does not want us to imitate the hardness and insensibility of such stones, but to be built upon the foundation of Christ as living stones, so that, with grace aiding us, we may cooperate by living soberly, justly, and piously, according to the example of him who said: And his grace which was bestowed upon me was not in vain, but I labored more abundantly than they all (1 Cor. 15). For he was a living stone in the edification of the holy Church who, lest he should seem to have received the grace of God in vain, strove to labor diligently. And lest he should seem to have attributed any part of this labor to himself, he vigilantly added: Yet not I, but the grace of God which was with me (ibid.). Therefore, anyone who is built into His house by Christ, as a living stone, who, by the gift and help of the same, diligently strives to persevere in good works. But whoever, having been incorporated into the holy Church by the grace of regeneration, does not strive to do anything more for his salvation, is, like a dead stone, utterly unworthy of celestial edification, and thus is to be rejected in divine judgment, and another who is worthy is to be placed in his stead, according to the command of Leviticus, where the stones of a leprous house are inspected by the priest and, if found incapable of purification, are to be counted among the unclean and are ordered to be removed from the order of clean stones. Be built into, he says, spiritual houses. He says those houses must be made into spiritual ones since there is one house of Christ made from all the elect angels and men, just as when there is one Catholic Church spread throughout the world, it is frequently called churches in the plural because of the various congregations of the faithful, distinct by various tribes, languages, and peoples. Hence, he says: I, Jesus, have sent my angel to testify to you in the churches. Nor should it be overlooked that some codices have in the singular, Be built into, spiritual house; others: Be built up into a spiritual house. In which, indeed, the unity of the entire holy Church is more openly commended. But when he had said: Be built into spiritual houses, or spiritual house, he added:
1 Peter 2:5 — Homilies on the Gospels 2.24
The temple which Christ built is the universal church, which he gathers into the one structure of his faith and love from all the believers throughout the world, as it were from living stones.
1 Peter 2:6 — Commentary on the Catholic Epistles
For this reason, Scripture says: Behold, I lay in Zion a stone, etc. He cites this testimony from Isaiah to confirm what he had previously stated: To whom coming as to a living stone, establishing and affirming that the Lord Savior is called a stone by the prophets because of his firmness. And he added:
1 Peter 2:7 — Commentary on the Catholic Epistles
Therefore, to you who believe belongs honor. Certainly this honor, that you may not be put to shame by him at his coming, but as he said: If anyone serves me, my Father will honor him (John 12).
1 Peter 2:8 — Commentary on the Catholic Epistles
And a stone of stumbling, and a rock of offense. Hence Paul also says: But we preach Christ crucified, to the Jews indeed a stumbling block, and to the Gentiles foolishness (1 Cor. 1).
1 Peter 2:9 — Commentary on the Catholic Epistles
But you are a chosen race, a royal priesthood, etc. This testimony of praise was once given to the ancient people of God through Moses, which the apostle Peter now rightly gives to the Gentiles because they have believed in Christ, who as the cornerstone has united the Gentiles in that salvation which Israel had in him. He calls them a chosen race because of their faith, to distinguish them from those who, by rejecting the living stone, have themselves become reprobates. And a royal priesthood, because they are united to His body, who is the supreme king and true priest, granting His kingdom to His followers as a king, and as a pontiff cleansing their sins by the sacrifice of His own blood. He names them a royal priesthood, so that they may remember both to hope for an eternal kingdom and to always offer sacrifices of spotless conduct to God. They are also called a holy nation and a people for his possession, in accordance with what the apostle Paul, expounding the sentiment of the prophet, says: But my just one shall live by faith; and if he draws back, my soul shall have no pleasure in him; but we are not of those who draw back unto perdition, but of those who believe to the saving of the soul (Hebrews 10). And in the Acts of the Apostles: The Holy Spirit has made you overseers to shepherd the church of God, which he obtained with his own blood (Acts 20). Therefore, we have been made a people for his possession by the blood of our Redeemer, which was formerly the people of Israel redeemed by the blood of the lamb from Egypt. Hence also, in the following verse, reminding mystically of the old history, he teaches the new people of God to fulfill it spiritually, saying:
1 Peter 2:10 — Commentary on the Catholic Epistles
Who were once not a people of God, but now are a people of God, etc. He explicitly indicates through these verses that he wrote this Epistle to those who had come to faith from among the Gentiles, who were once alienated from the conversation of the people of God, but now by the grace of faith are united to His people, and have obtained the mercy which they did not know to hope for (Ephes. II). He takes them from the prophet Hosea, who, foretelling the vocation of the Gentiles, says: "I will call those who were not My people, My people, and her who had not received mercy, one who has received mercy. And it shall be, in the place where it was said to them, 'You are not My people,' there they will be called children of the living God" (Hosea I, II).
1 Peter 2:11 — Commentary on the Catholic Epistles
Dearest ones, I beseech you as sojourners and travelers, etc. Thus far, blessed Peter has generally instructed the Church, explaining both the benefits by which divine mercy has called us to salvation and the gifts by which, at times the Jews, but now also us, have been deemed worthy of honor. Hence, he earnestly exhorts the diverse persons of the faithful, lest by living carnally, they render themselves unworthy of such great grace of the Holy Spirit. Lest those who are distinguished by the royal and priestly title, subjugated by the malice of vices, degenerate from the glory of the nobility once promised to them. Therefore, first, he addresses servants and free persons, then women and men specifically, and after the general exhortation, he also shows how the elders and young people should conduct themselves. He suitably teaches the free persons to abstain from carnal desires, because the freedom of a more relaxed life tends to endure greater dangers of titillating temptations, which wage war against the soul. For while the flesh, dulled by concupiscence, is being delicately subdued, indeed, the army of vices is being more firmly armed against the soul. He appropriately calls them sojourners and travelers, so that the less they subject their soul to earthly things, the more they remember they have a home in the heavens. For this is what customarily distinguishes the elect from the reprobates in this life; that the elect, now travelers and exiles, expect their homeland in the future, and thus enjoy the fleeting pleasures of the present less, as they hope to receive joys without end in the future and to reign eternally with Christ. But indeed the reprobates have their homeland here, whose soil they know how to long for with the desires of life, and therefore they will be relegated to eternal exile after this life, where, deprived of all pleasures, they will suffer adversities in torment alone.
1 Peter 2:12 — Commentary on the Catholic Epistles
So that in what they detract from you, etc. It frequently happened that the pagans who disparaged the faith of the Christians, because they had abandoned their gods, later, considering their chaste conduct and unbeaten heart in Christ, would stop maligning them, and rather begin to glorify and praise God, who was proven to be good and just by the goodness and justice of His worshippers. He says, "Let them glorify God on the day of visitation," that is, in the time of retribution, let the unbelievers now already recognize how great a glory through God is to be given to you, when they see that you constantly follow Him amid opposing dangers.
1 Peter 2:13 — Commentary on the Catholic Epistles
Be subject therefore to every human creature for God's sake. He says, to every human creature, to all human dignity, to every person, to every authority, to which divine disposition wished us to be subjected. For this is what he says: For God's sake, because there is no power but from God. And he who resists authority, resists the ordinance of God (Rom. XIII). Which creature he subsequently explains, adding:
1 Peter 2:14 — Commentary on the Catholic Epistles
For the punishment of evildoers, and for the praise of those who do good. Not that all kings or leaders indeed know how either to punish evildoers or to praise those who do good, but he narrates simply what the action of a good judge ought to be, that is, to restrain evildoers and reward those who act well. And even if a judge acts unjustly by condemning the good, nonetheless it pertains to the praise of those who endure his wickedness patiently, and resist his foolishness patiently. "Do you want," he says, "not to fear the power? Do good, and you will have praise from it" (Ibid.). He does not say "from that," but "from it," because even if human power does not praise, indeed if it even persecutes, if it kills with the sword like Paul, if it crucifies like Peter, you will have praise from it, since from the fact that it wrongs you, just and innocent, the patience of your virtue earns a crown of praise. For the following words teach that blessed Peter aimed at this sentiment, where it is said:
1 Peter 2:15 — Commentary on the Catholic Epistles
"Because this is the will of God, that by doing good, etc." This is therefore the praise of the good, to which he says leaders sent by the king, while using the ignorance of unwise leaders, the good act well to their own perpetual praise.
1 Peter 2:16 — Commentary on the Catholic Epistles
As free people, and not as those who have freedom as a veil for malice. Truly free people do good, who, the greater the freedom they enjoy among men, the more strictly, or rather more freely, they are subjected to divine servitude. But those also act as truly free who, in the example of the patriarch Joseph, although they are oppressed by human servitude, are compelled by no art to be slaves of vices. But indeed, they turn their freedom into a veil for malice, who, the less they are restrained by the yoke of human servitude, are the more widely enslaved by the dominion of sins; and when they serve their vices with impunity, they call it freedom, covering their guilt with this name. However, it can be understood generally according to that statement of the Apostle Paul: "You were called to freedom, brethren; only do not use your freedom as an opportunity for the flesh" (Gal. V). For we are rightly called free, who through baptism are freed from the bonds of sins; who, redeemed from demonic servitude, because made sons of God, have not received a greater faculty or license of sinning by such a gift of freedom; rather, if we sin, we immediately, having lost freedom, become slaves of sin. And whoever thinks that he is freed by the Lord for this reason, that he may sin more licentiously, such a person changes his freedom into a veil for malice. But blessed Peter wishes us to be free from the servitude of faults, so that we may be able to remain good and faithful servants of our Creator; whence he subsequently adds:
1 Peter 2:18 — Commentary on the Catholic Epistles
Servants, be subject to your masters with all fear, not only to the good and gentle but also to the crooked, etc. He calls the crooked undisciplined, using a term derived from Greek speech. For in Greek, schola is called the place where young men usually devote themselves to literary studies and to listening to teachers; thus, schola is interpreted as leisure. Finally, in the psalm where we sing, "Be still, and know that I am God" (Psalm 46), for that which we say "be still," the Greek has σχολάζετε. The learned in Greek are called scholars, and the unlearned and rustic are called uncultured. But he wishes the subjects to obey both, explaining more clearly how he commanded us to be subject to every human creature. Another translation has "difficult" for "crooked." And the holy bishop Fulgentius in his treatises puts it this way: "Serving with fear not only the good and gentle but also the harsher."
1 Peter 2:20 — Commentary on the Catholic Epistles
But if you suffer for doing good, etc. Note carefully how greatly he glorifies the condition of servants, whom he declares to be imitators of the Lord's passion by doing good and, without fault, receiving punishment from cruel and wicked masters. Indeed, you hear that he suffered for us, and rejoice that he died for you; consider what follows:
1 Peter 2:21 — Commentary on the Catholic Epistles
Leaving you an example that you should follow in his steps. An example of tribulations, not of delights, of insults, scourges, pains, reproaches, thorns, the cross, wounds, death. In the psalm it is written: "Because of the words of your lips I have kept hard ways" (Psalm 17). Because of which words of God's lips, if not those by which he promises eternal life?
1 Peter 2:24 — Commentary on the Catholic Epistles
He himself bore our sins, etc. Whereas previously he spoke specifically to servants, now he admonishes in general that even masters be reminded of what God and the Lord endured for them. Indeed, he instructs the whole Church on what the Maker endured for its liberation. For he did not say "your sins," but also added himself: "He bore our sins in his body on the tree."
1 Peter 2:25 — Commentary on the Catholic Epistles
For you were like sheep gone astray. How is it that he calls both sheep and gone astray, when those who lead a life in error are rather called by the name of goats than sheep, unless because the Lord knows who are his, who also endures many living wrongly for a long time, who he nevertheless foresees to be saved in the number of his sheep?
1 Peter 3:3 — Commentary on the Catholic Epistles
"Whose adornment let it not be outward, etc. Because, as Cyprian says, 'Those who are dressed in silk and purple cannot put on Christ. Adorned with gold, pearls, and necklaces, they have lost the ornaments of the heart and soul. If Peter also admonishes women to be restrained and governed by religious observance according to ecclesiastical discipline, who often excuse their adornments through their husbands, how much more is it proper for a virgin to observe this, to whom no excuse for adornment is fitting, nor can the lie of fault be transferred to another, but she alone remains in the crime?'
1 Peter 3:4 — Commentary on the Catholic Epistles
But let it be the hidden person of the heart, in the incorruptibility of a quiet and meek spirit, etc. He preaches chastity and the adornment of the inner man in the incorruption of a quiet and meek spirit, saying almost: Since your outer person is corrupted, and you have ceased to have the blessedness of integrity, which is especially proper to virgins, imitate the incorruption of the spirit through strict abstinence, and what you cannot do with your body, perform with your mind. For Christ seeks these riches, and this adornment of your union. It is also remarkable and found this judgment dictated by the law of natural science, according to Pythagoras, that the true adornments of matrons are chastity, not garments.
1 Peter 3:6 — Homilies on the Gospels 1.11
Since Sarah had become a companion to Abraham of such great faith, God called her the mother of all the righteous, and when Peter was urging believing women among the Gentiles to practice the virtues of humility, chastity and modesty, he remembered our mother Sarah with due praise.
1 Peter 3:7 — Commentary on the Catholic Epistles
Husbands, likewise dwelling with them according to knowledge, etc. Likewise, he says, provoking men to imitation because he had already commanded wives above, saying: Let husbands consider your chaste conduct in the fear of God. But according to knowledge, that they may know what God desires, and give honor to the feminine vessel. If we abstain from intercourse, we give honor. If we do not abstain, it is clear that intercourse is contrary to honor."
1 Peter 3:8 — Commentary on the Catholic Epistles
But all of you in faith be of one mind, sympathetic. As above he taught with appropriate discretion the various persons, conditions, and sexes, now he admonishes all in common in the cause of the Lord's faith, to have one heart and one soul.
1 Peter 3:9 — Commentary on the Catholic Epistles
Because to this you were called, that you might inherit a blessing. Namely, with the Judge saying: Come, blessed of my Father, inherit the kingdom (Matthew 25). The blessing of inheritance can also be understood as that by which the Church is perpetually blessed in future life. Hence, now rejoicing in the hope of future things, it says: I will exalt you, my God the King, and I will bless your name forever and ever (Psalm 144). Therefore, what anyone wishes to find in the future, he should strive to meditate on and perform in the present, and bless both his Creator and neighbor with sincere voice, making himself worthy of both divine and fraternal blessing.
1 Peter 3:12 — Commentary on the Catholic Epistles
Because the eyes of the Lord are on the righteous, etc. Since blessed Peter forbade us to return evil for evil, rather ordered us to bless those who curse, he strengthens with prophetic testimony that both good and bad are always seen by the heavenly inspection, so that we may remember that both our patience by which we tolerate the wicked and our benevolence by which we wish good for our persecutors will be rewarded with an eternal reward, and that our persecutors, if they do not repent, shall rightly be punished, but if they do repent, we too will receive a crown of righteous rejoicing for their salvation which we implored from the Lord.
1 Peter 3:13 — Commentary on the Catholic Epistles
And who is there to harm you, etc. He speaks of those things that happen to us from adversaries through insulting words, through the loss of temporal goods, through bodily tortures. For all these and similar things, when inflicted upon the faithful, can in no way harm those who are zealous for good, especially according to knowledge, but rather bring the reward of patience to those who endure equanimously. On the contrary, they greatly harm those who inflict punishment by accumulating eternal punishment for themselves. But if anyone succumbs to such adversities and falls, it is not the one who inflicted the evil that harmed him, but he himself, who refused to bear it patiently. For the house which the wise man built did not fall because it did not endure the violence of tempests, but because it was founded upon a rock. And again, the house which the foolish man built foolishly did not fall because it was struck by tempests, but because it was placed upon sand. For both were equally tested by adversity striking them, but the firmness of the foundation gave the crown of perseverance to one, while the foolishness of the fragile structure overthrew the other. For no mishap, whether brought by the devil, by a wicked human, or by the general turmoil of passing things, can harm the perfect emulator of good. However, it is clear that many zealous for good have been harmed by others when they are ill-instructed in the knowledge of the truth which they love. For how many desiring to believe rightly in God and to live correctly in the Church have been unknowingly led astray by the madness of Arius, by the malice of Sabellius, or other heretics? Read the book of John Chrysostom, which he wrote about this: No one can be harmed by another unless by himself.
1 Peter 3:14 — Commentary on the Catholic Epistles
But even if you suffer anything for righteousness' sake, you will be blessed. He says, not only does the one who inflicts evil upon those doing good not harm you at all, but also when the enemy persecutes you for the good deeds which he abhors, he provides you with a greater cause of blessedness as he exercises the strength of your patience, according to that saying of the gospel: Blessed are those who suffer persecution for righteousness' sake.
1 Peter 3:15 — Commentary on the Catholic Epistles
Sanctify the Lord Christ in your hearts. What does it mean to sanctify the Lord in our hearts, if not to contemplate His holiness, which is of incomprehensible glory, with the innermost affection of the heart? How much strength He is able to give to those hoping in Him to overcome, whose inestimable holiness shines forth.
1 Peter 3:16 — Commentary on the Catholic Epistles
With gentleness and respect, maintaining a good conscience. In the very knowledge of doctrine, he advises observing the quality of teaching, so that humility, which is the teacher and mother of all virtues, may be spoken and shown through seeing.
1 Peter 3:17 — Commentary on the Catholic Epistles
For it is better, if it is God's will, to suffer for doing good than for doing evil. This statement elegantly refutes the foolishness of those who, when they are accused by their brothers for faults or even restrained by punishments, endure it completely patiently; but when they suffer insults, losses of property, or any adversities from others without fault, they immediately burst into anger, and those who previously seemed innocent, through impatience and murmuring, render themselves guilty. So that the difference in the scourging appears vastly different in unequal merits, let us see that Tobias, Saul, and Elymas were struck by the same affliction of blindness. But Tobias was struck in order that the virtue of his patience might shine more widely as an example to all; Saul so that he might be transformed from Saul the persecutor into Paul the apostle; and Elymas so that, suffering the fitting punishment for his treachery, he would cease to lead astray those who were about to believe. And if I were given a choice, I would rather, with such a Father, be subjected to just scourging, divine or human, than be dragged to the pursuit of justice by the force of unjust blows. Again, I would rather be pulled back from faults by a scourge than be subjected to eternal punishment for the insurmountable weight of sins.
1 Peter 3:18 — Commentary on the Catholic Epistles
Because Christ also once died for our sins, etc. Therefore, the righteous one who suffers imitates Christ; the one corrected by scourging imitates the thief who recognized Christ on the cross and entered paradise with Christ from the cross; the one who does not desist from faults even amid scourging imitates the left-hand thief, who ascended the cross for his sins and after the cross fell into Tartarus. But he recalls that Christ died once, so that it might also remind us that an eternal reward is given for our temporary sufferings.
1 Peter 3:19 — Commentary on the Catholic Epistles
In which he also preached to those who were confined in the flesh, etc. He who, coming in the flesh in our times, proclaimed the way of life to the world, also came in spirit before the flood to those who were then unbelieving and living carnally, and preached to them. For he was in Noah and the other saints of that time through the Holy Spirit, and through their good conduct preached to the wicked people of that age, so that they might turn to better ways. For he calls those confined in the flesh, those heavily burdened by carnal desires. Hence, Scripture says of them: "For all flesh had corrupted its way" (Gen. VI). And what he says, "in which," refers to what he had stated previously, that he might present us to God. For even then if anyone had wished to believe in the preaching of the Lord, which he manifested through the life of the faithful, he rejoiced to present even them to God the Father. However, those who disparaged the good as if they were evildoers were confounded by the coming flood. His saying, "in which," can be understood in both ways: in those confined in the flesh, he coming in spirit preached, so that through the same preaching, it might result in a crown of praise for the believers and confusion for those who persisted in unbelief. Some manuscripts read: "In which also he who was in prison, preached coming in spirit." This refers to the same intent of wicked and unbelieving people, who, since they had their minds darkened by darkness, are rightfully said to be confined in prison even in this life. In this prison, indeed, they are burdened by inner darkness, that is, blindness of mind and unjust works, until, being released from the flesh, they are cast into the outer darkness and the prison of eternal damnation. Of which the Lord says in the Gospel: "And the judge will hand you over to the officer, and you will be thrown into prison" (Matt. V). Although even the saints, in this life, when they long for the joy of the heavenly homeland, rightly proclaim themselves to be in prison, as the Psalmist says: "Bring my soul out of prison, to give thanks to your name" (Psalm CXLII). There is a great difference between the two prisons, for the reprobates are in the prison of sins and ignorance, but the righteous, although placed in the prison of tribulations, with hearts always expanded in the light of righteousness towards God, rejoice. This was exemplified by the apostles Paul and Silas, who, at midnight, in the terror of the deepest prison, bound and beaten, sang a hymn of praise to God with a most joyful voice. Some have interpreted this passage to mean that the consolation of which the Lord speaks to the apostles: "Many prophets and righteous people longed to see what you see and did not see it, and to hear what you hear and did not hear it" (Matt. XIII); and of which the Psalmist says: "My eyes fail, longing for your word, saying, 'When will you comfort me?'" (Psalm CXIX), that the saints resting in the underworld desired this, and that when the Lord descended to the underworld, this consolation or exhortation was preached even to those who had been in prison and unbelieving in the days of Noah. And that is what he said, but the Catholic faith holds that the Lord, descending to the underworld, only led out his faithful ones, bringing them to the heavenly kingdoms with him, not liberating those souls imprisoned due to their crimes, but daily demonstrating the life of life either through himself or through the examples or words of his faithful in this life. About whom it is well said:
1 Peter 3:20 — Commentary on the Catholic Epistles
Those who had once been unbelievers, etc. For even the patience of God was a proclamation of His, when Noah, for a hundred years, persisted in the works of the ark, demonstrating daily through the execution of this work what was to come upon the world. Hence Paul says: Do you not know that the patience of God leads you to repentance? (Rom. II). Another translation has this passage as follows: Christ died once for our sins, the just for the unjust, to bring us to God, put to death in the body but made alive in the spirit. In which spirit He also preached to those who were in prison, who once did not believe in those days, when God's patience waited in the days of Noah, etc.
1 Peter 3:21 — Commentary on the Catholic Epistles
Not the removal of the filth of the flesh, etc. For where is a good conscience, except where there is also unfeigned faith? For the apostle Paul teaches that the goal of the commandment is love from a pure heart, and a good conscience, and unfeigned faith (1 Tim. 1). Therefore, the water of the flood did not save those placed outside the ark, but killed them; without a doubt, it prefigured that every heretic, even if having the sacrament of baptism, is not uplifted by the waters but plunged into hell by them, whereas the ark is elevated to heaven. The number eight of the souls who were saved through water also signifies that the holy Church received the washing of baptism as a sacrament of the Lord's resurrection, so that just as He rose from the dead by the glory of the Father, so too we, cleansed from sins through the water of regeneration, might walk in newness of life (Rom. 6). For on the eighth day, that is, after the seventh of the Sabbath, the Lord, rising from the dead, showed us an example of future resurrection and the mystery of a new way of life, by which, placed on earth, we would lead a heavenly life. Peter also added this by explaining, saying:
1 Peter 3:22 — Commentary on the Catholic Epistles
Having gone up to heaven, etc. There is no doubt that all angels and all powers and authorities of the heavenly homeland have always been subject to the Son of God, whom they praise, tremble before, and adore as one God with the Father and the Holy Spirit without beginning. But blessed Peter necessarily considered it appropriate to note that the assumed humanity is so gloriously exalted by the resurrection that it is preferred by an incomparable summit to the dignity of all angelic power. According to which the Psalmist also said about Him to the Father: You have made Him a little lower than the angels (Psalm 8); immediately adding: You have crowned Him with glory and honor, and have set Him over the works of Your hands; You have put all things under His feet (Ibid.).
1 Peter 4:1 — Commentary on the Catholic Epistles
Because he who has suffered in the flesh has ceased from sins, etc. Whoever among the saints has subjected his body to martyrdom under the violence of persecutors, there is no doubt that, as much as possible given human nature, he has abstained from sins until the end of his life. For what could he think about perpetrating sin, what about carnal desires, what but the will of God could he entertain in his mind, who, whether affixed to a cross, surrounded by blows of stones, subdued by the bites of beasts, placed upon flames, pierced by the whips of scorpions, or afflicted by any other kind of punishment, was compelled to desire only this: that with the battle ended, he might receive the crown of life? Therefore, blessed Peter wishes us always to imitate the minds of such people, when he instructs us to arm ourselves with the same thought against the wickedness of the depraved and against the delights of vices, proposing the example of the Lord's passion, wishing it to be understood that even we, resting in the peace of the Church, if we assume the disposition of a sufferer, easily avoid the falls of all sins and submit all desires to the commands of divine will, aided by the Lord. Finally, even the Psalmist prays to the Lord, saying: "Pierce my flesh with your fear, for I am in awe of your judgments" (Psalm 118). And the Apostle: "Those who belong to Christ have crucified the flesh with its passions and desires" (Galatians 5). Therefore, whoever extinguishes carnal desires in the mind with the fear of heavenly judgments, already similar to the crucified and suffering for Christ, lives dead to sins, living only in service to God.
1 Peter 4:1 — Commentary on Acts 12.7
The apostle Peter gave this comfort to those of us who are bound by the chains of persecution.
1 Peter 4:4 — Commentary on the Catholic Epistles
In which they marvel, not running with you, etc. Because (he says) you have crucified your flesh with its passions and desires, it follows indeed that although they blaspheme you on account of their own infidelity, as separated from their company, yet in your behavior they always see works of justice and piety, which they rightfully marvel at and for which they rightly praise and revere the Christian faith.
1 Peter 4:5 — Commentary on the Catholic Epistles
Who shall give account to him who is ready to judge the living and the dead. Therefore (he says) care less, grieve less, if you are blasphemed by the reprobate while doing good, because even if you remain silent, God the judge, who is indeed just, will not remain silent or be restrained, and he will restore worthy rewards both for their blasphemy and for your patience.
1 Peter 4:6 — Commentary on the Catholic Epistles
Because of this, the gospel was preached even to the dead, etc. So great is God's care, so great his love, so great is his desire that we be mortified in the flesh but made alive in the spirit, that he commanded the word of faith to be preached even to those who are involved in greater crimes and justly named among the dead, namely, in indulgences, desires, drunkenness, revelries, drinkings, and illicit idol worship, so that these too, being judged, that is, having spurned and rejected carnal desires, may live spiritually, and together with those whom the grace of the Gospel found living innocently, may expect eternal life.
1 Peter 4:7 — Commentary on the Catholic Epistles
The end of all things is near. Let no one soothe themselves with the delay of the future judgment, in which he said that the living and the dead were to be judged; he prudently warns, for although the coming of the final judgment is uncertain, it is certain to all that in this mortal life they cannot long endure.
1 Peter 4:8 — Commentary on the Catholic Epistles
Above all, have fervent charity among yourselves. He rightly added "fervent," because we can always love, but we cannot always be vigilant in prayers due to the frailty of the flesh; we might not always be able to engage in the virtues he subsequently mentions, that is, hospitality, teaching, the administration of graces, whether common or special to our neighbors, and other such things. For indeed, these must necessarily be done both through bodily effort and at appropriate times. However, the charity itself, under whose influence these external actions are performed, can always be present within the inner person, even though it cannot always be publicly displayed.
1 Peter 4:11 — Commentary on the Catholic Epistles
If anyone speaks, let him speak as the words of God. Fearing, indeed, lest he should say or command anything beyond the will of God or beyond what is clearly prescribed in the holy Scriptures, and be found as a false witness of God, or sacrilegious, or introducing something foreign to the doctrine of the Lord, or certainly omitting and passing over something of those things that are pleasing to God, since He Himself very manifestly instructs the preachers of truth concerning those whom they teach into life, saying: "Teaching them to observe all things whatsoever I have commanded you" (Matthew XXVIII). For He commands us to teach not just parts but all those things to be observed by their hearers.
1 Peter 4:12 — Commentary on the Catholic Epistles
Beloved, do not be surprised at the fiery ordeal, etc. Some manuscripts read: Do not be strangers to the fiery ordeal. The meaning of both expressions is apparent, because a faithful person should neither be surprised at why he suffers tribulations in this life, as it is for the reason that he is now tried with tribulations so that, when proven, he may be deemed worthy to receive the crown of future life; nor should anyone consider himself to be a stranger and alien from the members of Christ because he is struck by the adversities of the present age, since the death exit of the Lord (Psalm LXVII), and never in His Church, from the first martyr Abel to the last elect who will be born at the end of the age, has the persecution by unbelievers ceased. Therefore, well did he say, Do not be surprised at the fiery ordeal, he added:
1 Peter 4:15 — Commentary on the Catholic Epistles
But let none of you suffer as a murderer, etc. For he suffers as a blasphemer who, at the time of his suffering, is carried away into the injury of his persecutor.
1 Peter 4:17 — Commentary on the Catholic Epistles
For the time has come for judgment to begin at the house of God. There are two judgments of God indicated by Scripture: one hidden, the other manifest. The hidden judgment is the punishment by which each human being is now either exercised for purification or admonished for conversion, or, if he has scorned the call and discipline of God, blinded for condemnation. The manifest judgment is when the Lord is to come to judge the living and the dead. Now it is said to be the time in which judgment begins from the house of the Lord, that is, from the Church, which is being prepared for future joys through the exercise of present afflictions. For the reprobate now lead a transient life so much more securely and without any scourge of retribution, as there remains nothing else for them in the future but retribution, according to that saying of the blessed Job: They spend their days in prosperity, and in a moment they go down to the grave.
1 Peter 4:18 — Commentary on the Catholic Epistles
And if the righteous man is scarcely saved, etc. The Pelagians do not want to believe that in one man the entire mass of the human race is corrupted and utterly damned. From this vice and condemnation of one man alone, the grace of Christ heals and liberates. For why should the righteous man be scarcely saved? Is it a labor for God to free the righteous man? By no means. But in order to show that it was deservedly condemned by nature, the Almighty Himself does not wish to easily liberate from such a great evil. Because of this, both sins are easily fallen into and justice is laborious, except for those who love. But the charity that makes those who love comes from God. It is to be noted, however, that Blessed Peter took this sentence from the Proverbs of Solomon according to the ancient Editio, for which in our version that descends from the Hebrew truth, it is written: If the righteous man receives on earth, how much more the impious and the sinner (Proverbs XI)? Which is to say openly: If the fragility of mortal life is so great that not even the righteous who are to be crowned in Heaven pass through it without tribulation because of the innumerable errors of corrupted nature, how much more those who are deprived of heavenly grace expect the certain outcome of their perpetual damnation?
1 Peter 5:1 — Commentary on the Catholic Epistles
Who is also a partaker of the glory that is to be revealed in the future. Clearly, this happened when on the holy mountain he beheld the heavenly glory of His face with James and John, or when he saw the power of His resurrection and ascension with the other disciples who were present.
1 Peter 5:2 — Commentary on the Catholic Epistles
Feed the flock of God that is among you. Just as the Lord commanded Blessed Peter to have care for His entire flock, that is, the Church, so Peter rightly commands the subsequent pastors of the Church to protect with diligent governance the flock of God that is among them.
1 Peter 5:3 — Commentary on the Catholic Epistles
Nor as being lords over those assigned to your care, etc. So that the humility, which you desire your subjects to have towards you and among themselves, you may first show by your own actions and keep in your own mind intact, according to the word of the Lord: "You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. But it shall not be so among you. Whoever wants to become great among you must be your servant; and whoever wants to be first among you must be the servant of all" (Matthew XXIII). Paul carefully observing this precept says: "For we do not preach ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus' sake."
1 Peter 5:5 — Commentary on the Catholic Epistles
Likewise, young men, be subject to the elders. After teaching the elders how to lead, it was necessary to also instruct the younger ones to obey their paternal provision. However, it was not necessary to speak much to them, but only to give the precept of subjection. For surely he had commanded the elders to be examples to those under them, and it sufficed for the younger ones to look to the good examples of their elders and devoutly imitate them. But lest the superiors hearing these things should think that only the subjects are to observe the laws of humility and not also themselves, he immediately added by admonishing generally:
1 Peter 5:6 — Commentary on the Catholic Epistles
Therefore, humble yourselves under the mighty hand of God, etc. Thus, He grants this grace to the humble, so that the more they are humbled for His sake at the time of the struggle, the more gloriously they may be exalted by Him at the time of recompense. But humility can be understood in many ways in this context, that is, both the humility where someone, beginning the path of virtues, is healthily worn down to wash away the sins they have committed, and the humility that is shown voluntarily, out of devotion of mind, to God or to neighbors in peace regarding surrounding matters, and also the humility where, under the attacks of persecution storms, the undefeated soul is armed with the virtue of patience. To every kind of humility devout to God, that reward succeeds, so that those who humble themselves during their pilgrimage will be exalted during His visitation.
1 Peter 5:8 — Commentary on the Catholic Epistles
Be sober and vigilant, etc. In the exposition of this sentence, let us place not our own words, but those of the blessed Cyprian. "He (says he) circles around us individually, and like an enemy besieging enclosed walls, he inspects and tests to see if there is any part of the members that is less stable and less dependable, through which entry to the interior may be gained. He offers alluring forms and easy pleasures to the eyes so that through sight he may destroy chastity. He tries to tempt the ears through melodious music so that the hearing of a sweeter sound may dissolve and weaken Christian vigor. He provokes the tongue with revilement, incites the hand with injuries inducing it to the petulance of killing; to make one a fraudster, he opposes unjust gains; to capture the soul with money, he introduces pernicious advantages. He promises earthly honors to take away heavenly ones. He presents false things to steal the true. And when he cannot deceive secretly, he openly threatens, always restlessly and always hostile, intending the threat of a turbulent persecution to overpower the servants of God. In peace, he is deceitful; in persecution, violent. Therefore, against all the deceitful ambushes and open threats of the devil, the mind must stand trained and armed, as prepared always to resist as the enemy is to attack always."
1 Peter 5:9 — Commentary on the Catholic Epistles
Resist strong in faith, etc. Be (he says) so much stronger in faith, have so much more patience to overcome the deceits of the devil, as it is certain that you are not tempted alone, but the same passion that wearies you is common to the Church of Christ which is throughout the whole world, that is to say, to your brotherhood. And because the righteous have always suffered since the foundation of the world, let it shame you to be unable to endure alone above all others.
1 Peter 5:10 — Commentary on the Catholic Epistles
Grace to all of you who are in Christ Jesus. He began the Epistle with grace, ended with grace, and sprinkled grace throughout, in order to condemn the Pelagian error in every part of his speech and to teach that the Church of Christ can only be saved by his grace. And thoughtfully, when he said: Grace to you, he added: To all who are in Christ Jesus, signifying that what he wrote to a few Churches, that is, to Pontus, Galatia, Cappadocia, Asia, and Bithynia, he wrote to all the Churches of Christ throughout the world. Just as John, in the Apocalypse, when he admonished the seven Churches of Asia individually as befitting each, added at the end of each, thus concluding: He who has ears to hear, let him hear what the Spirit says to the Churches (Apoc. II), plainly indicating that everything he wrote to any one Church, was written to all Churches of the faithful who have a discerning ear.
1 Peter 5:12 — Commentary on the Catholic Epistles
Through Sylvanus, your faithful brother, etc. What he says, beseeching, can refer to what precedes, because he writes briefly after all, not commanding, but beseeching them to stand firm in faith. It can also be rightly connected to what follows, so that it is understood that he not only testifies that this is their true grace which he declares by writing, since indeed there is no other in whom we must be saved (Acts IV), but also urges them to make this their true grace which they have been imbued with in Christ. For the grace of Christ becomes their grace, who accept it with a pure heart. For he who despises the grace of God does not diminish grace itself, but makes it not his own, that is, makes it to not benefit himself.
1 Peter 5:13 — Commentary on the Catholic Epistles
The Church which is gathered in Babylon greets you, etc. He calls Rome Babylon figuratively, evidently because of the confusion of manifold idolatry. In the midst of which, the holy Church, now immature and very small, was shining forth, in the example of the Israelite people who once, small in number and captured, sitting by the rivers of Babylon, wept for the absence of the holy land, nor could they sing the Lord's song in a foreign land (Psalm 136). And blessed Peter appropriately, while exhorting his listeners to endure present adversities, mentions the Church which is established with him in Babylon, that is, in the confusion of tribulations. And yet, he confirms it to be gathered, to show that the holy city of God in this life cannot be free from the intermingling and oppression of the city of the devil, which Babylon signifies. He calls Mark his son, who is said to become his son through baptism. Hence it is clear that before he sent Mark from Rome to Alexandria to preach the gospel, he wrote this Epistle. In the time of Emperor Claudius, both Peter and Mark came to Rome, and Mark himself, after composing his Gospel in Rome, was sent to Alexandria. Whence it is inferred that when Peter sought a place and time to write this Epistle, the place was Rome, the time was during the reign of Claudius Caesar.
1 Peter 5:14 — Commentary on the Catholic Epistles
Greet one another with a holy kiss. With a holy kiss, a true kiss, a peaceful kiss, a dove-like kiss, not deceitful, not polluted, like the one Joab used to kill Amasa, like the one Judas used to betray the Savior, like those who speak peace with their neighbor, but evil is in their hearts (Psalm 27). Therefore, they greet one another with a holy kiss, who do not love in word or tongue, but in deed and truth.
1 Samuel 1:1 — Commentary on Samuel
There was a man from Ramathaim Zophim ... Elkanah, etc. The first reading of Blessed Samuel typically designates one and the same Lord Christ, to be believed always as the Redeemer and Ruler of both the Synagogue and the Church; of one, boasting of herself from the justice of the law and the abundance of her believing progeny; of the other, lamenting the injustices of her long desolation with humble devotion at the mercy of her same Redeemer, and therefore, breathing again with the sublime consolation of that Redeemer. Ramathaim, as we find in the books of locations, is a city in the region of Thannitica, near Diospolis, from which was Joseph, who in the Gospels is written of as from Arimathea. Moreover, Zophim is a mountain of Ephraim in the place of Ramathaim, which the old edition called Armathem. Ramathaim, however, is interpreted as "their heights"; Zophim as "watchtower"; Ephraim as "fruitful" or "increasing"; and Elkanah as "God's possession." Therefore, there was a man from their heights, that is, a watchtower of men, from the fruitful and increasing mountain, and his name is "God's possession." One Lord, one faith, one baptism, one God (Eph. IV), who always has a beloved possession, and consecrates a dwelling in the spiritual hearts of the faithful. These, having transcended the earthly conversation, with all the effort of the mind, desire to observe the heavenly light of wisdom, possessing that mountain, which, with the pomp of worldly empire destroyed, grew with the fruit of believing peoples, and filled the whole earth. Of which the Psalmist says: "And He heard me from His holy mountain" (Psalm III), that is, He redeemed me through the man whom He singularly accepted as holy. This one man, namely, man Christ, explaining His own name says: "The Lord possessed me at the beginning of His ways" (Proverbs VIII). But this must also be noted according to the letter, because it is not written in vain, nor superfluously, "There was one man"; since it might seem sufficient to say, "There was a man from Ramathaim," or it could more fittingly have been said, "There was a certain man"; as some have even dared to translate against the faith of Hebrew truth. But this addition of "one" refers to the laudable title of Elkanah who, according to the Apostle's admonitions (Eph. IV), being stable and immovable, abounding in the work of the Lord, was never carried about by every wind of doctrine. For the wise man remains like the sun. For the fool changes like the moon (Eccles. XXVII). And this most fittingly applies to men of this kind, that, placed in the high watchtower of the mind and rejoicing in the fruitful summit of virtues, they are called "God's possession." Not only is any one of the perfect in Christ rightly called "one man"; but the heart and soul of the multitude of believers were one (Acts IV), imitating after their measure Him to whom it is said: "But You are the same" (Psalm CI). On the contrary, the reprobate are many, not only in different persons or in committing errors in various ways; but each one of them, due to the various movements of his changing mind, is many. For the heart of fools will be different, and a double-minded man is unstable in all his ways (Proverbs XI; James I). Hence, the very cities in which they serve are "one confusion"; and this is of the Chaldeans, that is, the fierce, or as it were of demons; the other is called the "vision of peace," whose creator and founder is that one man, of whom it is said, "Hear, O Israel, the Lord your God is one Lord" (Deut. VI). Indeed, that chorus of like-mindedness in the house, which sings: "One thing I have asked of the Lord, this I will seek after, that I may dwell in the house of the Lord all the days of my life" (Psalm XXVI).
1 Samuel 1:2 — Commentary on Samuel
And he had two wives, etc. Anna, whose name means 'grace,' represents the Church: Phenenna, whose name means 'conversion,' demonstrates the synagogue. And fittingly Anna is first, and Phenenna second; because the first times of the world had holy ones, who, living lives similar to ours without the ceremonies of legal sacrifices, sabbaths, new moons, circumcision, and various purifications, pleased God through the righteousness of faith alone, hoping to be saved by Christ's grace alone, from the time his incarnation was shown to the patriarchs. Thus finally, the conversion of the Synagogue from Egypt to the Lord is celebrated.
1 Samuel 1:3 — Commentary on Samuel
And that man ascended from his city on appointed days, etc. The Lord ascended from the common life of the faithful; for this is the city of our God on his holy mountain (Psalm XXVII): in his saints progressing and ascending from strength to strength, so that on appointed days, that is, through each increase in divine knowledge, he enkindled their heart to offer libations of adoration and good works; and this in the keeping of divine law, in which alone all sins can be forgiven for the humble and their feet can be freed from the snare, who always keep their eyes on the Lord; where only he should be sought, and he who says "I am who I am" can be found. Hence, Silo is well interpreted as separation, or remission, or where he is; signifying the law itself, which instructs those making good progress in its justice: Seek his face always (Psalm CIV).
1 Samuel 1:4 — Commentary on Samuel
Therefore, the day came, and Elkanah offered sacrifice. The shadow of the law having passed, the light of new grace came, and the possession of God, namely, Christ becoming visible in flesh; He taught people heavenly things, and at the same time granted them to love, hope, and believe. For what He grants to His own to do, He Himself is said to do, as the Apostle testifies, who says: For it is God who works in you both to will and to work for His good pleasure. And the Spirit Himself intercedes for us with unutterable groanings (Philippians 2; Romans 8); namely, because He makes us to ask and to groan by His grace. Hence, above, not without reason, in Elkanah ascending, worshipping, and offering sacrifice, we understood Him who disposes ascents in the hearts of the blessed in the valley of tears, and teaches them to worship and persevere in good deeds.
1 Samuel 1:5 — Commentary on Samuel
And he gave to his wife Peninnah, etc. The Lord, suffering in the human flesh, and provoking to divine matters, gave to the Synagogue and all who believed and feared Him in it, both small and great, various operations of virtues and divisions of graces. To the Church of the Gentiles, however, which was still in a few believers, for instance, the Centurion and the Syrophoenician woman, and also to those who, going up to worship in the temple on the feast day, said to Philip: "Sir, we wish to see Jesus" (John 12:21); and to others like them, He bestowed only the gifts of faith. The grace of the charismata, however, He deferred to give for the time being. And this one was acting sorrowfully, because she knew what kind of church it would be and praised it in the faith of the Centurion or the aforementioned woman; she loved it, although it was still delayed by the supreme counsel of goodness from receiving the sacraments of the same faith. Therefore, as the hour of passion was approaching, He said, "My soul is sorrowful even unto death" (Matthew 26:38; Mark 14:34); He did not say, sorrowful because of death, but unto death; because, by His very death, He knew that He would destroy him who had the power of death, and after death, He rejoiced that He would reach the salvation of the Gentiles.
1 Samuel 1:6 — Commentary on Samuel
Her rival also afflicted her, etc. The Synagogue afflicted the Gentiles, reproaching them for being neglected by God due to their immense crimes, and for neither being able to merit the discourse of God nor the oracles of the prophets, by which the offspring of souls acceptable to God might be brought forth; and therefore, the womb of their mind was deprived of the spiritual seed of heavenly virtues or of believing peoples.
1 Samuel 1:7 — Commentary on Samuel
And so he did year by year, etc. He calls the Temple of the Lord the tabernacle of testimony, which remained in Shiloh until these times. Consider the single years or single virtues by which the Synagogue advanced in the house of the Lord; and the Gentiles, who were far from this, were provoked to tears, accusing it. Or certainly understand the long times of the given law itself. For reading the sacred Scripture, you will find that when Israel went out of Egypt, when it began to be the time for the Synagogue to be betrothed to God, as I might say, not a small crowd of strangers also came with them, to be joined to the Lord and consecrated by legal mysteries together; and from then until the time of the Lord's Incarnation, there were always those who believed with their right hands there. But they were in such great lack and poverty in everything, as inhabitants, strangers, and outcasts, compared to the entire people residing in the ancestral land, that weeping at the feet of the Lord and less suited to receive the food of spiritual joy and the living bread, which descended from heaven, at least falling from the Lord's table, they should be content to hope for and ask for the crumbs, like little dogs.
1 Samuel 1:8 — Commentary on Samuel
Then Elkanah, her husband, said to her: "Anna, why do you weep?" etc. Ten sons symbolize the receivers or observers of the law's decalogue. Therefore, the Lord consoles the Church, so that it does not bear grievously that the legislation, the promises, the covenant, and the entrusted utterances of God were given not to it but to the Synagogue; but let it be cheered and exult with the greatest joy, that it has now deserved to receive a greater gift and better grace than all these, the advent of the Mediator of God and men, the man Jesus Christ, whom it did not know to expect or hope for. This lesson not only figuratively expresses the different states of the two peoples, but also the differing merits of the dissenting persons in each of those peoples, and the different rewards of merits. For Christ has always loved, and will love, the humble tears of penitents more than the rigid justice of the proud; and, neglecting the Pharisee's arrogance, who exalts himself as if fertile with the progeny of ten sons due to his fulfillment of legal commands, he deigns rather to regard the lamentations of the penitent publican.
1 Samuel 1:9 — Commentary on Samuel
And Anna rose, etc. The Church rose from the prolonged grief of its desolation, having now received confidence in supplicating the Lord. After being refreshed by his sacred body and inebriated by the precious chalice of his blood, while the Jewish teachers still remained on the same soil, ministering on the chair of Moses, keeping watch over the entrance to the heavenly kingdom so that they themselves might enter and teach those who wished to enter, she began to seek from the Lord with tears and prayers the gifts, which, before the mysteries of his incarnation were known or perceived, she could not yet presume.
1 Samuel 1:11 — Commentary on Samuel
And Anna made a vow, etc. The Church vows, if the word would be entrusted to the nations, and the grace of faith would be granted, and a people strong in virtues would arise from them, that they would serve the Lord until the times of the Gentiles are fulfilled, and never in the example of the Jews, they would bend the knee to Baalim and Astarte, and the other idols of the nations. But if you understand the days allegorically as virtues, all the days of their life are given to the Lord; whatever honest life they live, whatever clear thing they bear in mind or body, they attribute not to themselves, but with the Apostle they proclaim: By the grace of God I am what I am (1 Cor. XV).
1 Samuel 1:12 — Commentary on Samuel
It came to pass, therefore, when she was multiplying prayers, etc. It happened that, as the Church began to multiply across the world, new emblems of its devotion began to multiply, whose praise comes not from men but from God, so that the priests of the Jews should consider its external manifestations, to see whether it lived in a gentile or Jewish manner. But with Judaism gradually left behind, she rejoiced to follow the mysteries of faith rather, which purify the heart, and pleased invisible Christ with the wisdom of faith.
1 Samuel 1:13 — Commentary on Samuel
And only her lips moved, etc. Clearly an ecclesiastical operation and most worthy of divine regard, which itself anticipated the Lord's encouragement with devotion, saying: Enter your chamber, and having closed the door, pray to your Father who is in secret (Matthew VI).
1 Samuel 1:16 — Commentary on Samuel
Responding Anna, No, my lord, she said, etc. The Church from the gentiles, responding, said, No, O priest of Judea, consider not burdened by sins she who has already been purified by the font of baptism and the participation of the sacred body and blood, having become the inner temple of Christ. For I delight in the law of God according to the inner man (Romans VII); nor am I any longer sinful, but yet I am your exceedingly unhappy servant; whom I justly call Lord, for you preceded me in a time of such ancient election. Who has delivered me from this body of death? The grace of God through Jesus Christ (Ibid.); at whose sacred feet I lay prostrate, pouring out my soul, melted by the fire of love, in the sight of His piety through tears.
1 Samuel 1:17 — Commentary on Samuel
Then Eli said to her: Go in peace, etc. He who previously noted her for drunkenness, now having received the sanctification of her deed, blesses; and the envious chief priests, mocking the salutary beginnings of the Church, scorned them as similar to those of drunkards. However, some of them, having later perceived the divine will regarding these matters, began to support the believers and to render assistance; and even many of those who called the apostles, speaking by the Holy Spirit, full of new wine (Acts 2); having heard the reason of the truth, what they had previously mocked as a mystery, they accepted as believers.
1 Samuel 1:18 — Commentary on Samuel
And the woman went on her way, and ate, etc. And the Church prospered in the hope of heavenly compassion, raised in the faith and love of Christ, who is the way, the truth, and the life; refreshed by the consolatory and comforting feasts of sacred Scripture, it could not thenceforth be changed by any pressures or blandishments from the true God whom it once acknowledged into diverse errors. For you have prepared, she says, a table before me in the presence of those who trouble me (Psalm 23).
1 Samuel 1:19 — Commentary on Samuel
And they rose early in the morning, and worshiped, etc. The growth of the increasing Church is shown. At first, Anna rises alone to pray, and the hour at which she prayed is not expressed; now having received the blessing of the priest, she rises in the morning, not alone, but with her husband and her whole family, attending to prayer. At first, the Church sought the Lord with few, but when it had received from the faithful Jewish teachers the increase of faith, with the darkness of paganism already dispelled: From the ends of the earth, she says, I cry to you (Psalm 61); overflowing with such grace of heavenly gift, that the Lord himself, namely her husband, praying, has an advocate with the Father is not doubted to have.
1 Samuel 1:20 — Commentary on Samuel
And it happened after the cycle of days Anna conceived, etc. It happened after the illumination of much spiritual knowledge and the manifestation of virtues, through which the apostles shone upon the world, the Gentiles conceived through catechizing and gave birth to a people believing in God through baptizing, or rather the people believed in God through His people. For both must rightly be confessed, not only according to the reason of faith and truth but also as the very name of Samuel implies. For it is interpreted: God is there, or His name is God. God is there in the people who will be born, whom the Lord has chosen. His name is God, specifically whose, if not that of Him who, to signify that He would be constantly born in His own through grace, says: Whoever does the will of my Father who is in heaven is my brother, sister, and mother (Matthew VII). Nor should it seem strange to anyone that we have said that both the husband and son of the same Anna carry the type of Christ; because indeed the same Mediator of God and men is simultaneously the bridegroom and son of the holy Church which He governs: the bridegroom, always helping her to believe, hope, and love; the son, recently coming into the hearts of those believing, hoping, and loving through grace.
1 Samuel 1:21 — Commentary on Samuel
But the man Elkanah went up, etc. Let each one abound in his own understanding (Rom. XIV). The Lord and the Church of the perfect, which is his house and seat, ascended to offer to the Father who is in heaven the vows of their works, and the Church still remains at home in those who cannot yet use the solid food of the word. Some, having received the rudiments of faith, are still children in understanding (Hebr. V). But the time will come when they also will grow, and with the grace of Christ dwelling in them, they will begin to have their senses exercised to discern both good and evil; and they will say with the Apostle: When I became a man, I put away childish things (I Cor. XIII). And now they may be such, worthy in the sight of the Lord, remaining in the calling in which they were called with God, and able to partake in the priesthood and to eat the things of the altar, and to hear even the highest things of divinity, discerning the mysteries by reading. Such is the progress of all who believe in Christ: such were the beginnings of the converted Gentiles among the learned and teachers of the Jews, as the sons of Peninnah.
1 Samuel 1:24 — Commentary on Samuel
And she brought him with her, after she had weaned him, etc. The Church brings up her children, to whom she reasonably and without deceit administered milk, and has now advanced them from the rudiments of the new man to more perfect things, having educated them. She brings, I say, those whom the assisting grace of Christ has made strong in understanding to the fellowship of those who have already been made the temple of God through the observance of the divine law. But she brings them in three persons, namely, those who are married, the continent, and the teachers, who by the purity of their lives are fit for divine sacrifices, having bodies prepared to die for Christ, possessing a heart contrite through the mill of fear and hope, and embracing with a full mind the fervent love of spiritual grace to be inebriated with a sober chalice. For since an amphora is a kind of measure, it indicates the measure of love, by which each one is commanded to love his neighbor as himself. And because it holds three measures, it is rightly applied to the aforementioned three persons, by whom the whole Church consists.
1 Samuel 1:28 — Commentary on Samuel
And they worshipped the Lord there. The Lord commands to pray without remission and not to faint (I Thess. V) under the figure of Anna, which the Church performs, which in the beginning of its vows, in its progress, and even in its embrace does not cease to supplicate the Lord.
1 Samuel 2:1 — Commentary on Samuel
My heart exulted in the Lord, etc. Truly a heart exulting, truly has the horn of spiritual kingship been exalted, which does not boast in itself, nor in perishable and fragile things, but glories in the Lord its God; according to him who says: Rejoice, O righteous, in the Lord, and I shall break all the horns of sinners, and the horns of the righteous will be exalted (Psalm 75). He does not say, He shall break, He has exalted; but, I shall break, and thus they shall be exalted.
1 Samuel 2:2 — Commentary on Samuel
There is none holy like the Lord, etc. Indeed, we read of holy and strong people and angels; but no matter how much one advances in holiness, however much perfection is acquired, a creature cannot be as holy and strong as the Creator; because He is the bestower of strength and holiness, the other is the recipient. As for what he said, Neither is there any other beside you, and he did not add, Creator, or Lord, or anything specific; it singularly designates His eternal existence, which the Psalmist distinguishes from the frailty of creatures: You will change them, and they will be changed; but you are the same, and your years will have no end (Psalm 102).
1 Samuel 2:3 — Commentary on Samuel
Do not multiply lofty words, glorying, etc. It is said to the Jews and the Gentiles: Let it suffice to have so far gloried in your almost unique glory, now with the letter of the law transcended by grace, the truth of the Gospel trampling down the errors of the Gentiles, both receive the New Testament of Christ with faith, and the commandment of love. But we are also commanded to speak lofty things, but not to multiply lofty words glorying; that is, to seek and to desire the things above, not those on earth; yet not to think more highly than we ought to think, but to think soberly (Coloss. III; Rom. XII). The Gentiles are instructed to speak lofty things, by proclaiming the mysteries of the one true God, and not to multiply lofty words, by erring through many deceiving names.
1 Samuel 2:4 — Commentary on Samuel
The bow of the mighty has been broken, etc. The proud intention of the Jews, by which they always presumed to be saved by the works of the law, has failed; the exercise of dialectical skill, and the loquacity of secular philosophy, as if bent to ridicule the simplicity of faith, has been weakened; finally, all the fiery darts of malignant spirits have been blunted by the weapons of invincible truth; because God has chosen the foolish things of the world to confound the wise; and God has chosen the weak things of the world to confound the mighty (I Cor. II).
1 Samuel 2:5 — Commentary on Samuel
Those who were filled have hired themselves out for bread, etc. The Jews, having previously been refreshed by the living bread of Scriptures, now, dissembling within themselves, lack amidst the spiritual feasts of the church at the feast of the good father, who gratefully received the returning younger son, and those who were once guests of the covenants, now taste and see that the Lord is good.
1 Samuel 2:6-7 — Commentary on Samuel
The Lord kills and gives life, etc. He kills the Synagogue and gives life to the Church; or He gives life to those whom He kills; so that we might consider that we are indeed dead to sin, but living to God in Christ Jesus (Eph. II). Or certainly, we should understand according to what the Apostle said: For we who live are always being given over to death for Jesus' sake, so that the life of Jesus may also be revealed in our mortal flesh (II Cor. IV). But better, and without any controversy, we confess this fulfillment in the Lord, who died and came to life again, descending to the dead and resurrecting.
1 Samuel 2:7 — Commentary on Samuel
The Lord makes poor and makes rich, etc. Those whom He makes poor and humble in spirit for their own sake in the present, He makes rich in Himself in the future and exalts.
1 Samuel 2:8 — Commentary on Samuel
He raises the needy from the dust, etc. He raises Christ from the dead, so that His flesh may not see corruption; and He lifts Him to the heavens, that He may not be overcome by the persecutors, the Jews, whose traditions the Apostle considers as dung (Colossians III). For He Himself became needy, He Himself became poor for our sakes, that by His poverty we might be made rich (II Cor. VIII).
1 Samuel 2:9 — Commentary on Samuel
He has kept the feet of His saints, etc. He has defended the actions and minds of the pious, by which they advance towards perfection as though by steps, from the snares of the impious; and these same impious people, in the dark devices which they set for the good, will perish. Therefore, one of the saints, giving thanks to the Savior for the safety of his feet, sings: I will exult in your salvation; the nations are sunk down in the pit that they made, etc. (Psalm IX.)
1 Samuel 2:10 — Commentary on Samuel
His adversaries will fear the Lord, etc. He openly predicts the terrible day of the strict and final judgment; on that day, since His adversaries will fear the Lord, it is necessary now for us who do not yet see Him to humbly fear Him, so that then we may rejoice at His sight in majesty. But even today, the Lord thunders from the lofty and luminous pages of Holy Scripture, which His Spirit enriched, to chide the stubbornness of the wicked.
1 Samuel 2:11 — Commentary on Samuel
Thus Elkanah went to Ramah, to his house, etc. The Church of the Gentiles, recently called to faith, which we said signified the birth of the blessed Samuel, God's possession, which is His co-eternal wisdom, Christ, went to enlighten, as always, the lofty hearts of His saints, faithful and angels and humans, which are His house, strongly built upon the rock of faith against the gates of hell. But the people called to faith, even seen by and wondered at by the Jewish priesthood, humbly served Christ's commands as if they were always observing themselves.
1 Samuel 2:12 — Commentary on Samuel
Furthermore, the sons of Eli, sons of Belial, etc. The sons of the Jewish priesthood, sons of blind light, or without a yoke (for both Belial and Beliar mean this), were those who did not know the doctrine of Christ; not following the commands of the divine law but adhering to their own statutes and traditions.
1 Samuel 2:15 — Commentary on Samuel
But whoever had sacrificed a victim, the priest's boy would come, etc. Whoever at that time had decided to consecrate his life to the Lord, the disciples of the scribes, Pharisees, and chief priests would come, as his carnal customs began to be boiled away by the fire of heavenly devotion, and they had the rapacious desire of the world in their works; whose three-pronged bite the Apostle John describes, saying: For all that is in the world is the lust of the flesh, the lust of the eyes, and the pride of life (1 John 2). And they would send examples or even teachings of earthly desires into whatever heart of the listener, whether it be teachable, or of slower and narrower intellect, whether weak and fragile, or patient of adversity, whether effective in speaking, or rustic and less eloquent, which is distinguished by the variety of larger and smaller iron, bronze, or earthen vessels; and they would pollute the small flame of divine love that someone had recently conceived by their worst touch, not expecting the reward of preaching as the law decreed, but rather compelling what was due to God to be made an offering to themselves in obedience; by which most crooked staff they also now defile sacred offerings in the church, whoever, having received the mystery of faith or even the ministry of the word, seek their own benefit, not that of Jesus Christ.
1 Samuel 2:17 — Commentary on Samuel
The sin of the boys was therefore exceedingly great, etc. The sin of the scribes and Pharisees was exceedingly great before the Lord, although before men they justified themselves through hypocrisy (Luke 11); because they, being men, annulled the commandment of God through their traditions; or certainly taking away the key of knowledge, they themselves did not enter, and they prohibited those who wished to enter. If, however, the boys committed exceedingly great sin before the Lord, who unworthily handled the flesh of sacrificial victims, what do you think those deserve of punishment who, with childish foolishness, have trampled underfoot the Son of God and considered the blood of the eternal covenant polluted (Hebr. 10)? Who receiving, do not discern the body of the Lord (1 Cor. 11), that is, from the perception of common and mean foods, they by no means discern the mystery of heavenly life.
1 Samuel 2:18 — Commentary on Samuel
Now Samuel was ministering before the face of God, etc. Ephod in Hebrew, in Latin it is called a superhumeral or overgarment; the garment of this name, woven from gold, blue, purple, twice-dyed scarlet, and twisted fine linen, is mentioned in the Scripture of Exodus (Exod. XXV) as allowed only for the high priests. However, the same linen ephod is typified as usable by priests, Levites, and others, as the examples of Samuel, who was a Levite, the priests who Saul slew, and David dancing before the ark of the Lord demonstrate. For it could not have been eighty-five high priests of the same age, but priests of a lesser order. Typologically, the Ephod of various colors shows the manifold grace of virtues in a holy man. Linen, on the other hand, since it is produced from the earth, and through long practice reaches its own beauty, signifies the pure mortification of chaste flesh. Therefore, Samuel ministered before the face of the Lord, a boy girded with a linen ephod; Christ ministered to our infirmity humbly in a man, always carrying a body and soul most clean from every filth of sins. For He did not sin, nor did He do evil before the Lord: He who was conceived without iniquities, and His mother bore Him without sins. The Christian people serve Christ, crucifying their flesh with its vices and desires, chastening their body, and bringing it into subjection.
1 Samuel 2:19 — Commentary on Samuel
And his mother made for him a little tunic. The Lord assumed not only a chaste and free from all sin, but also an entirely humble flesh, which the Church makes for Him, or whoever believes Him rightly and most wholesomely such, or because the virgin, a not ignoble member of the Church, from whom He Himself was born, shines brightly.
1 Samuel 2:20 — Commentary on Samuel
And Eli blessed Elkanah and his wife, etc. The priests of the Jews, having converted to faith, blessed Christ and the Church, of whom it is written: "A great number of the priests were obedient to the faith." The old priesthood often signifies in its types the Church to be blessed in Christ, and to be multiplied by the seed of the word among the nations of the Gentiles, and it speaks metaphorically to Christ: "May God the Father grant you believers from the Gentiles"; for they are the seed whom the Lord has blessed. For the return you lent to the Lord, that is, for that uniquely holy man, whom you chose to have taken from a virgin, sharing with you the person of Christ, that is, the name of God. For if a holy loan had not been received by the Lord, no one would have thought it hopeful to expect a seed from a barren woman. This means, if a man seized by God had not been glorified and seated at the right hand of the Father, the miserable gentility, and aware of its transgression, could not have reached the multiplication of the seed of Abraham at all. But while Christ, the firstfruits of the human race, was loaned to God the Father, hope is given to the faithful by His example to be saved through Him, to live in Him, to die for Him, to be resurrected by Him, and to reign eternally with Him. It can also be said that the Church, for the loan it lent to the Lord, earned seed from Him, when, by offering to the Lord a faithful and devoted people, it received greater gifts of faith and devotion, through preachers sent throughout the world; which in whatever nations, neglecting to obey the word of God when heard, failed to receive the multiplication of the holy seed for the unpaid loan of the word to the Lord by rejecting the teachers from itself.
1 Samuel 2:21 — Commentary on Samuel
The Lord therefore enriched Anna, etc. The Lord gave to the Church the Spirit of His grace, by which it, being fruitful, bore for Him spiritual offspring, partly to search out or preach the mysteries of the Holy Trinity powerfully, partly with perfect love of God and neighbor despised in its simplicity; because the humility of the incarnation assumed by Christ for a time was held in great esteem by the Father; by whom everyone who humbles himself, will be exalted (Luke XIV). Whence also their sound went out into all the earth, and their words unto the ends of the world (Psalm XVIII).
1 Samuel 2:22 — Commentary on Samuel
And he heard everything that his sons were doing, etc. The transgression of the sons of Eli was not small nor uniform, which did not fear to tarnish both divine religion and love of neighbor. For it is read above that they presumed from the holy meats, not what was prescribed in the law, but what was pleasing to them; that before the sacred fat was burned for God, they presumed a portion for themselves from the sacrifice that was eaten; that they took raw meat from those offering it, to prepare it more carefully for themselves; that they made the people of the Lord transgress: and, which is exceedingly horrible, they did all this in contempt of the Creator. But now it is added that what would harm the brethren, because they polluted the women of the people who were coming together to pray; and below, it is added, which is the sum of all evils, that they did not repent even when corrected by their Father. We have spoken these things more precisely, so that, reader, you may remember what to beware of in each instance. Truly, what remains to be fulfilled in the typical part is for the priests and teachers, both to watch in the Lord and to awaken others to watch, saying: Awake to righteousness, and do not sin (I Cor. XV). But even bad teachers sleep, and this with the women who keep watch at the door of the tabernacle, when seducing unstable souls, neither do they themselves enter, nor do they allow those who want to enter the door of life. Such was once the crime of the perishing Pharisaic faction; such is also now in the false professors of the Christian religion.
1 Samuel 2:23 — Commentary on Samuel
And he said to them: Why do you do such things? etc. He rebuked the guilty sons of Eli, but they did not listen. And the very institution of the old priesthood orders its ministers to be perfect; but the scribes, Pharisees, and chief priests, being wicked, in their ruin despised the paternal voice of their law and priesthood. However, we must not overlook the literal aspect, that he rebuked the sons of Eli; but because they despised the rebuke and he neglected to cast them out as he should have, he perished along with them. What then do we wretched, what do our similars deserve, who delight in sins, who do not dare to amend, who fear their own conscience; and what the entire people shouts, they pretend not to know?
1 Samuel 2:25 — Commentary on Samuel
If a man sins against a man, etc. Both refer to the sons of Eli. For he sinned against a man when the priest violated the wife of another man under the pretext of religion; but this could be dismissed with appropriate penance by God. Not only this was done, but he sinned even worse against the Lord, when the same priest, contaminated by fornication, approached the holy mysteries of the altar not only unworthily, but completely unworthy. Indeed, the terrible sentence of Eli against such presumptuous persons resounds, but much more terrible is the word of the judge himself, who says: Whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this age nor in the age to come (Matt. XII; Luke XII).
1 Samuel 2:26 — Commentary on Samuel
But the boy Samuel advanced and grew, etc. While Eli was growing old and weak, the boy Samuel advanced and grew; because indeed, the rejection of the preceding commandment takes place due to its weakness and uselessness; for the law brought nothing to perfection, but the introduction of a better hope, through which we draw near to God.
1 Samuel 2:27 — Commentary on Samuel
Was I not openly revealed? etc. He does not speak here of the recent father of Eli, who could not have been in that Egyptian servitude; but of Aaron himself, to whose house He was revealed in Egypt, and whom He, having been instructed from there, preferred to all the tribes of Israel by the right of the priesthood.
1 Samuel 2:28 — Commentary on Samuel
And I gave to the house of your father all things, etc. All things from the sacrifices of the people, whatever the priests ought to receive, to the sons of Aaron your father, because I chose them into the priesthood, I provided.
1 Samuel 2:29 — Commentary on Samuel
And you honored your sons above me, etc. Not content with the portion that I granted you, you also tried to take the firstfruits which were due to me; which can be understood both of the time and of the portion of the sacrifices; because before the fat was burned, they presumed to take for themselves the best parts to be eaten from the victims, as was read above.
1 Samuel 2:30 — Commentary on Samuel
Therefore, says the Lord God of Israel: He spoke, I said, etc. The question arises by what reason what was promised to last forever could be changed; but recall that the priesthood of Aaron was the shadow of the eternal priesthood, and the promise of eternity; understand that truth pertains not to the shadow but to that shadowed. For lest you would think the shadow and figure to be everlasting, even its change had to be prophesied. Just as with the kingdom of Saul, it is to be understood, as it was said: "But now your kingdom shall not continue; the Lord would have established your kingdom over Israel forever" (1 Samuel 13). Which will be more fittingly dealt with in its own place.
1 Samuel 2:31 — Commentary on Samuel
Behold, the days are coming, and I will cut off your arm, etc. These days are present, no priest is now chosen from the stock of Aaron; but the boast of the legal priesthood has been cut off, not only in Eli alone, but in the entire succession of the Levitical lineage; so much so that not even a priest of the lesser order, who are called presbyters in Greek, that is, elders, is considered to be sought there. Whence the Septuagint interpreters have more clearly translated: And there shall not be an elder in my house for you, because indeed many from that tribe age in body, but in the house of the Lord they are not endowed with the rank of presbyters.
1 Samuel 2:32 — Commentary on Samuel
And you will see your rival in the temple, etc. Your descendants will see the people of the nations, beloved in the faith, spiritually using the Scriptures and promises of Israel from the temple.
1 Samuel 2:33 — Commentary on Samuel
Nevertheless, I will not utterly cut off every man from you, etc. A place of repentance is not entirely denied to the sons of Aaron, even though they sinned greatly and grievously in the killing of the Lord; but if any of them wish, let them come to the church repentant, partake of the altar of Christ, while the rest remain in the blindness of their perfidy and envy, by the example of whose pious dispensation, even when Eli and his sons perished, not every man was utterly taken away from the altar of the Lord. For even in the days of Saul, Abijah, the grandson of his son Phinehas, is recorded as serving in the priesthood (1 Kings 13).
1 Samuel 2:34 — Commentary on Samuel
This will be the sign for you, etc. These words pertain to Eli and Samuel, because the death of Eli's sons and Samuel's election as priest not from the lineage of Aaron signifies the death not of men, but of the old priesthood, and the substitution of the new, in which Christ is the priest in the church forever according to the order of Melchizedek. But when the Lord says, "Who acts according to my heart and my soul;" do not think that God has a soul, since he is the creator of the soul; but this is said of God figuratively, not literally, as are hands and feet and other parts of the body. And lest it be believed that man is made in the image of God in the likeness of his flesh, other things are added which man does not have, and he might say to God: "Protect me under the shadow of your wings" (Psalm 16); so that men understand these things about that ineffable nature not to be said with proper but with metaphorical terms.
1 Samuel 2:35 — Questions on the Book of Kings #1
"And I will raise up for myself a faithful priest, who will act according to my heart, etc." [1 Samuel 2:35] What the prophet says, speaking to Eli in the person of God: And I will raise up for myself a faithful priest, who will act according to my heart and my soul: and I will build him a faithful house, and he will walk before my Christ all days, must be understood under the figure of Samuel as referring to the Lord Savior, namely the highest and true high priest. For just as Samuel succeeded Eli in the priesthood after his death, chosen not from the lineage of Aaron, but from another family of Levi: For he was the son of Elkanah, the son of Jeroham, the son of Eliel, the son of Tohu, the son of Zuph, the son of Elkanah, the son of Mahath, the son of Amasai, the son of Elkanah, the son of Joel, the son of Azariah, the son of Zephaniah, the son of Tahath, the son of Asir, the son of Abiasaph, the son of Korah, the son of Izhar, the son of Kohath, the son of Levi, the son of Israel (I Chronicles VI), as the words of the Chronicles narrate: so also the Mediator of God and men, to be our priest, took on flesh not from Levi but from another tribe, namely Judah; he offered another sacrifice than the legal one, that is, his own flesh to the Father for us; he left others than those of the lineage of Aaron as heirs of his priesthood, namely the sons of grace of the new testament, gathered from the whole nation of the Gentiles. And God, as if speaking in a human manner, says: Who will act according to my heart and my soul; it can be rightly taken to refer to Samuel, who in all things obeyed his will as a man would obey God; but concerning the Lord Savior, it means that as the only begotten Son, he is aware of all the secrets of the Father, as he himself clearly testifies about himself, saying: And I do nothing of myself, but as the Father has taught me, so I speak. And he who sent me is with me; and he has not left me alone, because I always do what pleases him (John VIII). To whom the Father builds a faithful house, which house we are, if we hold firmly to the confidence and the glory of hope until the end. And this house will walk before his Christ, that is, the highest priest himself, all days; for the holy Church up to the end of the world will never cease to grow with the increase of its members. Otherwise, how can it be understood about Samuel, that a faithful house was built for him, which would walk before the Christ of the Lord, that is, Samuel himself, all the days; since we read later that his sons turned aside from his ways after greed, and perverted judgment? Unless perhaps in this place we understand his house to mean the Israelite people, who served the Lord all the days of his priesthood. Concerning which it is written: And all the house of Israel lamented after the Lord. And shortly after: So the children of Israel put away Baalim and Ashtaroth, and served only the Lord (1 Samuel VII). But as for what follows: However, it shall come to pass, that whoever remains in your house, shall come to pray for him, and to offer a piece of silver, and a morsel of bread (1 Samuel II); this both in the present time is somewhat fulfilled, and in the end of the world will be completely fulfilled. For even if few, yet some daily from the Jews, not only of the common people, but also from the priestly lineage flee to the Church; and when the fullness of the Gentiles has come in, then all Israel shall be saved (Romans II). Whoever from these is to be saved is indeed the one who is said to remain in the house. With the priesthood of Eli perishing, it is necessary for him to offer to the Church for himself a piece of silver of devoted confession to God, which is contained in the creed; short in word, but significant in virtue. Silver represents the clarity of the heavenly word, as gold often represents the splendor of spiritual wisdom. He shall also offer the bread of the saving sacrifice, with the legal victim's flesh rejected, and shall…
1 Samuel 2:35 — Commentary on Samuel
And I will build a faithful house for him, etc. The faithful house, which is built for the faithful priest on the rock foundation by the wise man, is the Church; which walked before Christ all the days of this present life, and never will the gates of hell prevail against its perfect progress. And it is beautifully said, "She will walk all the days;" because when the course of fleeting days has passed and the better day comes in His courts, which is better than thousands, and He grants the blessing, who gave the law, this house has nothing more to improve, walking from strength to strength; because she will see the God of gods in Zion and will praise Him blessed in His house, indeed even the house itself forever. For a faithful house cannot easily be understood as built for Samuel, whose sons are reported to have turned aside to greed and not walked in his ways, unless perhaps his house is to be considered the people he was leading, about which it is written: "And all the house of Israel longed for the Lord" (1 Samuel 7). And to have walked before Christ the Lord, either the Lord Himself before Samuel, or Samuel himself, whether Saul or David can be understood.
1 Samuel 2:36 — Commentary on Samuel
It will happen, however, that whoever remains in your house, etc. And some daily not only from the priestly, but also from every tribe of Israel, and all at the end of the world the remnants of that nation, so that they may be reconciled to God, come to the church; and, rejecting the flesh of the sacrifices, they offer the word consummating and shortening of the life-giving confession, and the bread of spiritual sacrifice. For indeed silver signifies the word of the confession of faith, and the coin expresses the brevity of the same confession, which is contained in the Creed. And this man of God, who is shown to be a prophet by his office, said: Whoever remains in your house, which is what Isaiah said: The remnant shall be saved. (Rom. XII). And the apostle, recalling the words of Elijah: So therefore, he says, also at this time there is a remnant according to the election of grace that has been saved (Isa. XI).
1 Samuel 3:1 — Commentary on Samuel
But the boy Samuel was ministering to the Lord in the presence of Eli, etc. The boy who was born to us in the flesh, in the sight of the Jewish priests, was ministering his gifts to the early Church both personally and through his evangelizing disciples. And the word of the Lord was rare at that time, precious because of its rarity, for the harvest was indeed plentiful, but the workers were few (Matthew 9). Nor was there a Pharisee, Scribe, or priest who could unlock the hidden visions and the manifest sayings of the prophets for the people with exposition.
1 Samuel 3:2 — Commentary on Samuel
It happened on a certain day, Eli was lying in his place, etc. He designates the lamp of God according to the dignity of Eli's rank. But by signification, we correctly take the lamp to mean the old priesthood, necessary indeed in the night under the shadow of the serving people, but to be removed with the approach of the day of new grace. For just as the lamp shining only in houses during the night, closed off, is not sufficient to spread the rays of its brightness more widely, but the sun, when it rises, illuminates everything both outside and inside so thoroughly that even the light of the lamp becomes less useful or indeed extinguishable; rightly, this is compared to the knowledge of the law, which shone as if enclosed within one house of Judea, while the other nations outside were oppressed by the terror of blind night. To the Gospel, which, after enlightening Judea, also dispelled the far-reaching shadows of Gentilism. And just as the rising sun would hide or even extinguish the lamp, the Apostle shows, speaking of the letter and the spirit: "For what was glorified has no glory now in comparison to the surpassing glory. And if what was fading away came with glory, how much greater is the glory of that which lasts" (2 Corinthians 3). Therefore, Eli was lying in his place, and his eyes had grown dim, and he could not see the lamp of God, before the dignity of the old priesthood and law he served was extinguished; which ought to have watched, stood firm in faith, acted manfully, and been strengthened at the time of the Lord's Incarnation, degenerating from the alacrity of its original state, was languishing as if worn out by old age; nor was it yet clear in the light of true sense, for it had been greatly deprived of this light by the secondary interpretations of the Pharisees, after the things perfected by Christ's blood.
1 Samuel 3:3 — Commentary on Samuel
But Samuel was sleeping in the temple of the Lord, etc. The Lord, while instructing and ministering spiritual matters to mortals, would suspend the external vision of the mind to fix it in the contemplation of the supreme and innermost light. For they say that the temple, where the divine and heavenly sacraments are, is called a place of contemplation; where the ark of God is, that is, the glory of the supreme Trinity, solely conscious of the divine entire secret. Whence it is said in the Psalm: I kept the Lord always in my sight; because he is at my right hand, that I be not moved (Psalm XIII).
1 Samuel 3:4 — Commentary on Samuel
And the Lord called Samuel, etc. It's a challenging mode of speaking, how from time to time a father calls his son to know the secrets of his judgment; and he responds that he is present, who was born before time from the Father and speaks: All things have been delivered to me by my Father (Matthew XI). And: All that the Father has is mine (John XVI). But often Scripture, according to human manner, speaks about God, or rather God himself in Scriptures speaks about himself, as in the Gospel: For I do not speak on my own, but as I hear I judge; and all that I have heard from my Father, I have made known to you (John XV). Likewise, in Genesis, God said: Let us make man in our image and likeness (Genesis I). Therefore, Samuel, called by the Lord, responded: Here I am.
1 Samuel 3:5 — Commentary on Samuel
And he ran to Eli, etc. Christ, called by the Father, who was always in him, to contemplate the miracles of his eternal majesty, responds that he will remain eternally with the Father by divine presence; and among these, suddenly appearing in human flesh, he speaks to the teachers of the Jews: And he himself, whom you sought for so long, and desired to come in the flesh, who was often called by the prayers and vows of the faithful for the salvation of the world, I myself have come, I who spoke, behold, here I am.
1 Samuel 3:6 — Commentary on Samuel
And the Lord added to call Samuel again, etc. Let us not tire of repeating in our discussions what neither the Lord tired of saying, nor the historian of repeating in writing. God the Father calls God the Son, not as a man calls another man, by moving the air with words from one place to another; but showing Him, always remaining in His invisible presence, even when He bore man on earth through visible signs. And since Samuel means "God" or "name of God," we might rightly say that the Lord called Samuel when the Father demonstrated His incarnate Son with miracles as the true God, and he responded, "Here I am." To whom the same Son said: "I am in the Father, and the Father is in me" (John 14).
1 Samuel 3:7 — Commentary on Samuel
Moreover, Samuel did not yet know the Lord, etc. Moreover, the Savior, whose name is God, was not yet recognized by the carnal as always knowing all the secrets of the Father, nor before He was baptized did John see and bear witness that the heavens were opened to Him, and that the voice of the Father was made upon Him from above. Thus, in the manner of Holy Scripture, the ignorance of the blessed Samuel in his childhood concealed demonstrates the wisdom of the Son of God in the infancy of the flesh. For it is not said in vain: Because in Him are hidden all the treasures of wisdom (Col. II), clearly to be manifested in the faithful, believing.
1 Samuel 3:8 — Commentary on Samuel
And the Lord added, and called again Samuel the third time. The Lord calls Samuel the third time, he himself rises the third time and comes to Eli and tells who has called him. The Father showed the Son visible in the flesh, signs of the invisible God, for the third time; namely, in infancy, in boyhood, and in youth. For in infancy, He shone through the angel to the shepherds and with the star to the Magi. In boyhood indeed, when He at twelve years old, showed divine wisdom in the temple, where He Himself said among other things: Because it is necessary for me to be in what is of my Father (Luke II). Moreover, in youth, when the Father Himself from the heavens marked Him after baptism with His voice, saying: This is my beloved Son, in whom I am well pleased (Mark I). But in each of these moments, in which the Son of God is declared by God the Father, He Himself, offering Himself as a mortal man to mortal men, indicated that He was present, who had been long sought, awaited, and desired.
1 Samuel 3:11 — Commentary on Samuel
And the Lord said to Samuel, Behold, I am doing a work in Israel, etc. What the prophet previously foretold to Eli about the judgment of his house, meaning its rejection and the substitution of Samuel in the priesthood, the same Samuel now understands through the oracle of God about himself, and he announces it to Eli; because what the prophets heralded by defining the old and introducing the new — that is, the priesthood of Christ's Church — the same Christ, having conversed in the flesh, clearly heard from the Father in secret, where mortals do not have access, reveals openly and plainly to the leaders of the Jews.
1 Samuel 3:14 — Commentary on Samuel
Therefore, I have sworn to the house of Eli, etc. The house of Eli according to the letter could not be cleansed by the blood of victims, which the iniquity of his sons polluted, but nevertheless, it was cleansed by the blood of martyrdom when so many priests of his lineage were innocently destroyed in the city of Nob for the sake of the grace of paternal hospitality (1 Kings 22). According to the consequence of allegory, the iniquity of the house of Eli, indeed of the whole house of Israel, could not be entirely cleansed by any kind of sacrifices or gifts of good action, until the Lamb of God came, who takes away the sins of the world. For only the blood of Jesus Christ his Son cleanses us from all iniquity (John 1).
1 Samuel 3:15 — Commentary on Samuel
Samuel slept until morning, etc. The Lord remained in secret rest with the Father, with whom he ceaselessly arranged and governed all things invisibly, waiting for when, with the night of vices dispelled by the host of virtues, the lights of evangelical truth would reveal themselves, when the shadow of the law departed. And immediately, wherever he saw the dawn of faith rising in anyone's heart by the breath of the Sun of righteousness, opening the more abundant gifts of his Spirit, he promised the hope of entrance to the eternal house in heaven. This happens not only then among the Jews but also among us to this day; for whoever has not yet received the grace of Christ, or having received it, has cast it away by the merits of sins, to this person placed in the night of blindness, Christ, who always watches in the saints, sleeps, and the entrance of the heavenly kingdom is closed to him. But when he receives the light of hoped-for and sought-for forgiveness, immediately the Lord, as if awakened from sleep, opens the doors of virtues, which he had closed at the coming of the evening of faithlessness. This sense agrees beautifully with another trope, that while the Lord sleeps, the sailors are in danger; while he awakens, they are freed (Matthew 8).
1 Samuel 3:19 — Questions on the Book of Kings #2
"And none of his words fell to the ground." [1 Samuel 3:19] This was said of Samuel, after he had reported to Eli in the morning the divine oracle he had received during the night: "And none of his words fell to the ground," meaning that nothing of what he spoke was in vain, but all things he said came to pass. For the words that fall to the ground are the idle ones, which are to be regarded as nothing and trodden underfoot by everyone in disdain, just as the blessed Job said: "And the light of my face did not fall to the ground" (Job 29), because he had so habituated himself to bearing a countenance of such dignity that he was never resolved into contemptible joy; but whenever he presented himself with a more cheerful disposition to those present, he always did so for their benefit for a good reason.
1 Samuel 3:19 — Commentary on Samuel
Samuel grew, etc. The preaching of the Gospel grew, and God was in Christ, reconciling the world to himself. The reputation of Jesus grew, and it spread throughout all Syria. Hence John said: He must increase (John 3); and concerning the passing away of the old law like Eli, he immediately added: But I must decrease.
1 Samuel 3:20 — Commentary on Samuel
And all Israel from Dan to Beersheba recognized, etc. And the Catholic, that is, the universal Church, the spiritual Israel, which has been gathered from the beginnings of renouncing the devil to the font of baptism, knows that Jesus Christ, who is called "God with Us," is the preacher of faith. For Dan is interpreted as "judgment." It signifies that time for the Church, of which it is said: "Now is the judgment of this world, now the prince of this world will be cast out" (John 12). Beersheba, however, which is interpreted as "well of the oath," or "seventh well," or "well of satisfaction," signifies the full reception of baptism, when, with the devil exorcised, renounced, and expelled from the heart, each one enters the font of regeneration to be consecrated by the sevenfold grace of the Spirit and to be filled by the abundance of heavenly gifts. Even the very location of these places alludes not insignificantly to the sacraments of the Church, because the terminus of the land of Judea was Dan to the north and Beersheba to the south, a mystical distance well known to those who can sing with the spouse: "Awake, O north wind, and come, south wind, blow upon my garden, that its spices may flow out" (Cant. 4). Dan, moreover, is a village about four miles from Paneas towards Tyre, from which place the river Jordan takes its name, as Jor means "river" or "stream" in Hebrew; this also not insignificantly points to the beginning of baptism. Furthermore, Beersheba is a city or village in the tribe of Judah, lying to the south, as we have said. Therefore, all Israel, that is, the people of Christians intent upon the vision of God, from Dan to Beersheba, from the north to the south, that is, from the catechumens to the faithful, from those who have just now expelled the harsh blasts of the ancient enemy, to those who have already been filled with the most radiant warmth of the Holy Spirit, recognizes that Jesus is the Christ, the Son of God, and that believers have eternal life in His name. In this reading, the person of blessed Samuel may well be referred to those very members of Christ, exalted by the merit of pure humility, about whom He Himself says: "Whoever humbles himself like this little child is the greatest in the kingdom of heaven" (Matt. 18). Those sleeping in the temple of the Lord, that is, who have turned away from the external cares of the world with the whole light of their heart directed solely towards contemplating the divine will above, are taught how the secrets of heavenly judgments are revealed in many ways which the old, blinded, and rejected Eli did not see, just as the Lord Himself, who speaks in the Gospel, says: "I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and prudent and revealed them to babes" (Matt. 11). In this context, the crowned humility of the penitents and the condemned impiety of the proud are presented as an example, so that by these things it is manifestly shown that the hidden things of the wise of the world and the revealed mysteries to the humble are spoken.
1 Samuel 4:1 — Commentary on Samuel
For Israel went out to meet the Philistines, etc. The people went out, meaning, after gaining knowledge of the law, to openly perform good works which it had learned; and to the extent it could, to root out the error of Gentile customs, by which the hearts of the wicked, intoxicated, were heading toward eternal death. Whence rightly the Philistines are said to fall by drinking. In this struggle, however, Israel cared not so much to call back foreign nations from the pollution of sins as to guard itself, lest it perish by their example.
1 Samuel 4:2 — Commentary on Samuel
When the battle began, Israel turned their backs to the Philistines, etc. Once the conflict between Israel and the pagan peoples broke out over true religion, with the former fighting for the worship of the one true God and the latter for the defense of idols, Israel's faith failed, and it fell into the errors of the pagans more easily than the pagans could be converted to follow its faith. Nonetheless, a significant portion, although others sinned, remained steadfast in defending the camp of spiritual virtues. Do not think these words refer to the status of the ancient people of God merely allegorically, but also that they have a moral application for you. For whenever you try to fight back unclean spirits in a spiritual venture, not relying on your own strength but trusting in that stone which was cut without hands from the mountain (Dan. II), and which alone knows how to overthrow the kingdoms of the devil, immediately the enemies of truth oppose your every good deed with new fury. However, be careful not to turn the back of your mind to the enemies by sinning, as the apostle James warns: Resist the devil, and he will flee from you (James IV). Yet since it is written: The outcome of battle is varied, and now the sword consumes one, now another (2 Sam. II), if by chance you have retreated and the enemy has prevailed for a time, if he has trampled the fruitful fields of your good conduct, and boasted that he laid low prudence, fortitude, justice, and temperance, the four most excellent leaders followed by the whole army of virtues, you should not abandon the camp of your best purpose, which you have pitched near the firm rock, but rather with the remedy of humility and repentance restore the lost ranks of virtues with new forces; according to him who said: If the spirit of a ruler rises against you, do not leave your place, for composure mitigates great offenses (Eccl. X). Therefore, when the danger of conflict from adversaries presses, offer the Ark of fervent faith as your aid. But if perchance the wicked by mixing in heresy, or by any other kind of deceit, should take it away for a time, still the aid of divine mercy will not fail you, which often allows its own to fall temporarily that, recognizing their own weakness, they might afterwards be more cautious in virtues and kept perfect for rewards. Finally, the Ark soon returns home joyfully and stays in the city's citadel for twenty years, because virtue often received again through repentance fills the mind even more ardently than before the storm of temptation, and accompanies it to fulfill the complete Decalogue of divine law, and to receive the perpetual joy of the heavenly reward. But now that we have touched on these moral interpretations, let us return to the order of the lesson and seek the new fruits of spiritual allegory in the very old forest of the letter.
1 Samuel 4:3 — Commentary on Samuel
Why has the Lord struck us down today before the Philistines? etc. The wisest among the people of Israel at that time sought a way to attain salvation, inquiring, in fact, why those who received the law and wanted to fulfill it were unable to accomplish it, and why they were struck down by the Lord before the Philistines—that is, why, with the Lord permitting it and His grace not helping them, they lusted, while reading and being devoted to the law, which says, "Thou shalt not covet" (Exod. 20). Lastly, they found a useful counsel, that by seeking the grace of Christ, which is frequently promised in the Scripture of the law to the fathers (Deut. 5), they might find the grace of Christ signified in the law, through whom they might desire to be freed, that is, they should remember the ark of the covenant placed inside the veil of the tabernacle in Shiloh, and that it be brought by the people to obtain the help of salvation. We have said above in what manner Shiloh holds the type of the law.
1 Samuel 4:4 — Commentary on Samuel
And the two sons of Eli were with the ark of the covenant of the Lord, etc. The sons of Eli, by both name and merit, signify that the people not believing in Christ in the flesh was partly aided by the fault of the priests of that time. Indeed, Ophni means 'unshod,' as stated above; Phinehas means 'dumb mouth.' The former signifies dissolution of actions, and the latter also signifies the inactivity of teaching, when even the perfect priests should be adorned by the walk of good work and should be free in the voice of preaching.
1 Samuel 4:5 — Commentary on Samuel
And when the ark of the covenant of the Lord came into the camp, etc. When the Lord was born in the flesh, all Israel was disturbed, and at the preaching, some were moved to believe, others to contradict; and with the earthly conscience, the praises of heaven resounded.
1 Samuel 4:6 — Commentary on Samuel
And the Philistines heard the sound of the cry. The fame of the Lord's preaching spoke even to the knowledge of the gentiles.
1 Samuel 4:7 — Commentary on Samuel
And the Philistines were afraid, saying, "God has come into the camp," etc. The pagans were afraid, recognizing the coming of the true God into the world, to fortify the spiritual camps of the faithful; and the worshippers of many and false gods groaned together with their destroyed cults, and they mutually strengthened one another wickedly to battle against the ranks of faith and truth. For there was not so much exultation yesterday and the day before. Neither in the law, nor before the law, were the hearts of the believers ever so ready for everything out of desire for the heavenly kingdom, whether to endure the things that horrify the earth, or to despise the things they love.
1 Samuel 4:10 — Commentary on Samuel
Therefore the Philistines fought, and Israel was slaughtered, etc. The adversaries of truth, whether men or their leaders, the unclean spirits, fought against the believers in Christ; by whom, either openly raging, or covertly persuading, or injecting examples of depravity, some were slaughtered either by denial or martyrdom, others were repelled more urgently to abandon the tents of their firm faith.
1 Samuel 4:11 — Commentary on Samuel
And the ark of God was captured, etc. And the kingdom was taken away from the Jews and given to a nation producing its fruits. The order of the priesthood, which had not behaved rightly, was transferred by the judgment of the Lord.
1 Samuel 4:12 — Commentary on Samuel
But a man of Benjamin ran from the battle line, etc. The people who remained from the Jews perishing because of their perfidy, hearing from the apostles: "Save yourselves from this crooked generation" (Acts 2), came to instruct those who, having been emptied of Christ, still boasted in the law and kept the tabernacle of the Lord in Shiloh without the ark of the covenant; in order to provoke the listeners more easily to repentance, tearing off every old habit, and despising all former reliance on their strength as nothing, appeared in mourning. This man is said to have well descended from Benjamin, that is, the son of the right hand, because indeed the Church, in comparison to the Synagogue, because the heavenly Jerusalem, namely our mother, compared to the present one, stands out as the right hand to the left. This man of Benjamin therefore suggests either the people of the primitive Church or some teacher of that age, the son of the right hand of faith, or certainly the apostle Paul, who also descended from the tribe of Benjamin, who, though he was the last of the apostles, labored more than all in preaching (1 Cor. 15).
1 Samuel 4:13 — Commentary on Samuel
And when that man arrived, Eli was sitting, etc. When the teacher of the New Testament appeared in Judea, having torn the garment of the letter, the old priesthood still sat on the chair of Moses, although it had lost its light; but against Christ, who is the way, the truth, and the life. For he feared, as indeed happened, that if he were rejected, the grace of Christ might pass to the Gentiles.
1 Samuel 4:14 — Commentary on Samuel
And Eli heard the sound of the crying, etc. And the reputation of the repenting people reached even to the ears of the chief priests through the exhortation of the apostles, and it was not gladly received. Finally, while they were speaking to the people, the priests, and the magistrates of the temple, and the Sadducees came upon them, grieving that they were teaching the people and proclaiming in Jesus the resurrection from the dead. And the apostles did not delay to evangelize even them.
1 Samuel 4:15 — Commentary on Samuel
Now Eli was ninety-eight years old, etc. The legal priesthood at that time lacked two perfections that lead to life, namely faith and works. Therefore his eyes, that is, his announcements, were clouded in understanding, and they could not see Christ in the law. For there was a veil over their heart, which is removed in Christ.
1 Samuel 4:18 — Commentary on Samuel
The man was an old man, and advanced in years, etc. That priesthood had become aged at that time, once glorious with rich virtue, and it showed, at the appropriate time, judgments of the divine law, which is encompassed in the Decalogue, to the people of Israel through chief priests, elders of the people, scribes, and Pharisees who are also called doctors of the law. Moreover, according to the figurative interpretation of the law, each of us ought to keep the ark of the covenant within the tabernacle interiorly, and, when the time comes, while preparing to fight against the Philistines, he must offer this with himself; that is, he must always maintain firm faith and a chaste conscience; and when the situation demands, he must bring it forth as his aid in spiritual warfare against the impure, be they humans or demons, carrying with him two priests as guards, namely, the vigilant senses of twin love. For the Apostle does not deem just any faith worthy of praise, but rather that which works through love (Gal. V). And if, perhaps, while we are fighting, the impure spirits or heretics snatch away the ark of faith and kill the priestly and devout senses, it is necessary for a Benjamite man, distinguished by mourning dress, that is, a mind uplifted by the hope of heavenly piety, to come humbly and penitently, bringing back to our minds our errors and inducing the whole city of our ruler into mourning and tears, until, through God's mercy, the captured ark is returned, and a better priest is given to us in place of the lost ones, that is, a more chastened sense, after the labors of penance, and more vigilant and careful. Neither does the time of the seven months during which the Philistines held the ark diverge from the figurative form of penance. For it is well established that the grace of the Holy Spirit, which is said to be sevenfold, must be obtained by undertaking penance for the committed sins and seeking forgiveness; and the Fathers declare that this forgiveness must be sought in seven ways. Indeed, the expositors of the Psalter suggest seven penitential psalms, by which heavenly piety should be implored to obtain the remission of sins. However, there are those who convert the remembrance, recognition, and sorrow of sins not to seek remedy, but as Judas to augment their previous crimes. Since they have become aged among all their enemies, with their eye of the mind disturbed by the wrath of God, they have also lost the light of faith, and suddenly returning to the seat of judicial discretion, immediately perishing, they leave; and although they seemed to have lived discreetly for a while and managed themselves well according to the precepts of the law and the Gospel (for this is to judge Israel for forty years), nevertheless, upon the onset of the trial, they succumb to a miserable death.
1 Samuel 4:19 — Commentary on Samuel
Now his daughter-in-law, the wife of Phinehas, was pregnant, etc. The Synagogue, entrusted with the children of the legal priesthood to govern, indeed received the seed of the word from the teachers and was near to producing the fruit of faith, which it had long sought, at the Lord's preaching. However, she too, after the fall of the teachers, turned away from the uprightness of living, and although she bore not a small crowd of people, she herself, because she killed the Author of life, gave birth to death.
1 Samuel 4:21 — Commentary on Samuel
And she named the child Ichabod, etc. Ichabod is interpreted as "woe to glory," or "glory has departed," which no one will nearly dispute as being an apt name for the Jews of that time. But the glory of faith was transferred from Israel to the Gentiles, from the Synagogue to the Church; but at the end of the world, it will return to Israel. Let us rejoice in the glory transferred to us; let us fear for it to be transferred from us to its homeland, which is to be brought back on the wagon of new conversation.
1 Samuel 5:1 — Commentary on Samuel
The Philistines took the Ark of God, etc. The Gentiles received the word of the Gospel from Judea, where the Lord was born in the flesh, lived, and suffered, leaving the places of His dispensation sacred to the mysteries to this day. And they carried it, with a joyous reputation, into the foreign provinces of the world, which until then were burning with the flames of sins, dissolved by the enticements of the flesh. Hence, Azotus, which is called Eradod in Hebrew, according to its ancient name, signifies dissolution or effusion, or conflagration.
1 Samuel 5:2 — Commentary on Samuel
And they brought it into the temple of Dagon. And they brought faith into the world, which was set in wickedness, and concerning which the Lord said: When a strong man, fully armed, guards his own house, all his possessions are in peace; but if one stronger than he assaults him and overcomes him, he will take away all his armor in which he trusted, and divide his spoils (1 John 5; Luke 11). Dagon was strong when he guarded the foolish weapons of paganism in his hall. The ark of faith is stronger, which victorious of this took the spoils of impiety, and made them the weapons and spoils of piety.
1 Samuel 5:3 — Commentary on Samuel
And when they rose early in the morning, etc. The signs of miracles becoming clear through the heralds of faith, the worship of idolatry fell away among those who were able to be converted to Christ; but, although it was betrayed and exposed, which is vanity, it was recovered among those who moved the weapons of perfidy against the truth.
1 Samuel 5:4 — Commentary on Samuel
And again rising early in the morning the next day, etc. As the light of heavenly signs gradually increased, the face of idolatry was confused before the faithful of Christ, and they confessed as earthly and perishable all that they had hitherto done or believed.
1 Samuel 5:5 — Commentary on Samuel
For this reason, the priests of Dagon do not tread, etc. For the reason that the devil is to be cast out and condemned in the end, all those who perversely follow him either by teaching or acting, prompted by him, shun considering and guarding against the time of his sentence and condemnation. Indeed, before his worshippers turn away from iniquity, he, concerned for them, suspends their understanding, almost like the advance of the mind, from foreseeing the future or their own destruction. And this continues to the present day, that is, until each of them recognizes the light of truth, which whoever follows, not walking in darkness perpetually. Nor does he fear to tread on the threshold of Dagon in Ashdod, for with diligent mind he contemplates and dreads the punishment of the wicked, who burn with earthly desires, and their leader the devil, moreover, striving to sprinkle his own threshold with the blood of the paschal lamb, turned towards better things, that is, to secure his entrance and exit with the mystery of the Lord's passion. Therefore, the head and feet of the truncated Dagon on the threshold are deterred from contact with the same threshold. However, the blood of the immaculate lamb always renders safe those who remember it from the enemy, because the devil, whom he deceives, removes the consideration of the end that leads to impious Tartarus, both theirs and his own. But the Lord, whom he redeemed by the example of his passion and resurrection, always teaches them to hope for life after death.
1 Samuel 5:6 — Commentary on Samuel
But the hand of the Lord was heavy upon the Ashdodites, etc. Those who, having taken up the ark of God, grieve for Dagon's destruction and set up his ruin, are struck in their hind parts, and their land is ravaged by mice. For those who, having been taught the recognition of faith or even mysteries, either do not endure the idols to be cast down, or allow themselves to be forbidden from vices, because they look back, do not abandon the uncleanness of their old life, and reclaim those things which they ought to have forgotten and regarded as dung, as the Apostle says (Philippians 3). They are punished by the things they choose, and that becomes the cause of punishment to the wretched, which was the pleasure of their guilt. But even if they seem to produce any good, those who keep the eyes of their mind turned backwards, the root of their thought and the fruit of their action are destroyed by unclean spirits. The Lord struck not only Ashdod where Dagon was, but all the borders of Ashdod because he condemns and rejects not only the capital crimes in which the manifest work of the devil is evident, but also the small ones which appear minor or light sins to men, by the sentence of the strict judge. Ultimately, every idle word that men shall speak, they shall give account thereof in the day of judgment (Matthew 12).
1 Samuel 5:7 — Commentary on Samuel
Seeing the men of Ashdod had such a plague, etc. Upon seeing the idol worshippers experience the power of Christ against their gods, they refuse to accept his faith, lest on account of this they might be compelled to renounce their whole host of gods. Similarly, false Christians, seeing that due to faith in Christ the sins they love are forbidden to them, detest the religion of faith as much as they can, lest on this occasion they be commanded to extinguish the desires which they serve in place of God. The men of Ashdod in every respect, that is, worthy of the name of rift, dissolution, and burning, refuse to know the sacred Scriptures so that having known them, they would have to act according to what they have learned; and because of the Lord's sentence, which states that those who are ignorant of his will shall receive fewer stripes, they refuse to know what they ought to do: not understanding that there is a great difference between being simply ignorant and refusing to know what ought to be learned. And so, feeling this as harsh to their own wills, they impudently repel the ark of heavenly knowledge from themselves.
1 Samuel 5:8 — Commentary on Samuel
And the Gittites replied: Let the ark of the God of Israel be carried around, etc. And this carrying around of the ark suits the present time of our age, where each of the weak desires the difficult words of the Lord to be fulfilled by others rather than by themselves. But even barbarian nations, which have recently accepted the faith of Christ, soon become enfeebled by soft desires, thinking this charge should be given to others rather than be exercised among themselves for longer.
1 Samuel 5:9 — Commentary on Samuel
However, while they were carrying it around, the hand of the Lord came down, etc. Those who receive faith transiently and without fixed intention not only gain no advantage by believing, but also wretchedly deserve eternal punishment for the price of salvation.
1 Samuel 5:11 — Commentary on Samuel
They sent therefore, and gathered all the satraps of the Philistines, etc. Many believers of the nations today, though not in words, say: Abandon the faith, and let it return to the children of Israel, so that at last, having cut us off, they may be grafted according to nature into their own olive tree. For it is better that the ignorant perish, than to be condemned for the transgression of faith, which we cannot keep, along with other sins.
1 Samuel 5:12 — Commentary on Samuel
And the wailing of each city went up to heaven. And the murmur and impatience and the clamor of Sodom, falsely significant among the faithful, in whichever places, or persons, or certainly senses of the body, which are five for the cities of the Philistines, can never escape the strict judge, who foretelling such times with a dreadful sentence says: Nevertheless, when the Son of Man comes, will he find faith on earth? (Luke XVIII.)
1 Samuel 6:1 — Commentary on Samuel
Therefore the ark of the Lord was in the region of the Philistines for seven months. Seven often expresses the universality of any matter, either of time, or number, or surely the fullness of spiritual grace. But the month, which is varied by the increase and decrease of the lunar light, insinuates the state of the Church laboring between good and bad times, but never failing from the Sun of righteousness. Therefore, the ark of the Lord's faith has been and will be among the nations for the entire time of the age, in which the grace of the sevenfold Holy Spirit will fill the Church and be worthy to illuminate lands, as if they were weak and subject to itself. But according to the literal present reading, which narrates that the Philistines were struck by the proximity of the ark of the Lord, it teaches that no unclean person should presume to approach the holy things; but whoever wishes to receive the Lord's body, or handle His most sacred words, let him prove himself, and so let him eat of that bread and drink of that cup, discipline his body, and bring it into subjection, lest preaching to others, he himself should become a castaway (1 Corinthians XI, 9).
1 Samuel 6:3 — Commentary on Samuel
But they said: If you send back, they said, the ark of the God of Israel to its place, etc. And we, seeing the vengeance of the impious, and washing our hands in the blood of sinners, if we decide to send back the ark of heavenly grace to its place, that is, into the hearts of those neighbors who once had it and lost it by straying, advising them to repent, it must be done with utmost care that we do not seek to do this void of virtues. But according to the one who said: And his grace towards me was not in vain (1 Cor. XV), let us hasten first to act rightly ourselves and then instruct others. In this way, we will be able to escape the plagues of those who, having received the gift of knowledge, do not know how to repay the bestower for the sins they have committed. Also, it is universally advisable for the Church that the grace of faith, which is, the fruit of virtues among the nations, should not be found empty at the end of the world, and thus return to Israel for salvation; but as it came, so it should return, given to us through great teachers and return to them by means of great teachers.
1 Samuel 6:4 — Commentary on Samuel
According to the number of the provinces of the Philistines, etc. According to the number of the five senses of the body, which you contaminated by looking back, whose fruits you all lost by poorly handling faith, now in all that you do by seeing, hearing, tasting, smelling, or touching, offer to Christ the most illustrious virtues due to him, such as patience, compunction, humility, and others.
1 Samuel 6:5 — Commentary on Samuel
And you will give glory to the God of Israel, etc. And confess that God alone is true, but every man is a liar (Rom. III; Psalm CXV); perhaps He may turn His face away from your sins and wipe out all your iniquities, and, while the merciful Compassionate One imposes on you a very light burden.
1 Samuel 6:7 — Commentary on Samuel
Now, therefore, seize and make a new cart, etc. Now, they say, hasten, and either in your hearts or in the hearts of your brethren, putting off the old man with his deeds, put on the new one, which is created according to God in righteousness and holiness and truth (Ephes. IV); and this in the unity of Catholic peace, in which it is so beneficial to salvation to perform whatever good one can, and as noble teachers in the twin, that is, the love of God and neighbor, free from the yoke of sin, rejoicing in the offspring of spiritual faithful children, whether for the burden of preaching the faith or bearing the necessity of the brethren, submit. But hold back any little ones and infants still in Christ within the small scope of your counsel until they grow into a perfect man.
1 Samuel 6:8 — Commentary on Samuel
And you will take the Ark of the Lord and place it on the cart, etc. Place the more secret parts of the heavenly mysteries, imbued with the new commandment of Christ, upon it, and also set forth for all together as an example to be observed and followed, in such a way that the Church, adorned with both the mysteries of faith and examples of virtues, may be sent to seek the remnants of the Israelite people, and never let your mind's eyes turn away from observing its steps.
1 Samuel 6:10 — Commentary on Samuel
They therefore did this in this way, and took two cows, etc. The Philistines made the ark according to the advice of their priests and diviners. And the faithful stewards of it will also act in accordance with the predictions or future instructions of previous priests and prophets; let us also make corrections either of our own, or of a neighbor, namely the members of the Church according to the command of spiritual teachers. No one should think it absurd that we say the deeds of unbelieving diviners and priests overflow to the interpreting prophets and teachers of the Church with spiritual mystery; but rather, recognizing the use of allegorical speech, let the one who reads see that even those things that not only unbelievers but also those openly hostile to God have done are typologically related by distinguished expositors for the observance of most wholesome piety. No less sacred or full of mystical piety is it that the impious persecutor of the Lord in His passion clothed Him in a purple or white robe, crowned Him with thorns, gave Him vinegar to drink, hung Him on the cross, wrote "King" in Latin, Greek, and Hebrew, than that His devout and inviolate mother wrapped Him in swaddling clothes at His birth, laid Him in a manger, shepherds praised Him, magi worshipped Him; that when He was killed, His chosen disciples anointed Him with spices, wrapped Him in linen clothes, laid Him in a stone tomb, closed it with a large stone, and do not doubt to learn useful things from people of any kind, your fellow human beings. Hear what Solomon says: "Go to the ant, O sluggard, consider her ways, and be wise" (Prov. VI).
1 Samuel 6:12 — Commentary on Samuel
But the cows went straight, etc. The teachers went straight through Christ, leading to the kingdom of heaven. Indeed, the way to Beth-shemesh, that is, the house of the sun, is the very same that says: "I am the way, the truth, and the life" (John XIV). And elsewhere: "I am the light of the world; whoever follows me will not walk in darkness, but will have the light of life" (John VIII).
1 Samuel 6:13 — Commentary on Samuel
Moreover, the Bethshemites were reaping wheat in the valley, etc. Furthermore, the citizens of eternal light, desirous to store the ripe fruits of virtues, which they produced with humble hearts, into the joys of the heavenly homeland; and with the eyes of their hearts lifted, they rejoiced wherever on earth they saw the heavenly things.
1 Samuel 6:14 — Commentary on Samuel
And the cart came into the field of Joshua of Beth Shemesh, etc. And wherever the Church sees hearts bringing forth fruit for Jesus Christ, the Lord of eternal clarity and the inventor of perpetual light, it prepares to make a dwelling there, as if finding rest after the labor of seeking. Such was always the progress of the Church; such was its coming into the nations; such will be its return to Israel.
1 Samuel 6:15 — Commentary on Samuel
The Levites, however, laid down the Ark of God, etc. Ministers of the word, receiving faith and examples of the lives of saints from those who have preceded in Christ, did not place these things in some base and lowly earthly breast, but in those which they saw as firm in Christ. That great stone can be not inappropriately referred to the people who glory in the law (for the law is written on stone); and the ark placed upon the stone may be understood, when the people emulating the law have received the faith of grace.
1 Samuel 6:16 — Commentary on Samuel
And the five lords of the Philistines saw, etc. All who have preceded in Christ, so long contemplate the faith and deeds of those succeeding them in Him as in a mirror, until they recognize them also as firm in faith and progressing well; and thus, becoming more assured of their salvation, they return to the homes of their own conversation to be cared for. It can also be understood of hypocrites, who, although they seem for a time to imitate the way of life, yet do not merit to enter the gates of Beth-shemesh, that is, of the Sun of righteousness, because of the instability of their left-leaning mind.
1 Samuel 6:18 — Commentary on Samuel
Here are the golden mice, etc. All, both small and great, strong and weak, must repay the Lord with golden vessels for their sins, that is, with the splendid gifts of contrition and humility, gentleness and chastity, and the other spiritual fruits. For who is clean from impurities? Not even if his life on earth be but a single day. And if we say that we have no sin, we deceive ourselves (Job XVIII; 1 John I; Job XX). For who will boast of having a pure heart, who has not in some way deviated from the path of truth in one of the five well-known senses, or whose thoughts or good actions have not occasionally been gnawed at by the bite of the ancient adversary, so that he must rightly ask for the remedies of penance for these, and from the memory of the vices he committed or the temptations he endured, he has to insist more sharply on practicing virtues? For it is to repay the Lord corrected with golden five-fold for the mice and corruptors and corrupted ones in which he was punished for erring. And it is beautifully said that the metropolis of any province, with its adjoining cities and villages, returned one golden mouse and anus each, because we duly pay the debt for sin when the rich and poor, the learned and unlearned, signified by the difference of a walled city and a village deprived of a wall, all made one in Christ, strive to see the one and the same will of God, perceive the same good fragrance of Christ, taste together how sweet the Lord is, and equally hear and do His words. But those who refuse to repent and pay the debt of penance for sin will not escape the hand of the stringent Judge, but driven into outer darkness, will not come out until they have paid the last farthing. To whom the wise of the Philistines above, suggesting better things, said: "Why do you harden your hearts, as Egypt and Pharaoh hardened their hearts? Did they not, after being struck, then let them go, and they departed? Which is to say openly about the reprobates: Did they not, after receiving the sentence of eternal death, then first cease to sin and do harm to the good?"
1 Samuel 6:19 — Questions on the Book of Kings #3
"And he struck down from the people seventy men, and fifty thousand of the common people." [1 Samuel 6:19] This was said of those who dared to see the Ark of the Lord returned from the land of the Philistines, although they were not of the Levitical lineage: "And he struck down from the people seventy men, and fifty thousand of the common people." The terms "people" and "common people" are used interchangeably to signify the same thing. For both are commonly translated from the Greek term "laos." However, there seems to be a distinction here, as the word "men" is added in the first phrase of the verse. For what your Codex reads, "seventy-two," is entirely erroneous; for "men" refers to elders, implying that seventy of the dignitaries of the people were struck down, while fifty thousand were from the general crowd of common men; thus, to prevent this in Exodus, the people stood far off, and prayed, with only Moses ascending to the Lord (Exod. 20).
1 Samuel 6:19 — Commentary on Samuel
But he smote certain men of Beth-shemesh, etc. Not the priests and Levites, whose office it was to carry the ark; but the ignoble common people, to whom it was not even lawful to look upon it, he smote. To prevent this, in Exodus the people stood afar off and prayed, and Moses alone went up to the Lord. For only those perfect in knowledge and action know how to direct their mind to the contemplation of heavenly things in this life. But if anyone less perfect should presume to handle divine matters among human, it must be cautioned lest his unconsidered rashness be struck down either by heresy, or despair, or any other danger. But perhaps it is better to take this smiting of the people who had seen the ark of the Lord in a good sense; for the more anyone begins to look upon the secrets of divine majesty, the more soon, feeling humble about himself, he trembles and faints from all his confidence in his own virtues. With this most salutary wound he trembled who said: I will speak to my Lord, though I am but dust and ashes (Exod. XVIII). And also the Psalmist, when he said: My eyes fail looking for your salvation (Psalm CXVIII). Which means to say: the higher I contemplate the most sacred mysteries of your salvation, that is, Jesus, the more quickly I, struck by a vital wound, despise my own deeds which I thought were strong. In this wound, not only struck but also dead, he rejoices who said: For through the law I died to the law so that I might live for God: I have been crucified with Christ (Gal. II). To this same sense the number of the slain, fifty or seventy, which principally regards signifying rest and the grace of the Holy Spirit, also agrees. For both the seventh day and the fiftieth year were consecrated by law for rest. And the Holy Spirit, whose sevenfold grace Isaiah writes about, descended on the Church on the fiftieth day of the Lord's resurrection. For while now having eternal years in mind they console their soul, and are delighted by the sole memory of God, and their spirit fails for a while, then, exalted by the Spirit of God, they strive towards perpetual rest. To both senses fits aptly what follows:
1 Samuel 6:20 — Commentary on Samuel
And the men of Beth-shemesh said: Who can stand, etc. The men of the house of the sun, that is, the citizens of the heavenly homeland, wandering on earth; and if they taste even a little, and that by snatching, of the eternal light which they thirst for, they immediately realize how much they are nothing of their own, rightly fearing they say: For no living being will be justified in your sight (Psalm 142). Because even if someone seems to stand by human judgment, yet in the sight of the Divine Majesty, they are proven to be lying low; and with modest and kind advice, after that sublime ardor of love known only to themselves and to God, they impart to their lesser neighbors the gifts of spiritual knowledge that are sufficient for them. As the great citizen of Beth-shemesh said: For whether we are out of our mind, it is for God; if we are of sound mind, it is for you (2 Corinthians 5). And this is what follows, with the men of Beth-shemesh speaking about the ark of the Lord:
1 Samuel 7:1 — Commentary on Samuel
They sanctified his son Eleazar, etc. They chose holy and learned men, and by the name of the sons of God, they appointed teachers who would guard the state of the Church. For Eleazar, who is called the helper of God, figuratively expresses the assembly of those who can say with the apostle: "For we are God's fellow workers" (I Cor. III). And elsewhere: "I planted, Apollos watered, but God gave the growth" (Ibid.)
1 Samuel 7:2 — Commentary on Samuel
And it came to pass, from the day the ark remained in Kiriath-jearim, etc. Here, observe the difference between active and contemplative perfection. Behold, the ark of the Lord, which could scarcely remain even one day in the field of Joshua the Bethshemite when it arrived; and not only could it not ascend to Gabaa, that is, the high place of Bethshemesh, but it could not even clearly enter its very gates. However, reaching Kiriath-jearim and being brought to its hill, it remained there for almost twenty years, with days of virtues multiplied until the year was complete, because the contemplation of heavenly life can scarcely be tasted for even a moment by the holy ones living in the flesh. For the body, which is corrupted, weighs down the soul, and the earthly habitation depresses the mind that thinks of many things (Wisdom IX). On the other hand, active life can be celebrated with much longer duration and in the companionship of cooperating brethren, so much so that the Decalogue in it, doubled by the grace of the Gospel, or certainly perfected by the body and mind, is shown to be fulfilled almost as if it were the twentieth year of the ark remaining with them, proven by the merits of good deeds.
1 Samuel 7:2 — Questions on the Book of Kings #4
"From the day the ark of the Lord remained in Cariathiarim, the days were multiplied, etc." [1 Samuel 7:2] What is said, that from the day the ark remained in Cariathiarim, the days were multiplied, indeed it was already the twentieth year, and all the house of Israel rested after the Lord, should not be understood as if the twenty years in which the ark stayed in Cariathiarim until the eighth year of David's reign, when the gathering crowd of the people brought it to Jerusalem, ought to be counted. For it is found later that in Saul's times, it was taken out from this city and brought into the camp, while he fought against the Philistines. Thus it is written: And Saul said to Achia: Bring the ark of the Lord, for the ark of God was there on that day with the children of Israel. And because it is certain that David brought it to Jerusalem, having taken it from the house of Abinadab, into which it is said to have been brought, it remains to understand that in the days of Saul, it was brought back from the camp and into the aforementioned city, from which it was brought again to Jerusalem, during David's reign. Therefore, the meaning of the aforementioned passage is that from the time the ark stayed in Cariathiarim, it was the twentieth year (Book of Antiquities VI, chap. 13), when it happened to be transferred from there during Saul's times because of the war. Or certainly it was the twentieth year, when all the house of Israel still rested after the Lord, having cast away idols, serving Him alone. What it did during the entire time of Samuel's leadership, which, as testified by Josephus, was completed in twelve years; and in the first period of Saul's reign, which, according to the same historian, lasted for twenty years, no one curious about sacred history is ignorant of. For afterwards, when the spirit of the Lord had departed from Saul, and an evil spirit troubled him, especially in pursuing the innocent and just David, it was necessary that a part of his military or populace participated in his wrongdoing.
1 Samuel 7:3 — Commentary on Samuel
If with all your heart you return to the Lord, etc. Here it is shown figuratively how the Lord teaching in Judea, performing miracles, suffering and rising, ascending into heaven and sending the grace of the Holy Spirit, made not only the Jews but also the Gentiles partakers of His mercy. Therefore, Samuel, having taken the priesthood after the death of Eli, addresses the whole house of Israel to remove foreign gods from among them.
1 Samuel 7:4 — Commentary on Samuel
So the children of Israel removed Baalim and Ashtaroth, etc. These idols are from the Sidonians; of which Baalim signifies the higher or ascending ones, and Ashtaroth the workmanship of explorers. Therefore, whoever of the children of Israel served the true God the Father at the preaching of the Savior, cast out all profane thoughts, which, ascending into the heart from the lowest, and not from above from the Father of lights, among the best and perfect gifts descending, desired to be above good; they removed every device of unclean spirits from their chest, who, going around the folds of the faithful, seek whom they may devour.
1 Samuel 7:5 — Commentary on Samuel
Samuel said: Gather all Israel to Mizpah, etc. The Savior said to the apostles that by preaching the word of the Gospel, they should gather all spiritual Israel to Mizpah, that is, to the watchtower, namely of the new truth and life. From this gathering of the universal church, the Catholic Church took its name in Greek. Placed in its unity, the Savior himself, praying, commends each to the Father, who before his passion, praying through the apostles, said: But I do not pray for these only, but also for those who will believe in me through their word, that they all might be one (John XVII). And now the Apostle teaches that he does the same, saying: Who is at the right hand of God, who also intercedes for us (Rom. VIII).
1 Samuel 7:6 — Commentary on Samuel
And they gathered at Mizpah, and drew water, etc. The fact that they drew water during prayers and fastings and poured it out before the Lord is a sign and execution of pious devotion. They gathered, as the Lord was preaching, to hear the word of the people, and being deeply moved, they drew from the bottom of their hearts a fountain of tears, which they would pour out as the most pleasing libation to God, offering it through the vessels of their eyes; and they abstained from all the allurements of the world, in that light of heavenly grace, confessing past sins and imploring the mercy of Christ.
1 Samuel 7:7 — Commentary on Samuel
And the Philistines heard that the children of Israel had gathered in Mizpah, etc. The enemies of the truth heard that, with the Lord preaching the Gospel of the Kingdom, all the people gladly listened to Him; and unclean spirits, specifically the princes of the impious (wherefore they are also called the rulers of darkness by the Apostle [Ephesians VI]), rose up against the state of the Church, or rather, against each of the faithful, to be attacked with wicked snares. Concerning their wicked uprising, we have previously discussed while expounding the name Baalim.
1 Samuel 7:9 — Commentary on Samuel
But Samuel took one suckling lamb, etc. The Lord took the innocent one, whom He had clothed in human form for the salvation of the world, and offered Him as a whole burnt offering on the altar of the cross to the Father. And it is rightly said that He offered a whole burnt offering, that is, wholly consumed, as one conceived without iniquity, born, and living in the flesh without sin, making all that He did through humanity worthy of the fire of the Holy Spirit of God. And the Lord prayed to the Father for His faithful, that their faith might not fail (Luke XXII). He prayed also for those who persecuted Him, that they might be forgiven the great sin of perfidy which they committed unknowingly (Luke XXIII). And the Father heard Him, strengthening the faith of those who almost lost it, and calling those who completely lacked faith to belief.
1 Samuel 7:10 — Commentary on Samuel
It happened therefore, when Samuel was offering a burnt offering, etc. It happened when the Lord offered himself as a sacrifice to God in the aroma of sweetness, that his persecutors, having set him on the cross, blasphemed or mocked him, and after his burial, attempted to obstruct the way of his resurrection, so that, as if he were condemned to eternal death, they would strip all hope of salvation from his faithful ones. But, with the earth shaken, rocks split, tombs opened, the dead rising, and other heavenly signs shining around his cross or burial, the enemies were terrified and scattered in different directions. Finally, at the tomb the guards were terrified and fell like dead men. And all the crowd that had gathered at the spectacle of the cross, and saw what was happening, beat their breasts and returned. Likewise also on the day of Pentecost, when the Lord thundered from above, and through the apostles, his own clouds, echoed the heavenly words, the enemies of the faith were confounded and struck by their words, with some being crushed by their impenitence and denial.
1 Samuel 7:11 — Commentary on Samuel
The men of Israel went out from Mizpah and pursued the Philistines, etc. The apostles went out from Mizpah, that is, the watchtower of their peaceful way of life, pursued the impious by reproving them; and struck them from their ancient, that is, impious life, gradually removing them with the sword of the word, until they led them to the fellowship of the Church, which is founded upon Christ. For Bethcar, which is interpreted as the house of the lamb, or the house of recognition, certainly signifies him, who, having innocently died in humanity, powerfully reveals the paternal secrets in divinity. Upon which house of divine recognition he found a place of beloved residence, who said: "Lord, to whom shall we go? You have the words of eternal life" (John VI). Which he desired to enter, who humbly knocking, asked: "Lord, show us the Father, and it suffices us" (John XIV). For they had learned from him because no one knows the Son, except the Father: nor does anyone know the Father, except the Son, and to whom the Son will reveal (Luke X). And therefore, rightly it is called the house of recognition, through whom he alone and the Father are revealed.
1 Samuel 7:12 — Commentary on Samuel
And Samuel took a stone, etc. And indeed we read above of the stone of help, which in Hebrew is called Ebenezer; but there the historian anticipated, whereas here he expresses both the time and the cause of the name being given; which, as a clear type of the Mediator, is rightly called one stone, because there is one Lord Jesus Christ, who justifies the circumcision by faith and the uncircumcision through faith; rightly placed between Masphat and Shen, that is, between the place where the altar of the Lord's cross was erected and the singular lamb was offered who takes away the sins of the world, and between it and the place where the victory of the Lord's word could spread throughout the world. That place, most beautifully lying above Bethcar, that is, the house of the lamb or of recognition, because the same Church of Christ shines throughout the entire world. Nor is it by chance that the same place Shen, that is, is said to be named, because the people of the Gentiles, who cry out to the Lord from the ends of the earth, and with Israel they hear: Rejoice, because your names are written in heaven (Luke 10). Of which it is also said elsewhere: And he calls his own sheep by name (John 10). Therefore the Lord took the precious stone, the chosen cornerstone, that is, himself; and set it between the people of the Jews and the Gentiles, who by the powerful help of his Spirit would gather both into one, and miraculously rescued from all adversities, would raise them up to the contemplation of the glory of his divine majesty; to the vision of which, than which nothing is better (for indeed, whatever we who have merited to behold it, seek nothing greater), because we will rejoice in the greatest good, it is said very well: Because the Lord has helped us thus far. Whence also in the Gospel, the Lord, as if promising the highest and incomparable good to the faithful people, says: He who loves me will be loved by my Father, and I will love him and reveal myself to him (John 14).
1 Samuel 7:13 — Commentary on Samuel
And the Philistines were humbled, etc. When they came to that assisting stone, to which the Psalmist according to the Hebrew truth alone sings: "Be to me a strong rock and a fortified house, to save me, for you are my rock and my fortress" (Psalm 30), our enemies will be humbled, nor will they again invade the borders of our strength, when they see themselves defeated with us glorified before the Lord. For as long as we toil in this world, the wars of temptations will never be lacking.
1 Samuel 7:14 — Commentary on Samuel
There was peace between Israel and the Amorites. After the ascension of the Lord, with the Churches confirmed in faith, there was our peace, which made both one, between those from the Jews and those who believed from the Gentiles. There will also be in you, when you live as a true Israelite, that is, without deceit, peace with the former bitter enemy, which is interpreted as Amorite, when you have taught all vices conquered in you to favor virtues, and the members which were weapons of iniquity for sin, you will have made weapons of righteousness for God. For as long as the grace of the true Samuel lives and reigns in your mind, although you cannot completely be free from sin as a human, whatever filthy thoughts, as if ambushing the spiritual virtues, the hands of the Philistines may take from you, you will recover with his daily help, and you yourself will also free into the boundaries of your good works from the hand of the Philistines, because the patience of the poor will not perish forever. And although you may not be able to be invulnerable in the midst of battle, once the course is completed, you will be granted the crown of life.
1 Samuel 7:15 — Commentary on Samuel
Samuel also judged Israel, etc. The Lord judges the Church at all times, in which, while it wanders on earth, He vivifies it with the light of His divine presence. For the days of Christ are the same as the days of the Church. About which He speaks in the Gospel: "As long as I am in the world, I am the light of the world" (John IX). Elsewhere, specifying this clearly, He says: "And behold, I am with you all days, even to the end of the age" (Matt. XXVIII). He also judges it, either by teaching through adversities, illuminating with gifts, delivering it from an unholy people, or leading it to heavenly kingdoms. Therefore, with hidden presence examining each of the elect, their hope, faith, and love, how much each has advanced in the aforementioned virtues, He examines daily either by Himself, who knows the secrets of the heart, or through spiritual teachers. For that a year denotes a person through figurative speech is also proven by the fact that the four well-known humors, by which the human body is sustained, are harmoniously associated with the four annual seasons: true blood with spring, red bile with summer, black bile with autumn, and phlegm with winter. Furthermore, the memorized cities are rightly compared to the aforementioned virtues, as their very names indicate, of which Bethel is translated into "house of God," Galgal into "wheel," and Masphat into "watchtower." The house of God signifies those who, having recently accepted the mystery of faith, have already become the temple of their Creator. The type of wheel alludes to those who, confirmed by the certainty of hope, have undertaken the swift course of transferring from this world in mind. By the name "watchtower" are expressed those who, perfected by the excellence of love, although still dwelling in the flesh, have learned to transcend the confines of the flesh by contemplating eternity. Indeed, it is narrated above that Samuel gathered Israel in Masphat, and there judged them, and went against the Philistines to fight them, but, while he was offering a burnt offering, they were defeated and fled. Now, however, he is reported to have also circled around two other cities, as if they were associates with Masphat, because the principal virtue that gathers the Church and fortifies it against all enemies is charity. But so that one may worthily attain to this, it is necessary first to care for the gift of faith, which purifies hearts, and hope, which leads to higher things.
1 Samuel 7:17 — Commentary on Samuel
And he returned to Ramathia, etc. The Lord returned to heaven in body by ascending once, the office of His dispensation having been completed; he returns daily in divine presence, by which he always and everywhere reaches entirety from end to end strongly, and arranges all things sweetly. For there is the flesh that he assumed for us and glorified; there is the hall of the blessed and of angels and men; there is the habitation promised to us by God, a house not made by hand, eternal in the heavens. Whence Ramathia is rightly called his height; and there, placed in body, he himself judges the Church, either chastising those still wandering on earth, until he leads them to the heavenly, or distributing worthy seats to those already dwelling with him according to merits, where in the house of his Father he has many mansions (John XIII), knowing that the Father has given all things into his hands, and has given him authority to execute judgment (John V). There also within the veil of heaven and the eternal holy of holies, he was building an altar for the hearts of the heavenly citizens to the Father. From this, the fire of his charity being ignited, the incense of everlasting praise rises, saying, Holy, holy, holy Lord God of hosts, the whole earth is full of his glory (Isaiah VI). And again: Salvation to our God, who sits upon the throne, and to the Lamb (Revelation VII); and other such things, which being brought thither in the Spirit, the beloved disciple heard, to be often repeated and always remembered. Thus far may it suffice to have briefly indicated in the first book of our exposition the change from the old priesthood to the new, prefigured in the guise of Heli and Samuel, so that we may freely investigate from another beginning the wider mysteries of the changing kingdom, which were prefigured through Saul and David, relying not on our ingenuity, but depending on the help of him through all things, to whom the whole Scripture of prophecy serves, whose kingdom shall have no end, and is a priest forever according to the order of Melchizedek.
1 Samuel 8:2 — Commentary on Samuel
The name of his firstborn son was Joel, etc. Joel means 'beginning' or 'was of God', Abia stands for 'father', and Beersheba means 'well of the oath'. It is indeed a place, as the name itself proves, where Abraham and Isaac made a covenant with Abimelech by swearing; this signifies that very fountain of salvation, which, united in the pact of one and the same faith, washes those circumcised and uncircumcised; in which the aforementioned brothers are appointed as judges so that they may both offer and drink the fountain of life. But they according to their name began but did not persevere to the end, to be saved, and though once belonging to God and worthy of the name of the patriarchs, now changed to the contrary, they preferred their own traditions and crimes over both the law and grace. And when any of us, cooling with the spiritual fervor he had begun, places base and earthly thoughts before his mind, it is as if the aging Samuel set the degenerate sons as judges in Beersheba; for the perverse senses are subject to the mystery of baptism.
1 Samuel 8:4 — Commentary on Samuel
Therefore, all the elders of Israel gathered together and came to Samuel, etc. Therefore, after the ascension of the Lord, all the elders of carnal Israel gathered together against him, and sent out to follow him into Ramah, that is, into the heights of heaven, where whatever we do on earth is quickly revealed, saying: 'We do not want this man to reign over us' (Luke 19); and as if speaking to him who can hide nothing, they said: 'Behold, they said, your faith and love in us have grown old, and the sons whom you have nurtured and lifted up, they have despised you' (Isaiah 1). Therefore, we preferred, like the nations that did not know you, and the kingdoms that did not call on your name, to remain strangers to your leadership rather than be deprived of the kingdom, faith, and homeland of your grace. For if, leaving the skill of fighting, we follow the simplicity of your doctrine, the Romans will come and take away our place and our nation. This indeed the Jews, though not in voice, at least in their depraved mind and intention, spoke against the Lord and against His Christ.
1 Samuel 8:6 — Commentary on Samuel
The speech was displeasing to the eyes of Samuel, etc. The infidelity of the Jews was displeasing before the wise in Christ, who are the eyes of the Church, because in choosing the lowest for the highest, although ignorant, they said to the Lord, "Give us an earthly kingdom that will perpetually damn us." For of the heavenly kingdom, which you promise to the poor in spirit, we have no care, for whose salvation the Savior prayed either by himself while he was in the world, or through his members even after the ascension. This is specially narrated in the ecclesiastical history concerning James, the brother of the Lord (Matthew V), because he prayed for the people attending the temple with such insistence and diligence that his knees were believed to have taken on the hardness of camels'.
1 Samuel 8:7 — Commentary on Samuel
But the Lord said to Samuel: "Listen to the voice of the people," etc. Do not take away their free will, but give the power to become children of God, to those who were unwilling to believe, and do not grieve the reproach of men resulting from the rejection of the people. For they have not rejected your teaching in the person speaking, but my divine teaching operating through you, so that I may not grant them an eternal kingdom in you. This is similar to what he himself said: "My teaching is not mine, but his who sent me" (John VII).
1 Samuel 8:8 — Commentary on Samuel
"As they have forsaken me and served other gods," etc. That is, just as they will also forsake the grace of the Gospel and serve rituals alien to God.
1 Samuel 8:9 — Commentary on Samuel
Now therefore listen to their voice, etc. And these most fittingly apply to the person of the Father speaking to the Son: "Let them go according to the desires of their hearts, and they will go in their own wills" (Psalm LXXX). However, testify to them through the Gospel, and preach to them what temporal misery before men, what eternal torment in hell those will suffer who, neglecting service, or rather spiritual freedom, preferred to reign over themselves, saying: "For the days will come upon you when your enemies will build an embankment around you, and your house will be left desolate" (Luke X), and similar things, and he said:
1 Samuel 8:11 — Commentary on Samuel
This will be the law of the king who will rule over you. It does not explain what a moderate and just emperor should be like, whose perfection is taught in many places of the Holy Scriptures and especially in Deuteronomy; but rather it intimates a wicked ruler, by whose harshness the subjects will be oppressed, in order to persuade the people to withdraw from their stubborn request. Figuratively, the Scripture that speaks of a good king signifies Christ: about whom it is sung under the figure of Solomon, "O God, give your judgment to the king" (Psalm 71). But what is said of a bad king refers to the devil: according to Ecclesiasticus, "A foolish king destroys his people" (Eccl. 10). And rightly so, because he belongs to the devil, while the other is a member of Christ.
1 Samuel 8:12 — Commentary on Samuel
And he will appoint for himself tribunes and centurions, etc. And from your great deeds, as if from sons born from the womb of a good conscience, the ancient corrupter will appoint others for himself to this office, as if certain tribunes to lead a hostile army against the camps of truth; others to promise the great perfection of eternal life to those who follow them as centurions; those who, sowing in the flesh, will reap corruption from the flesh; according to what Hosea says, "You have plowed wickedness, you have reaped iniquity, you have eaten the fruit of lies" (Hosea X). Others whom the fraudulent arranger distributes to strengthen fabricators of errors with dialectical snares and worshippers of perverse doctrines against the truth. We can also perceive the plowers of the devil's fields to be those who cultivate the hearts of the wretched with the exercise of wicked doctrine. The reapers, indeed, who, as if perfect in the smaller fruits of their hearers, lead them to the contemplation of their more secret mysteries as cleaners to the barns; this is proper to heretics, and especially is usually the invention of the Manicheans. For the sons of the rebellious people, whom we have interpreted over the diverse acts of one person, can also be referred to diverse persons, defiled by different errors but from the same adversary.
1 Samuel 8:13 — Commentary on Samuel
He will also make your daughters his ointment-makers, etc. He will make your synagogues, or the souls of the deceived, or certainly thoughts once free from pure chastity, to favor his depraved iniquities with wicked flattery; the prophet who abhors this worst kind of ointment prays: "But let not the oil of the sinner anoint my head" (Psalm 140). Contrary to this is the ointment-maker of the good king, Mary Magdalene, who says: "While the king was on his couch, my spikenard gave forth its fragrance" (Song of Songs 1). He will also make those who serve his furnace of vices: about which the prophet testifies, "All of them adulterers, like an oven their hearts" (Hosea 7). Contrary to this is the furnace of heavenly love, of which those who have received the word of truth say to one another: "Were not our hearts burning within us while He was speaking to us on the road, and explaining the Scriptures to us?" (Luke 24). He will also make bread-makers, who call those madmen to the abominable feasts of heresies, saying: "Eat bread in secret with pleasure: stolen waters are sweeter, and hidden bread more delightful" (Proverbs 9:17). Concerning which bread, it is also said elsewhere: "Sweet to a man is the bread of lies, but afterwards his mouth will be filled with gravel" (Proverbs 20:17). Contrary to this is the bread of truth, which strengthens the heart of man. Of which knowledge, because neither flesh nor blood shall reveal, but the Father who is in heaven: rightly it is sung under the figure of a strong woman of the Church, "She is like the ships of the merchant, bringing her bread from afar" (Proverbs 31).
1 Samuel 8:14 — Commentary on Samuel
He will also take your fields and vineyards, etc. Also taking from you the most abundant stores of your spiritual virtues, and the fruits of fervent love, not to mention the sweetest gifts of shining mercy, he will subject them rather to the pleasures of unclean spirits.
1 Samuel 8:15 — Commentary on Samuel
But he will also tithe your fields and the incomes of your vineyards, etc. But the ancient corrupter will wholly deprive you of your works, almost brought to the perfection of nature, and the hope of all your life with heavenly reward, which is signified by the number ten, so that he may restore the insatiable desires of those wicked spirits serving him, whom, once stripped of angelic virtue, he made to hunger for human destruction, by the damage of these things.
1 Samuel 8:17 — Commentary on Samuel
Your male and female servants also, etc. Even the improper motions of mind or flesh, for example, anger, jealousy, gluttony, lust, and other such things, which must be restrained and curbed by the discipline of wise men; but even the other duties of right intention, the cruel deceiver will instead claim for his own jurisdiction, and in the rich flocks of virtues, in which you have long served in vain, lacking the perfection of ten, the enemy himself will receive the palm of pasture in the end. Thus, you will finally bewail yourselves made servants under the adversary, whom it had previously wearied you to live as free under the Lord.
1 Samuel 8:18 — Commentary on Samuel
And you will cry out on that day from the face of your king, etc. This prophecy is clear, and until today, it continues to be fulfilled among the Jews; who, as it is written in the seventeenth Psalm: They will cry (and there is no one to save them) to the Lord, and He did not hear them. To whom the Lord says: I will not hear your prayers. For your hands are full of blood (Isa. I). Namely, the blood that they were calling down upon themselves in the choice of this wicked king by saying: His blood be upon us, and upon our children (Matt. XXVII). Let them wash this off with the water of baptism, and they will cry out to the Lord from their tribulation, and He will deliver them from their necessities (Psalm CVI). Otherwise, they hear from the apostle James: You ask, and do not receive, because you ask wrongly (Acts IV). But even in the moral understanding, vices are difficult and conquered late, which for a long time lying down willingly, and voluntarily casting themselves down, had oppressed.
1 Samuel 8:19 — Commentary on Samuel
But the people refused to listen to the voice of Samuel, etc. This obstinacy of the disobedient people asking for a king instead of the Lord does not only pertain to the time of proclaimed grace, but also before the celebrated mysteries of the Lord's incarnation. It occupied the Synagogue, indeed nearly the entire human race, from the first parent, when he put the words of the serpent before God. For always the obstinate ones endeavor to place their free will's decision before the governance of divine grace. But the good children of the Father, supplicating in spirit, do not say 'our kingdom' or 'our will'; rather, they say, 'Thy kingdom come; Thy will be done, on earth as it is in heaven' (Matthew 6).
1 Samuel 8:22 — Commentary on Samuel
And Samuel said . . . Let each one return to his city. Even today, the divine word teaches that all who are obstinate and rebellious against the Lord should return individually to the heart's council from the public scene of obstinate contention; so that each, more freely within his own heart, may diligently examine what he has done against the will of your heavenly ordination, and what sentence he is to receive from the strict judge.
1 Samuel 9:1 — Commentary on Samuel
And there was a man from Benjamin named Kish, son of Abiel, etc. In this Saul the king, who was chosen by the people instead of Samuel, who persecuted David, committed other crimes, rejected David, and dying received a successor to the kingdom: he signifies the wickedness of the Jews, who, despising and persecuting both the prophets and the Lord, preferred to reign by themselves; therefore they left the kingdom of God, from which they were expelled, to a nation producing its fruits. Now, in that he was anointed with holy oil, delivering Israel from the enemy, he figuratively announces the Lord Jesus Christ. And therefore, the present reading, which contains the history of the anointing of Saul, but no mark of reproof: designates the high mysteries of the Lord Savior's descent from heaven for us men, and for our salvation, his reception of baptism from John, and the other lofty mysteries of the temporal dispensation. And primarily, the sense that is concerning the Lord, helps, because Saul came from Benjamin, who is said to be chosen and good; whether because Benjamin is interpreted as 'son of the right hand,' or because it is the smallest tribe in Israel; for grace is always generated in Christ by the humble in spirit, to whom the kingdom of heaven belongs.
1 Samuel 9:2 — Commentary on Samuel
And he had a son named Saul, etc. For he who is of the earth is from the earth, and speaks of the earth: he who comes from heaven is above all; who did not commit sin, nor was deceit found in his mouth (John III; 1 Peter II). But also the name Saul, which means "desired" or "petition," most fittingly applies to Christ, who is always implored with great desire by the saints and is asked to be present. Likewise, the name of his father Cis, that is, "stern," also alludes to mysteries; whether it signifies God the Father, or David, or Abraham, or any other of the fathers, from whom Christ is according to the flesh. For that nature is stern, which not only cannot be conquered or changed, but also cannot be comprehended by any created nature. It is stern in the strictness of judgment to the reprobate, but through the grace of mercy is kind to the good. For it is said of these: "How good is God to Israel, to those who are pure in heart" (Psalm XXII)! But of those, it is said: "Your almighty word leapt down from heaven, from the royal throne, as a stern warrior into the midst of the land of destruction" (Wisdom XVIII); and in temptations, the faithful hearts of the good are stern, to whom under the guise of Ezekiel it is said: "Behold, I have made your face stronger than their faces, and your forehead stronger than their foreheads; like adamant, harder than flint have I made it" (Ezekiel III).
1 Samuel 9:3 — Commentary on Samuel
But the asses of Cis, father of Saul, had wandered off, etc. The souls that belonged also to God the Father of our Lord Jesus Christ had wandered off; because although they lived justly, before the Son of God descended to the earth, they could not receive the first robe. And God the Father said to His only Son: Join to your company the unanimous saints who adhere to you obediently, noble desires, and following you by their own virtue, begin the work of human salvation. But if it is agreeable to accept Cis, father of Saul, as the assembly of the ancient fathers, it is apparent that he carried the care of the souls of the faithful, and earnestly prayed to Christ that He would deign to come in the flesh for their salvation, saying: "O Lord God of hosts, restore us, and show the light of your face, and we shall be saved" (Psalm LXXII), and similar things.
1 Samuel 9:5 — Commentary on Samuel
But when they came to the land of Zuph, Saul said to his servant, etc. From the fifth place of failed inquiry, Saul intends, as it were, to return. And the Lord seemed, due to the enormity of human transgression, as if he wished to turn back from caring for the salvation of the impious, when, in the fifth age of the world, the oracles of the prophets were withdrawn, the frequent communication with angels was withdrawn, and only the wicked deeds of depraved men increased. And indeed, the world was pressed by so many and such great crimes before the coming of the Lord, that the Creator of the human race seemed to be more concerned with protecting the just than acquiring the salvation of the impious. However, for the sake of the adversities of his chosen ones, the provident Creator wished both to prove the invincible patience and to sharpen desires by deferral more and more; therefore it follows:
1 Samuel 9:6 — Commentary on Samuel
He said to him: Behold, there is a man of God in this city, etc. For this is the patience and faith of the saints, this is continuous love, this long expectation seeing from afar and greeting the joy of the Lord's incarnation and the restoration of humanity; this, I say, is the frequent plea in the Scriptures of saving grace: Stir up your strength, and come to make us safe. Arise, why do you sleep, Lord? arise, and do not reject us to the end; why do you turn your face away (Psalm 79, 43)? and other such things. Behold, they say, there is in the city of worldly conversation, most noble by heavenly grace, and without any doubt the truest chorus of the prophets. Now therefore let us go there, and from contemplating the glory of your divinity, which is only apparent to pure hearts, let us also come to perceive the mysteries of humanity, once promised and now long desired. Blessed indeed are the eyes that have seen, and the ears that have deserved to hear these things (Matthew 12). Perhaps with these things resounding about you, and affirming the path of our devotion, with the help of the proclamations of the prophets, the world will begin to believe, and we ourselves, with those who were lost brought back to life, will rest from the long effort of so much time. The word of doubt is placed to show the severity of human error and the difficulty of healing, according to the Savior's saying: Do you think he will find faith on earth? and: If you believed Moses, you would perhaps believe me too (Luke 18). Similar to this passage, the wise lover speaks to Christ in the song of her love: Who will give you to me, my brother, nursing at the breasts of my mother, that I might find you outside and kiss you (Cant. 8)? As if she openly said: Whom I believe, confess, and adore as invisible God within, him also I long to see and speak to outside in the form of my substance.
1 Samuel 9:8 — Commentary on Samuel
Behold, a fourth part of a silver shekel is found in my hand, etc. Understand that the silver shekel represents the perfection of human salvation, which progresses toward praising God; it attains its complete solidity through the increase of four parts: for in the Old Testament, it is raised by the future faith in the Lord's incarnation; in the New Testament, it is imbued with the sacraments of the same assumed incarnation; in the dissolution of the flesh, it is elevated by the reception of the eternal kingdom; and on the day of judgment, it will also be glorified by the resurrection of the flesh. Therefore, his servant says to Saul: Behold, a fourth part of a silver shekel is found in my hand; let us give it to the man of God, so that he may show us our way. The old faithful people, longing for the sweetness of new grace, say to Christ, who encourages them to good works: Behold, there is found in me the hope and faith of Christ to come in the flesh. Let us confess this to the ministers of the Incarnate Word, so that they may instruct us more fully about our way, which is Christ. Nor in vain does the servant, with Saul who signifies Christ, promise to do these things. For it is He who works in us to will and to act according to His good pleasure (Philippians 2).
1 Samuel 9:9 — Commentary on Samuel
Once in Israel, everyone used to speak thus: "Come, let us go to the seer," etc. The same man is rightly called an investigator and narrator of secrets, and a prophet, because he speaks of the future, that is, he foretells. And he is not unreasonably called a Seer, because with the cleansed eyes of the heart he searches the mysteries that less perfect ones cannot. Hence, their writings are called visions as well as prophecies. "The vision," he says, "of Isaiah, son of Amoz." "The book of the vision of Nahum the Elkoshite." "The word that Isaiah, son of Amoz, saw" (Isa. 1; Nahum 1; Isa. 2). Therefore, those who claim that the prophets of God spoke in a trance like the Cataphrygians and were unaware of the wise words they uttered should indeed be refuted. In line with the truth of the apostolic sentence, it should be understood catholically that the spirits of the prophets were subject to the prophets, so they knew by reason when to speak and when to be silent. Finally, the Psalmist. He who diligently seeks the commandments of God boasts that he understands more than the elders (Psalm 119). And in another place: "I will sing psalms and understand in the blameless way, when you come to me" (Psalm 101). Therefore, he does not sing psalms ignorantly as if possessed, who understands what he sings, with the spirit of wisdom coming upon him; but often the prophets, regarding certain things divinely shown to them which, due to their greatness, men could scarcely grasp, would inquire from the angels standing by as if using reason, and thirsting for wisdom. But it is questioned how Samuel, who does not speak of distant past but of present times, that is, the times of his age, can say: "For he who is called a prophet today was formerly called a seer." And they wish these and such verses to have been inserted by Ezra the priest and scribe, when he restored the holy Scripture, as if recounting times long past. For even long after Samuel's death up to the times of Ezra, the name of seers is equally ascribed to the prophets in the Scriptures.
1 Samuel 9:10 — Commentary on Samuel
And they went to the city where the man of God was. And the Lord came through the incarnation into the world, where at that time the greatest of the prophets, John the Baptist, was; with him also came those saints, not indeed being born again in the world they had already lived in and desired him to come; but by turning their mind to love him even in the flesh, whom they always spiritually loved in divine secrecy.
1 Samuel 9:11 — Commentary on Samuel
And when they ascended the slope of the city, they found the maidens, etc. With his followers of his incarnation, and as the Lord began to teach the sublime precepts of the new life to the first believers, humble and chaste souls appeared, having come forth from the hiding places of their sins by confessing, and to draw waters in joy from the wells of the Savior, taught beforehand by John, which he eagerly seeks, if he seeing asks among them, because, examining the consciences of each coming to him, he investigates whether they have understood John the prophet of truth or received his words with love.
1 Samuel 9:12 — Commentary on Samuel
Those answering said to them: Here he is, behold before you, etc. The simple souls answering to Christ, to whom the conscience of each, whatever they think, is open: Here, they say, is John, taught to see heavenly things, made a forerunner for you, and you hasten to follow him, we ask, to save us; for you are our helper and deliverer, O Lord, do not delay (Psalm 39). For he also today, that is, the preacher of the same grace and faith bright with light as you, came into the world. Because it is the time that all the chosen people may spiritually consecrate to God the sacrifice on the high summit of new conversation; for he himself who stands among us, not yet recognized, after I have wished to manifest you to the world, you will immediately find him prepared for the services of your coming. For neither that man of such great grace, before he has deserved to see you, nor can he ascend to the summits of the highest virtues, nor be refreshed by the perfect feasts of spiritual joy.
1 Samuel 9:13 — Commentary on Samuel
For the people will not eat until he comes, etc. For the unlearned masses, they say, cannot taste the sweetness of heavenly life, from which they have been exiles for so long, with hope, until he comes who testifies that the kingdom of heaven is near to those who repent. For he himself first washes by baptizing those who desire to become the living sacrifices of God, with their former errors chastised, and subsequently persuades them to rejoice in the hope of eternal inheritance.
1 Samuel 9:14 — Commentary on Samuel
And while they were walking in the midst of the city, Samuel appeared, etc. And the fame of Christ and his faithful ones began to spread gradually, being preached by John. And when all the people were baptized, and he himself had come to John to be baptized by him, John met him with the devoted services of a servant, so that after heralding the coming one, he might also baptize the present one and show the Lamb of God to the people; and progressing so greatly by merits and perfected by the blood of martyrdom, he ascended the summit of virtues, so that among those born of women no prophet would be greater.
1 Samuel 9:15-16 — Commentary on Samuel
But the Lord had revealed Samuel's ear, etc. And God the Father had revealed the secrets of His mystery to John, while the state of the Mosaic law was still standing, saying: Because after you have manifested to the world the day of the new grace compared in all respects to the legal figures as almost equal in the span of hours, I will send to you a man from the land of the son of the right hand, that is, who bears flesh not conceived by male seed, but sacred singularly by divine work, who according to his name will save the people who believe in me, eager to see God, from the power of darkness; this man baptizing and seeing anointed with the Holy Spirit, you will begin to proclaim him as the leader of my people to all.
1 Samuel 9:17 — Commentary on Samuel
And when Samuel looked at Saul, the Lord said to him, etc. When John saw Jesus coming to him, instructed by the Holy Spirit, he understood him to be the Lamb of God, the one who takes away the sins of the world, the one of whom the prophet Micah speaks: And you Bethlehem Ephrathah, you are small among the clans of Judah, out of you will come forth for me one who will be the ruler in Israel (Micah 5:2).
1 Samuel 9:18 — Commentary on Samuel
Saul approached Samuel at the city gate, etc. The Lord came to John at the boundary of fulfilling the law and initiating grace. For the law and the prophets were until John; from then on the kingdom of God is preached, and everyone forces his way into it (Matt. XI). And he asks him in what humility and in what perfection of other virtues his conscience is placed, who has deserved to see so much divine contemplation before other mortals then. For the house of each individual is the conscience, in which thoughts always dwell. But he does not question him with words, but by bestowing his gifts upon him. And he, responding, reveals where his house is; for in all the virtues he practiced, he showed himself to be placed in the abode of humility; saying, "He must increase, but I must decrease" (John III). And other such things, to which Samuel's subsequent responses aptly correspond.
1 Samuel 9:19 — Commentary on Samuel
And Samuel answered Saul, saying: I am the seer, etc. John responded, with the Lord bestowing heavenly gifts upon him, saying: I am the friend of the Bridegroom; I am your forerunner; I ought to be baptized by you, who, coming before me, have been made ahead of me. And indeed you will now receive baptism from me with the people of believers, together we will serve the feast of the word, and in turn, we are refreshed by the faith of the listeners. But when the splendor of your grace has shone upon all, with my role as forerunner completed, I will leave you to preach, and having joined the chorus of preceding prophets, I will take care to reveal all the mysteries of your temporal dispensation to the crowds of the faithful, indeed your members.
1 Samuel 9:20 — Commentary on Samuel
And as for the donkeys you lost three days ago, do not be anxious, etc. And concerning the souls which began to perish in the third period of the world, that is, at the beginning of the nascent world, rejoice, because by my preaching they have already learned to repent and hope for the kingdom of heaven. Understand the three periods: before the law, under the law, and under grace.
1 Samuel 9:22 — Commentary on Samuel
Therefore, taking Samuel, Saul, and his servant, he brought them into the dining hall, etc. The dining hall in Greek is called the coenaculum. It is called the dining hall from the three couches of those reclining thus named. For in Greek, they call a couch or bed klini. Indeed, among the ancients, in the place where the banquet was prepared, three couches were spread, on which those reclining feasted. Therefore, John, by preaching, called many to the feasts of virtues, preferring to all these Christ and His apostles, even those coming later; and rightly, because only through His baptism, which began to be given by their ministry, could the hall of the heavenly kingdom be opened. For those whom he taught would fulfill the Decalogue of the law through the recognition of the Holy Trinity with a strong and tireless mind.
1 Samuel 9:23 — Commentary on Samuel
And Samuel said to the cook, "Bring the portion which I gave you," etc. John spoke in his own language, which was accustomed to provide the audience with the food of life, saying: "Preach the power of the singular virtue, which I commanded you to say was given to no pure man." And she, immediately obeying with a prophetic heart, brought forth words suitable solely to divine power and majesty. And she testified that these belonged to the Mediator of men, to the name of Jesus Christ, saying: "He who has the bride is the bridegroom; and he who comes from above is above all" (John 3). And again: "For God does not give the Spirit by measure. The Father loves the Son and has given all things into His hand" (ibid.).
1 Samuel 9:24 — Commentary on Samuel
And Samuel said: "Behold what remains, I place it before you," etc. John spoke to Christ, proclaiming the marvels of His divine power: "All those whom I could call to faith and repentance, I persuaded to give effort to virtue. But because we are conceived in iniquity and brought forth in offenses, although striving greatly, we cannot fully be free from sin and grasp the pinnacle of virtue; You, who became the Word made flesh (John 1), perfect in all ways of winning and teaching, partake of the banquets, which our frailty cannot comprehend. About which banquet the Savior indeed said: 'My food is to do the will of Him who sent Me, and to accomplish His work' (John 4)." Then John was speaking such words to the Lord, and, recalling His sublimity and the frailty of human condition, said: "He who is of the earth is earthly and speaks of the earth; He who comes from heaven is above all" (John 3).
1 Samuel 9:25 — Commentary on Samuel
And he spoke with Saul in the upper room, etc. John spoke with the Lord in the light of His known divinity. For certainly the upper room (which takes its name from the fact that by its height it first receives the rays of the rising sun before the lower buildings) signifies the hearts of those who, suspended from earthly desires by divine fear, the Sun of Righteousness rises more familiarly. For when both, namely the Lord and John, had begun the commencement of their mission for which they were sent, and the grace of the new light had just begun to shine in the world, the same John confessed that Jesus Christ was the Son of God, while he himself was sent before Him, desiring Him with his whole intent of mind to rise to the works of the divine in the flesh, and to rest at the appropriate time from the duty of forerunning.
1 Samuel 9:26 — Commentary on Samuel
And Saul arose, and they went out together, etc. And Jesus manifested His glory, and His disciples believed in Him. Both of them went out, namely He and John, from the hidden contemplation of the divine will, and proceeded to show forth the great works of deeds outside.
1 Samuel 9:27 — Commentary on Samuel
And when they descended to the outermost part of the city, Samuel said to Saul, etc. When the Lord was sitting, having assumed humility and poverty for us, revealing Himself as the most despised and last of men, and among the citizens of the world as the lowest, He also taught His followers to be poor in spirit, yet He did not immediately face death at the hands of the often impious plotters; but according to the prophecies, of which John is a part, He commanded His obedient servants to go before Him, and to pass from vices to virtues, from death to life. But He Himself remained in the world for a little while after they departed until He completed the word about Him foretold by the prophets to His faithful.
1 Samuel 10:1 — Commentary on Samuel
(I Kings X) Samuel took a flask of oil, etc. John took the grace of the Holy Spirit to be preached, and testified that all its fullness rests in Christ, saying: "I saw the Spirit descending as a dove from heaven, and it abode upon Him" (Matthew III; Mark I). And well did he pour it out, for "your name is oil poured out" (Song of Solomon I).
1 Samuel 10:2 — Commentary on Samuel
When you depart from me today, you will find two men, etc. When Jesus, full of the Holy Spirit, departed from the Jordan from John, he found the people long lost by deceit, but now confirmed by faith and operation. He found them indeed, recalling them to the way of salvation; and this ceased gradually, and as the synagogue's carnal observance was to be dying and burying, from which he himself was willing to receive flesh. For Rachel was the mother of Benjamin, from the tribe from which Saul originated. He found those whom the Lord would save; and as if in the noonday of new love, in the fervor and light of knowledge shining from the heavenly realms, within the bounds of grace and truth, which in comparison to the law given through Moses is like the right hand to the left. Hence rightly Benjamin is interpreted as the son of the right hand. The believing people, found in this manner, mercifully confessed by Christ, giving thanks for his benefits, because their souls, once wandering like brute animals, were now redeemed by heavenly grace through him who came to seek and to save that which was lost (Luke XIX). They also confessed the mysteries of faith which they had learned, that by the dullness of fools' sluggishness, the Almighty Father, being solicitous for his Son and those believing in him, did not allow them to be disturbed by his passion and to fall from faith until the completion of the dispensation of the same passion and the celebration of the glory of the resurrection, he more fittingly commanded that the unclean souls either of Jews or Gentiles, which he had temporarily neglected, be sought and saved; so that those already partially found might be perfectly gathered by their Lord to the manger.
1 Samuel 10:3 — Commentary on Samuel
And when you depart from there, and go further, etc. Increasing the course of his teaching, the Savior arrived at the point of revealing to the disciples the secret of his passion, signifying that he was to bestow the gifts of the highest light on the world. Indeed, Thabor, which is a very high mountain and is interpreted as the coming light, in both name and position, smiles upon the mysteries of the life-giving cross, whose sacraments the Lord, revealing them, sought devoutly, and found all the mighty confessors of the Holy Trinity ascending to God in the Church with devout progress, which is Bethel, that is, the house of God; who, according to the grace given to them, some offered the richest remedies of penance for thought, speech, and action; others offered strengthening provisions of Sacred Scripture for the heart of man, revealed by divine gift in a threefold manner; others brought the most fervent cups of compunctive love in earthen vessels of the heart to be dedicated to God. While each in their own rank recognized Christ the Savior and wished for his incarnation to bring about the world's salvation, they gave him a double interpretation of the Scriptures; that after the first reading of the history, which was completed before his incarnation through the law, he might also open the allegorical and anagogical sense, which either pertains to the truth of present grace or to the beatitude of future life, through the act of the assumed dispensation. Surely, he also accepted these loaves from the hand of those who offered when he revealed to the disciples a worthy operation according to merits, so that they might understand the Scriptures. To this, if I am not mistaken, the interpretation of the three loaves rightly resonates; because in the Gospel, the importunate petitioner, urged by necessity, equally seeks and receives three loaves from a faithful friend (Luke 11). And in Leviticus, the loaves to be offered as a sacrifice are commanded to be prepared in three kinds of baking: namely, in the oven, in the pan, and on the griddle (Leviticus 2). We are nourished with the bread baked on the griddle when we receive those things which are openly and literally said or done without any cover to safeguard the soul's health. But with the bread fried in the pan, we seek what is often reviewed and reconsidered in the surface of the letter, to see what in it allegorically suits the mysteries of Christ, the state of the Catholic Church, and the correction of individual morals. Moreover, we seek the bread of the word in the oven when we also comprehend in the anagogical scripture, that is, by the upward lifting intention of the mind, those things which we cannot yet see, but hope to live out in the future.
1 Samuel 10:5 — Commentary on Samuel
After these things, you will come to the hill of God, where the station of the Philistines is, etc. Understand the hill of God to be Gabatha, the city which is interpreted as a hill. Therefore, the Lord, coming to the height of His divine majesty to be explained to mortals, which impure spirits brazenly claimed for themselves, took a flock of prophets as companions, helpers, and witnesses of His preaching; just as He Himself taught by reading one of them from Isaiah (Luke IV); those prophets, indeed, were accustomed to return from the hidden summit of the highest glory to the common weaknesses of humanity by both doing and speaking, with their life and their word being like an instrument they played and a song they sang. And beautifully, the flock of prophets descending from the height and prophesying is described not as having musicians behind them, but in front of them. For the teacher is truly shown to have been in the height of divine contemplation, who, condescending to speak to the humble and weak, preaches everything he is going to say, demonstrating by his actions what he will teach by his words, similar to how it is written of the Lord: "Jesus began to do and to teach" (Acts I). Therefore, when the prophets met him, Saul accepted the Spirit of the Lord and prophesied with them, and he was immediately changed into another man. So also our Lord, after revealing the prophecies about Himself from the prophets, openly filled with the spirit of grace and prophecy, that is, preaching the joys to come, took up His ministry. And without delay, as the minds of believers advanced, He was changed from a prophet into the Christ, not by beginning to be what He was not, but by appearing as what He was.
1 Samuel 10:8 — Commentary on Samuel
And descending before me in Gilgal, etc. The Lord descended before John in Gilgal, that is, the place of rolling, namely those about which he speaks to the Father in the Psalm: Save me, O God, for the waters have come up to my soul. I sink in deep mire, where there is no foothold (Psalm 68). Not because the Lord had undergone death's destruction before John, but because before they killed John, the Jews were persecuting Jesus and seeking to kill Him; because He not only broke the Sabbath but also called God His Father, making Himself equal to God (John 5). And John descended to Him, because he accepted the mud of prison and death as an example of His humility and patience. The Lord offered Himself as a sacrifice to the Father and made peace through His blood, both on earth and in heaven. But He awaited the time of His forerunner's example. The completeness of this, according to the custom of the Scriptures, is signified by the number of seven days, until, namely, the same John, having undergone death by the wicked, showed what the Lord Himself would suffer.
1 Samuel 10:9 — Commentary on Samuel
So then, when He turned His shoulder, etc. When the Lord went away from John, immediately obeying the command of paternal dispensation, He was changed in a new thought, so that He who hitherto had been subject to His parents and was considered like other mortals, from then on, by the clear proofs of virtues, would also be revealed as God. And all that John had spoken of Him, and what other prophets had predicted, were true.
1 Samuel 10:11 — Commentary on Samuel
And all those who knew Him yesterday and the day before, etc. Jesus, teaching in His homeland, many hearing were astonished at His doctrine, saying: Whence has this man these things? And what wisdom is this which is given to Him, that such mighty works are performed by His hands? Is not this the carpenter, the son of Mary, the brother of James and Joseph, and Judas and Simon? Are not His sisters here with us? And they were offended in Him. And Jesus said to them: A prophet is not without honor, except in his own country, and among his own kin, and in his own house (Matthew 13).
1 Samuel 10:13 — Commentary on Samuel
But he ceased to prophesy, etc. However, Jesus ceased to be considered a prophet, and began to be believed as Almighty God, of whom Isaiah to the pursuing peoples said: "Therefore desist from man, whose breath is in his nostrils, for he is considered on high" (Isa. II).
1 Samuel 10:14 — Commentary on Samuel
And Saul's uncle said to him: Tell me, etc. Saul's uncle who speaks with him here is understood to be Ner, the father of Abner, who was the son of Abiel or Saul. Therefore, the relatives and brothers of the Lord, who were seeking what testimony John had given of him but not yet believing in him, as John the Evangelist testifies; the Lord himself responded, teaching that the entrance of the heavenly kingdom was proclaimed to those repenting by his precursor and promised; but he delayed saying that he was the God and Lord preached by that same precursor, and that he was to be proclaimed king to all nations unsparing and proud. Thus far we have briefly traversed the allegorical exposition of the anointing of Saul concerning the Lord. But also tropologically, that is, according to the rules of moral understanding, each of us keeps simple thoughts and those refreshed by the word of God to bear the burdens of fraternal necessity within the enclosures of our hearts, as if pasturing donkeys prepared for daily work, which namely, the most healthful devotion of thoughts, having been slipped away by some temptation as is usual at the moment, having escaped from watchfulness, broken with the reins of continence, to pursue external and secular things, it is necessary to recall wandering minds with all instant attention and to hasten to return them to the inner manger of heavenly fodder. And because we are not sufficient to do anything of ourselves, as from ourselves, having received the gifts of obedience and humility, let us ascend to hear the word of God, and being raised by his modest consolations, let us acquire that which our weakness could not achieve. And indeed it will come, with the help of divine grace, that not only do we recover the interrupted watchfulness of the mind, but also being enriched with the interest of a more perfect gift, we may begin to hope for the joys of the heavenly kingdom; indeed leading devoted people of God in charity, joy, peace, patience, long-suffering, goodness, kindness, faith, modesty, continence, and the other fruits of the Spirit, we may be anointed with the oil of heavenly grace as prince over this inheritance of the Lord; and also to kiss with the prophetic mouth, that is, to receive in our manner the exhortatory admonitions of the holy Scripture, by which the hearts of either ourselves or our neighbors may be comforted.
1 Samuel 10:25 — Commentary on Samuel
But Samuel spoke to the people the law of the kingdom, etc. John the Baptist spoke, as did the other prophets, to the people the law of the heavenly kingdom, which is given through Christ; and each wrote in his own book, and placed them among the sacred Scriptures, in which alone the divine will is always found. Certainly, according to the letter, it should be said that above, where the law of the king is promulgated, his proud presumption is foretold to allay the obstinacy of the requesting people. Here indeed, through the spoken, written law of the kingdom and stored for the sake of memory before the Lord, it is declared what kind of good ruler and what kind of spirit towards subjects he ought to have, according to the commands of Deuteronomy.
1 Samuel 11:1 — Commentary on Samuel
And all the men of Jabesh said to Nahash, etc. Many faithful men of the Church, united in true love, often consented to serve humbly by obeying teachers, whom they esteemed as wise as serpents in frequent meditation on the Scriptures; but they did not fail to be as doves in keeping ecclesiastical peace. However, because there is nothing hidden that will not be revealed, the fabricators of errors and cultivators of perverse doctrines continually revealed themselves, showing that they did not have the enlightened eyes of the heart, nor could it be said of them, "Your eyes are like doves" (Cant. II); but rather they desired to remove the right eyes from all their listeners, that is, the senses of heavenly and supreme contemplation, and to deflect them to see only the left and perverse things, rendering them impotent in the daily battle we wage against spiritual wickedness in high places. For this reason Nahash wanted to gouge out the right eyes of the Jabeites, so that while they covered the left side of their faces with shields in battle, they would not be able to see what they should do against the enemy, or for their own salvation. For this reason the ancient enemy tries to deprive the faithful of heavenly light, to render them useless in every spiritual fight.
1 Samuel 11:3 — Commentary on Samuel
And the elders of Jabesh said to him, etc. The more prudent and cautious ones in faith said to the heretics, in whom they recognized the voice of the dragon, the ancient serpent, who is the devil and Satan, just as Christ spoke differently in Paul and his followers: Do not force us to believe your new doctrine until, in seeking the light of the Holy Spirit, who was given to the sevenfold Church, we have thoroughly examined the writings of the Fathers; and if in them there is no one who defends our faith, we will come out to you, and, abandoning the Catholic unity which is within, we will instead join you, who have long since gone out from it and now attack it from outside, and we will listen as it is also read against us in it. They went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us (1 John 2). These things they spoke not with any intention of assenting to the heretics, but being most certain of the paternal faith, they intended to conquer them by the just reasoning of their argument. This is similar to what the Psalmist says: If I have returned evil to those who rewarded me, I will fall empty by my enemies (Psalm 7). And what the Apostle says: For if the dead do not rise, then Christ is not risen. And if Christ is not risen, then our faith is in vain, our preaching is also in vain. And we are found to be false witnesses of God, because we have testified against God that He raised up Christ; whom He did not raise if the dead do not rise (1 Corinthians 15). These things were said not so that either the resurrection of Christ is denied, or the prophet is taught to return evil to those who rewarded him; but that by means of those things which could not be proven false, also those things about which there was doubt might be established as true.
1 Samuel 11:4 — Commentary on Samuel
Therefore, messengers came to Gibeah of Saul, etc. Messengers sent out of necessity of the faith came to Jerusalem, or some other notable city of the faith, in which it was not doubtful that the Lord reigned; and they narrated to themselves that the Church was disturbed by heresy. Hearing this, all the people of correct belief testified to the pain of their innermost heart with tears and weeping; as has often happened, anyone who has read the church's history will find.
1 Samuel 11:7 — Commentary on Samuel
And behold, Saul came, following oxen from the field, etc. And behold, the Lord came as a helper at the right time in tribulation, who was born as a man in the world after many experts in the law and learned philosophers, whom, however, He drove from the field of external freedom to taking on the walls of the Church by teaching heavenly things, and who was always diligent in considering the tears of the Church, so that He, as a pious comforter, might wipe them away and console them.
1 Samuel 11:8 — Commentary on Samuel
And there were three hundred thousand sons of Israel, etc. There were in the people of the nations, those who were most ready to defend the faith, who believed rightly, hoped, and acted through love. For the number three, because of the confession of the Holy Trinity, is to faith; ten and a hundred because of the choice of the reward of the right hand, and the daily denarius to be given to good vineyard workers, are related to hope. Moreover, a thousand because of the solid nature of the denarius, which naturally looks to the immutable and stable operation of perfect love, it can rightly be understood in the same Church either of the Jews or of the nations, by the strength of the men of Judah first confessing God; but by the sons of Israel, the sublimity of those who have learned to contemplate Him more perfectly, as the Psalm says: "God is known in Judah, His name is great in Israel." It is to be noted that according to the letter much before the times of Rehoboam, the son of Solomon, separately the tribe of Judah, but separately also the others that were called Israel, were counted, although not yet divided by empire or religion.
1 Samuel 11:9 — Commentary on Samuel
And they said to the messengers who came: Thus you shall say, etc. They once said with a living voice to those present, they also speak to us today consulting their writings, the defenders of the Church, and they command to be sent to the members of the same Church in peril, never to go out to listen to heretics, certain of their salvation, where the truth of the evangelical sun has shone. It is also said to all who suffer persecution for the sake of righteousness; because the patience of the poor shall not perish forever (Psalm IX). But when the day of judgment will have inclined, eternal salvation will be given.
1 Samuel 11:10 — Commentary on Samuel
And you shall do to us everything that pleases you. They said, being glad this night, although a conflict was approaching, those who knew most certainly that the morning of faith was approaching, would soon be pleasing to the enemies, not adverse to the punishments of truth by the syllogisms, but seeking only the comforts of fleeing and returning to their own darkness.
1 Samuel 11:11 — Commentary on Samuel
And it happened when the next day came, etc. It happened when the grace of God the Savior appeared for the help of the struggling Church, He established it in three parts of the faithful, namely of the married, the continent, and the teachers; whom the prophet designates under the names of Noah, Daniel, and Job, skillfully instructing each group to sharpen themselves for defending the peace of the Church.
1 Samuel 11:12 — Commentary on Samuel
And the people said to Saul: Who is this who said? etc. When the Samaritans did not wish to receive the Lord, the sons of thunder said: Lord, do you want us to call fire to come down from heaven and consume them? And Jesus turned and rebuked them: You do not know of what spirit you are; The Son of Man did not come to destroy, but to save (Luke 9).
1 Samuel 11:14 — Commentary on Samuel
But Samuel said to the people who were coming: Let us go to Gilgal, etc. With the heretics vanquished, condemned, or corrected, any perfect teacher says to the Church subject to him: Come, with the face of the heart unveiled, let us contemplate the glory of the Lord. For Gilgal is indeed called revelation. And the more we are renewed in the spirit of our mind in the knowledge of him who created us, the more we see the dangers of those we have conquered; because remaining in oldness, they did not want to reveal their way to the Lord and hope in him, nor to supplicate him confidently, and say: Reveal our eyes, that we may behold the wonders of your law (Psalm CXVIII).
1 Samuel 11:15 — Commentary on Samuel
And Saul rejoiced there, etc. Saul rejoiced in Gilgal, which is called revelation. Jesus exulted in the Holy Spirit and said: I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent (Matt. XI; Luke X), that is, from those trusting in serpentine wisdom, as if fighting against Israel under King Nahash; and you have revealed them to little ones, that is, to those whom in the brightness of truth and in the poverty of spirit, as if in the city of Bezek, the fear of the Lord has gathered, strengthened, and helped. Again, he says, I will see you, and your heart will rejoice, and no one will take your joy from you (John XVI).
1 Samuel 12:14 — Commentary on Samuel
If you fear the Lord and serve Him, etc. It is understood of all that he noted; because evidently by their merits, as the rule of their first king, so the entire kingdom which they demanded against the will of God, would have worse times in its latter days than in its earlier ones: and meanwhile, as long as they feared God, they would be blessed with good kings; and as often as they neglected Him, they would be punished with evil kings: and finally, when wickedness increased, they would exchange the kingdom itself, along with freedom and homeland, for captivity or death. Likewise, the sign of transgression and the hard-heartedness of the people was no small matter, and the more terrible because it manifested itself in a way unfamiliar to those regions: voices and rain during the wheat harvest, which in the promised land throughout the entire summer only come by great miracles, to thus signify that all who desire to rule themselves against God's long-recognized will, and to serve their own desires, are acting in an improper order: in a time when after receiving the Word they ought to bear ripe fruits of good works, they demonstrate by their disordered morals that they still need the correction or exhortation of the divine voice to teach them the elements of the beginnings of God's words. What if someone seeks to explain this reading allegorically? It easily occurs, considering that Samuel, as the king walked before Israel, declared that he was now old, but from his youth he had lived innocently before them with witnesses from the Lord and His Christ. Because now, with the prophetic foretellings reigning in the Church Lord Jesus Christ, the books of the law and the prophets indeed bear witness to Him; and everywhere affirm, that, with the witness of the Father and the Son, and indeed the Holy Spirit, the law is holy, and the commandment holy, and just and good. Let no place be given to a Manichaean or his associates, in which they might blame the other writings of Scripture, not even one jot can pass from it, nor the giver of the same: nor does anyone who knows himself to be redeemed by the grace of new light doubt that the figures of the prophets have not aged. What is it then when he says he did not take anyone's ox or donkey? Because evidently the prophetic and legal Scripture did not deprive anyone of the triple duty of rightly dealing with a neighbor, or of the duty of correcting and instructing a neighbor, by suggesting anything evil. For the donkey, which by its innate gentleness is accustomed to carrying necessary loads and even people, signifies the love suitable to brotherly utility. The ox, which not only carries the imposed burdens of flesh but also prepares the fields by plowing furrows for the seeds, signifies those who, indeed, not only bear the weaknesses of their brethren but also by chastising uproot their sluggish hearts and cultivate them to receive the seed of the word. These two types of people, if I am not mistaken, encompass the entire company of workers of the Church. Thus Samuel took neither an ox nor a donkey from anyone; because old holy Scripture deprived neither the learned of the skill of teaching nor the simpler ones of the modesty of living piously with brethren. Furthermore, what it means to say: If you fear the Lord, and you and your king who rules over you follow the Lord: but if not, the hand of the Lord will be against you. And what he concluded with: If you persist in wickedness, both you and your king will perish together. For he who properly keeps the sacraments of faith, will follow the warnings of that God and Lord, of whom the only true king of Israel said: As I have kept my Father's commandments and remain in His love (John XV). But he who hears and does not heed the voice of the Lord, the divine hand remains on him until he repents. But he who persists obstinately till death, such a person, since he belongs to the most evil king Antichrist, will be damned to eternal perdition with hi…
1 Samuel 13:1 — Commentary on Samuel
Saul was one year old when he began to reign, etc. The sense is this: after Saul was elected, and anointed by the blessed Samuel with holy oil as king, he remained humble and similar to a private person for the whole first year, nor did he care to dress in royal attire and take up the other insignia of the kingdom: which was also proven above at the time of the Ammonite war where he was driving oxen from the field as a rustic, the beginning of which war Josephus reports happened after a month of all his honor. However, in the second and third years, he indeed assumed a royal mindset and ruled the people with royal care. Yet, he did not choose soldiers from the people who would adhere more familiarly to his side until the beginning of the fourth year. Allegorically, the son of one year represents the people of the faithful, whether in the Synagogue or in the Church, when they begin to reign, because anyone becomes associated with the kingdom of faith, and can be incorporated into the members of the eternal king, when they have first learned that there is one Lord, one faith, one baptism, one God and Father of all. He reigns for two years and thus chooses three thousand soldiers for himself from Israel: because when he has learned to unite hope and love with the unity of faith, he immediately chooses teachers for himself who diligently teach that same faith, hope, and charity to him and his own, and protect them from the enemy's raid. This is to be understood in two ways; namely, we choose both the ancient teachers of the Church, who reigned with Christ long ago and are now masters to us, whose writings or examples we follow, and we appoint new ones daily in place of those who preceded, whom we deem worthy to defend the believers, the hopeful, and the loving from the enemy.
1 Samuel 13:2 — Commentary on Samuel
And there were with Saul two thousand in Michmash, etc. The Church chooses for itself the strongest and those worthy of a thousand in number, by whose sword of the word and shield of faith it is fortified; furthermore, it sends back the weaker in faith to protect the tabernacles of their own conscience, in which they are strangers to the Lord. However, since both Saul and Jonathan pertain to the kingdom, but the merit of both is not the same; of whom, to pass over other things in silence, one persecutes God's chosen David as an enemy, while the other loves him as his own soul, a dual order of believers or preachers seems to be signified in them. One of them says: Lord, Lord, did we not prophesy in your name (Matthew VII)? The other hears: But you are those who have remained with me in my temptations (Luke XXII). Hence, Saul is rightly called "desired," without doubt referring to him about whom the Lord speaks to the apostles: Behold, Satan has desired to sift you as wheat (ibid.). Jonathan, however, is interpreted as the gift of the dove, or he gave the dove, or the gift of the Lord: signifying those who attribute all virtue they have to the spirit of grace and confess they have received it from him. And Saul remained in Michmash and in the mountain of Bethel, that is, in humility and in the mountain of the house of God: Jonathan, however, in Gibeah of Benjamin, that is, on the hill of the son of the right hand with his soldiers. Because even the reprobate sometimes seem to exercise or even teach spiritual virtues with a left or unstable mind, but only those endowed with dove-like simplicity are proven to belong to the exalted kingdom of Christ, who is at the right hand of God. Also, the fact that there were two thousand with Saul, but a thousand with Jonathan, surely teaches that the more perfect they are, the fewer they are. Or certainly, the two thousand are devoted in humility and on the mountain of the house of God, by the purity of faith and advanced in the height of hope: while the thousand in the hill of the Son of the right hand are glorious in the perfection of charity, which never fails.
1 Samuel 13:3 — Commentary on Samuel
And Jonathan struck the garrison of the Philistines, etc. And every humble teacher conquers, and with the grace of the Holy Spirit helping, contends against the ranks of malignant spirits, exposing their snares, by which they endeavor to snatch away the height of heavenly life from men.
1 Samuel 13:4 — Commentary on Samuel
And Israel rose up against the Philistines. With the word ministers pressing on, either to crush the enemies of their virtue, or with the trumpet of lofty preaching to rouse their neighbors to the path of virtue, the spirits of the listeners are aroused to undergo the spiritual struggle, to investigate, avoid, and overcome the wiles of the airborne powers.
1 Samuel 13:5 — Commentary on Samuel
And the remaining crowd, like the sand which is on the shore of the sea, is numerous. For this sand is exposed to the frequent waves of neighbors' vices, and also always unstable and fleeting due to the wind of pride, above which the house constructed without the foundation of the rock of faith collapses when the moment of temptations arrives, and its ruin is great. Not without a specific mystery, the army contrary to virtue is encompassed by the number thirty and a hundred, or even a thousand, which are accustomed to signify the perfection of faith and work. For even Satan transforms himself into an angel of light (II Cor. 11). What wonder, then, if his ministers are transformed as ministers of righteousness? Among such often-transformed deceptions, they also show themselves to be perfect in faith or work. Otherwise, they are included in the number six and do not know how to ascend to the number seven, who, loving only this life which was created in six days, neglect to strive for the future rest. Thirty also, because they figuratively express the wicked, is understood, because the Lord Savior was not only once sold by Judas for thirty pieces of silver, but also is daily sold by many false brethren; for whoever, neglecting the truth of the faith with which they were imbued, subject all their senses of the body to the allurements of this world, as if betraying the Lord for thirty pieces of silver multiplied by five.
1 Samuel 13:6 — Commentary on Samuel
When the men of Israel heard this, that they were positioned on high places, etc. When the faithful perceive the snares of the ancient enemy to be prepared to combat, either within themselves or in their neighbors by means of humility's walls, or perhaps even some of the weaker ones afflicted by their frequent incursions, it is necessary at once to resort to the bulwarks of spiritual readings, fasts, alms, prayers, and other virtues by which they may be defended and hidden from the contradiction of tongues; and the Father, who sees in secret, may have mercy and help.
1 Samuel 13:7 — Commentary on Samuel
But the Hebrews crossed over the Jordan into the land of Gad and Gilead. Those who are more perfect, under the pressures of enduring temptations, set aside all the affairs of the world, in which the reprobates descend and slip into the world, and whose snares either try to catch them or they are usually caught when tempted; they also surpass the swelling pride, on account of which Satan descended from heaven with his followers, healthily inclined; for the obstacles of such vices, the Jordan River, not only by its name, because it is called their descent or apprehension—namely of the unclean, whether men or demons—but also by its nature, flowing into the Dead Sea and losing its praiseworthy waters, symbolically shows. Because certainly all worldly enticements and the flood of carnal concupiscence are extinguished in the lowest darkness of perpetual death. Indeed, those who traverse this Jordan, that is the apprehension and descent of the wicked, enter the land of Gad and Gilead, that is, the land of the prepared and the heap of testimony; because they ascend to a mind endowed with the constant exercise of virtues, and always fruitful in good works, which bear praiseworthy testimony about themselves. And it is fitting that those who are said to cross over the opposing river of vices are called Hebrews, that is, those who cross over. And to whom one says, seeing the wicked exalted and lifted up above the cedars of Lebanon, "I passed by, and behold, he was not." And elsewhere: "And with my God, I shall leap over a wall."
1 Samuel 13:8 — Commentary on Samuel
And he waited seven days according to Samuel's appointed time, etc. The assembly of legal scholars, together with their listeners, waited for the advent of Christ in the flesh throughout the entire time that the Sabbath was observed in the law, knowing that He would come in the last days of legal observance; but as He delayed, so that He might come at the fullness of time which He had predestined, a considerable portion of their listeners, having slipped away, deserted the camp of the spiritual army. And indeed, concerning those who waited well, the prophet says: "But My just one lives by faith" (Habakkuk 2). But concerning those who fell away, he adds: "But if he draws back, My soul shall have no pleasure in him" (Hebrews 10).
1 Samuel 13:9 — Commentary on Samuel
So Saul said: Bring me the burnt offering, etc. Seeing that the people had slipped away from him, but not seeing Samuel approaching, Saul offered the burnt offering. The legal scholars of that time, greatly degenerating from the perfection of the early leaders, saw the people slipping away from adherence to the law, and, not knowing that the time of the Lord's incarnation was near, established their own traditions to be observed, as if they would be pleasing to the Lord in every way. This interpretation is supported by what follows, when Saul replied to Samuel rebuking him for his foolish rashness, saying:
1 Samuel 13:11 — Commentary on Samuel
Because I saw that the people were slipping away from me, etc. The mystical sense of these words, as is clear from what was explained above, is easily understood. He immediately added, and said: Moreover, the Philistines were gathered together at Michmash, which means in humility; for unless they were deprived of humility, they would by no means prefer themselves to the Lord; nor unless the spirits of pride besieging the gates of the heart, would they, who dwell in high places and yet observe the humble, arrogantly despise Him.
1 Samuel 13:12 — Commentary on Samuel
I said: Now the Philistines will come down upon me to Gilgal, etc. The Pharisees and scribes, fearing that they might be either submerged by demons or in the mire of vices, or rendered useless in the revelation of the given law, began to have a zeal for God, but not according to knowledge; and as the Psalmist testifies, "There they were in great fear, where no fear was" (Psalm 52).
1 Samuel 13:13 — Commentary on Samuel
And Samuel said to Saul: You have acted foolishly, etc. And the Lord Himself in the Gospel, and the prophets, in their respective times, rebuke those who, as though sacrificing without Samuel, neglecting the help of the divine word, worship God in vain, teaching doctrines and commandments of men.
1 Samuel 13:14 — Commentary on Samuel
But your kingdom shall not arise anymore. For every plant, He says, which My heavenly Father has not planted, shall be uprooted.
1 Samuel 13:15 — Commentary on Samuel
But Samuel rose up and went up from Gilgal, etc. The prophet demonstrates the same change of the kingdom which he had predicted by word also by changing the place. For even the Lord, who said of the unbelievers: "Arise, let us go from here" (John 14); having left the Synagogue, ascended the hill of the Son of the right hand, that is, the high hearts of that people; who wished to be the Son not of any earthly, but of heavenly and eternal blessedness; and the prophetic word illuminated by the dispensation of the Savior, through the literal revelation, by which rough minds were imbued, taught those perfected in the higher and more sacred mysteries of Christ and the Church. Indeed, what was said about the two peoples, we see carried out daily in individual persons. For the people set in Gilgal by Saul are terrified, while each of the faithful, either in the revelation of knowledge, which he received as less strong; or in the mire of vices, in which he shamefully fell, weakly fixed, the soul conscious of its frailty is troubled, and for the sake of seeking its own salvation, usefully stirs up itself, lest perhaps the spiritual adversary Machmas, that is, humility, which he especially desires, be overcome; lest the revelation of heavenly doctrine be taken away; lest the walls of the other virtues be broken through by the deceitful victor. Saul waits seven days, according to the agreement of Samuel, while someone in tribulation, with faith and diligent action, seeks the promised help of the Lord. For seven consists of three and four; three pertains to faith because of the confession of the Holy Trinity; four to works, because of prudence, fortitude, temperance, and justice; by which four as corners the whole structure of spiritual virtues is established. But when someone perfectly completes these seven days, that is, the light of sevenfold devotion, according to what the Psalm advises: "Wait on the Lord, be strong, and let your heart take courage" (Psalm 27); the Lord will come into the heart, and making his abode in it, will immediately destroy all the snares of the hostile army by the illumination of his coming. But he who has less of this perfection, less patient in adversity, less confident in the regard of divine aid, having forgotten that of Ecclesiasticus: "Do not delay in the time of distress" (Ecclesiasticus 10); loses all at once the ranks of virtues in which he had congratulated himself, by despairing; just as Saul, because on the seventh day not yet well completed, he despairs of Samuel's promised arrival, is abandoned by the people as they slip away; who, if he had completed the appointed time, would not have lacked the promised aid of the prophet: "For the Lord is near to all who call upon him in truth" (Psalm 145). But Saul increased his sin, not only by wavering about the promises of the prophet, but also by offering the burnt offering himself, which was fitting for the priest. Pelagius increases blasphemy, another so-called faithful increases it, while less diligent about divine grace, he confidently believes he can be saved by his own strength; and what is the gift of the high priest alone, he foolishly thinks to acquire by the decision of his own will. Therefore, according to the Apocalypse of John: Another comes, and receives the promised kingdom and the crown of life and blessing from such people. This change was signified not by the counsels of supernal beings, but by the human affairs themselves, as Samuel himself, when with the rejection of the unfaithful, and the election of the most faithful king foretold, he rose up and went up from Gilgal to Gibeah of Benjamin. Because the word of God sent into the world will not return to him void, but will accomplish whatever he wills, and will prosper in those to whom he sent it (Isaiah 55). And having left behind the hypocrites and cunning ones, who provoke the wrath of God, he seeks the simple and faithful, whom he may elevate to the heavenly kingdom, as hearers.
1 Samuel 13:16 — Commentary on Samuel
Both Saul and Jonathan his son, and the people, etc. Machmas is humility, as often said, Gabaa of Benjamin sounds like the hill of the son of the right hand. It must be questioned how, with the gates of humility besieged by unclean spirits, on the perfect hill of virtues either masters or listeners can pitch their spiritual camps; and it must be seen what is written below, because Saul with his six hundred was dwelling at the far end under a pomegranate tree. Indeed, under the pomegranate tree, the people who can say: But far be it from me to boast except in the cross of our Lord Jesus Christ (Gal. VI). For the fruit of the cross reddened with the Lord's blood, like a pomegranate, encompasses many grains of believers as if with one rind of charity and hope. But at the far end of Gabaa, it has the same tree of life under which he rests; he who is not yet perfectly consummated laments with the Apostle, saying: I delight in the law of God according to the inner man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members, and so forth (Rom. VII).
1 Samuel 13:17 — Commentary on Samuel
And three companies went out to pillage from the camps of the Philistines, etc. And everyone who legitimately fights in her camps feels that the Church is daily tested by these three companies. For three companies go out to pillage from the camps of the Philistines when impure spirits attempt to assault the guard of our inner man, either his rational part, or his irascible part, or his concupiscible part, trying to strip them of the riches of virtues, whether individually in each of them or all in one. To these parts, indeed, also correspond the names of those places and the said companies that went out. The way of Ephrath, which means the growing one, against which the first company marched, is the concupiscible part of the soul; rightly named thus, because it never ceases seeking increase; indeed, of good things, if it is ruled by Israel, that is, by the soul that longs for uprightness and the vision of God; but of evil things, if setting itself against the laws, it is ravaged by the wickedness of vices and unclean spirits. And it is fitting that when speaking of the first company, he said, "It marched against the way of Ephrath," he added, "to the land of Saul"; for the first and indeed greatest aim of the wicked spirits is to turn the leaders themselves of the holy struggle away from the undertakings of virtues by the concupiscence either of the soul or of the flesh; so that from the deprivation of the leaders of justice, the wicked contagion may more freely spread among the unsuspecting people. The road to Bethoron, which means the house of wrath, to which the second company was heading, indicates even by its name the passion of the mind it signifies. This house was well governed by the Israelite owner when that exceedingly meek man, who was more meek than all the men who dwelt on the land, left Pharaoh, being greatly angered, to liberate the people of God. The Philistine, however, was plundered, when Cain, who was of the evil one, greatly angered by the righteousness of his good brother, was provoked to such an extent that by his wrath he broke the first laws of brotherhood through murder. The valley of Seboim, which means of the roes or the deer, to which the third company turned, figuratively announces the rational insight of the mind. For these animals are said to excel in keen sight; hence they are also called Dorcades by the Greeks from keen seeing; and it is not for nothing that they are so often mentioned in the Song of Songs under the praise of Christ and the Church. And rightly, not a mountain but the valley of the roes is mentioned, rightly placed against the desert; because we always need the help of humility, especially when discerning good and evil, lest our judgment goes astray, and the humbler one is, the more they understand what of the world is less to be loved and sought. Therefore, the road to the boundary of the impending valley of the Dorcades holds the way of the growing one, and also the way of the house of wrath, possessed by Israel in peace, when the people of God or any faithful person, with humble intent, recognizes what should be followed and what should be scorned, and endeavors to grow in the things that they usefully recognize should be followed until the perfect day; strives to be healthily angry and not to sin for anything that attempts to hinder either their spiritual insight or their progress and course; so that anyone who foolishly chooses evil for good by erroneous reasoning, and harmfully desires to pursue these harmfully chosen things, and thinks it necessary to be angry for everything that resists such concupiscence, all the paths and bounds of this person's mind are devastated by the bitterness of the invisible enemy.
1 Samuel 13:19 — Commentary on Samuel
Moreover, a blacksmith was not to be found, etc. It is indeed clear what chiefly provides the enemy the space to ravage the land of promise, that is, the virtues of the Church: namely, if it lacks a teacher and the maker of spiritual arms, which the Apostle teaches are to be held against the fiery darts of the wicked. For the wicked tempters take great care, as much as they can, that we do not put on the armor of God, so that double-edged swords do not appear in our hands to exact vengeance upon them (Eph. VI).
1 Samuel 13:20 — Commentary on Samuel
Therefore all Israel descended to the Philistines, etc. And today, some descend, leaving behind the elevation of the word of God, to which they ought to have ascended to hear, and they listen to worldly fables and doctrines of demons, and by reading philosophers, rhetoricians, and poets of the Gentiles, to exercise earthly intelligence, as if going to the blacksmiths of the Philistines to sharpen tools for wild or rural cultivation, they come unarmed, that is, deprived of spiritual knowledge.
1 Samuel 13:22 — Commentary on Samuel
And when the day of battle came, neither sword nor spear was found, etc. When the day of battle against adversarial powers is a daily occurrence, many content with their rusticity, very few proceed properly armed for this battle with a fitting reading or hearing of the Scriptures; hence, aided by our lethargy, the spiritual adversary now does to us what it is described the carnal adversary did to Israel then.
1 Samuel 13:23 — Commentary on Samuel
But the station of the Philistine went out to pass over into Michmash. Indeed, by not having arms, Israel betrayed the country to the enemies; and through our neglect of reading or of inquiring from spiritual teachers, like the negligence of forging arms or of seeking out Israelite blacksmiths, we give the enemies the opportunity, after overcoming the humility which the besieged Michmash signifies, to also bring weapons of impiety to the rest of the virtues, as to the boundaries of the holy land. But to repel these most terrible weapons of the enemy, not the skill of human art, but aided by the grace of the Holy Spirit, the exhortation of heavenly teachers must be sought. Hence it follows:
1 Samuel 14:1 — Commentary on Samuel
And it happened one day, that Jonathan said, etc. For Jonathan, who is interpreted as the gift of the dove, foresaw the grace of the Spirit teachers; his young armor-bearer, the disciples obediently bearing arms not of the flesh, but powerful in God; whose youth is renewed like the eagle's (Psalm 103); a certain day begins the conflict, their sudden inspiration against the temptations of the enemy designates the inspiration of heavenly light. Jonathan encourages his armor-bearer on a certain day to go to the station of the Philistines, just as each perfect master, suddenly graced from heaven, stirs the hearts of pious helpers to overcome the assaults of vices.
1 Samuel 14:2 — Commentary on Samuel
But he did not tell his father the same thing. Jonathan concealed from his father and the people the crossing to the station of the Philistines, as he had planned; for just as it is always most fitting to use the counsel of the spiritual, so sometimes it is useful to hide from the carnal the meditated, or even initiated deeds of the greater virtues; lest either their trepidation frighten and break the tender, so to speak, desire of our mind, or they themselves, by emulating us, attempt what they are not yet capable of beginning, or surely the favor of imperfect praise corrupt the integrity of our spiritual purpose. For as Saul in this place and the people who were with him have not yet made progress in virtues, the following words reveal, when it is said:
1 Samuel 14:4 — Commentary on Samuel
But there were rocky cliffs on either side of the pass, etc. There are frequent dangers lying in wait from both the right and left for the holy teachers striving to ascend against the wiles of evil spirits, that is, in glory and ignominy, in prosperous and adverse situations; and just as teeth are accustomed to chew and deliver food to the stomach, so unclean spirits, formerly broken by the frame of the blessed, seek how to seduce the simple, corrupt the just, defile the chaste, and cast the fallen into the body of their wickedness.
1 Samuel 14:5 — Commentary on Samuel
A prominent rock towards the north, etc. Gabaa represents a hill, that is, the height of virtues; Magmas indicates the humility of the mind, from which virtues arise. And rightly Magmas is considered towards the north, while Gabaa is situated to the south, because in the coldness of temptations, humility is especially learned and proven; in the light of the grace of the helping Spirit, it is prospered and perfected. But since the ancient enemy tries both to hinder the prosperous course of granted virtue, and to take away the humility of the acquired virtue from teachers and disciples during adversities, rightly the ascenders against the Philistines, Jonathan and his armor-bearer, are impeded by the prominent rock to the north opposite Magmas, and the rock extending to the south against Gabaa. Yet, with the Lord acting on behalf of His own, all the savage efforts of the enemies soon fail. For, as the words of Jonathan testify, full of no less faith than virtue, it is not difficult for the Lord to save, whether by many or by few.
1 Samuel 14:11 — Commentary on Samuel
Both appeared to the garrison of the Philistines, etc. Although the Philistines mockingly speak true things mystically; clearly the spiritual Hebrews, that is, those crossing over from vices, are defended from the assaults of enemies by the safest fortresses of the Scriptures, and refreshed by the consolation of these, proceed to public works of virtues to overcome the same most wicked adversaries when the opportune time arises.
1 Samuel 14:12 — Commentary on Samuel
And the men of the garrison spoke to Jonathan, etc. The proud mockery and contempt of the enemies grant the faithful confidence to gain virtue. For the spirit is lifted up before ruin, and before honor is humility (Prov. XVI).
1 Samuel 14:13 — Commentary on Samuel
Jonathan, however, climbed up, crawling on his hands and feet, etc. It is clear indeed that greater obstacles of temptations must be overcome with greater exertion of virtues; which is duly accomplished when, armed against the enemy, a humble spiritual listener follows all the examples of the teacher. But about the situation of this place, so it may become clearer to the reader, let us see the words of Josephus (Antiq. VI, 7). "The enemy's camps," he says, "were situated on a rock with a most subtle length, protruding in three very sharp peaks, with rocks going around, and as though ramparts preventing the assaults of the fighters. Hence it happened that the guards had less solitude of the camps; because by nature that place seemed fortified to all, and very difficult to capture, because not only did it seem difficult to ascend there, but even to approach. When therefore Jonathan had come to the camps, he encouraged his armor-bearer." And a little later: "Thus approaching the enemy's army, with day already appearing, the Philistines saw them." Again, after a few things, when he had narrated the words of the taunting Philistines, he added: "Saul's son, gladly receiving that voice as one designating victory for him, then indeed from that place, in which the enemies had been seen, withdrew; and changing place came to the rock, which, because of the fortifications of the places, was deserted by the guards, and from there, as though crawling and dragging themselves with much effort, they overcame the nature of the place, so that they descended to the enemies' camp; attacking them while sleeping, they indeed killed about twenty." However, having mentioned these places for the sake of clarity, let us return to investigating the mysteries of Sacred Scripture.
1 Samuel 14:15 — Commentary on Samuel
And a miracle happened in the camps through the fields, etc. By the miracle, strength and virtue are given to the just among those who are reprobates camping through the fields, having hearts astray, weakened by both malice and an abundance of pleasures. Hence the blessed apostle Peter, when he described the excess of those who, as if residing in the field of free pleasure, live in desires, drunkenness, revelries, drinking bouts, and illicit idolatries, added, saying: "In which they are surprised that you do not run with them into the same flood of debauchery" (1 Peter 4). But also the spiritual adversaries, although fierce plunderers of human salvation, are accustomed to be astonished at the deeds of perfect men, and to yield to the devotion of perfect prayers and other virtues.
1 Samuel 14:16 — Commentary on Samuel
And the watchmen of Saul look forth, etc. Those who have ascended the watchtower of holy Scripture look forth beyond others, and they are on the hill of the sons of the right hand, that is, established in the lofty citadel of heavenly deeds, and distinguished by evident pure knowledge and simple action, and they are the first to see the impending ruin and the flight of the wicked. For it is not for all Catholics, upon reading the books of heretics or pagans, to immediately recognize what error is contained in them; upon hearing the wiles of dialecticians, to immediately discern with the keenness of a sharp mind the ruinous snares of deceptions; but for those who, by long meditation on the Scriptures or by the merit of virtues, have exercised their senses for the discernment of good and evil; the feet of many almost slipped, and their steps were nearly poured out, because they were jealous of the sinners, seeing the peace of sinners. But that most noble watchman marvelously ascending to the hill of the son of the right hand, saw the ungodly exalted and lifted high above the cedars of Lebanon (Psalm 72). And I passed by, he said, and behold, he was not; and I sought him, and his place was not found (Psalm 36). And this is for the watchmen placed in Gibeah to see the multitude laid low, which those situated below and not yet ascending the peak of perfect knowledge, thought to stand in prosperity and to live in safety; the wise foresee the certain punishment of those living in wickedness.
1 Samuel 14:18 — Commentary on Samuel
And Saul said to Ahijah, "Bring the ark of God here." Ahijah, also called his brother or his relative, is thus named. Therefore, the good leaders of the Church say, all the faithful daily waging war against the powers of the air, say to their brothers endowed with the reading of sacred Scripture and with greater exercise of virtues, daily offering themselves to God through the royal priesthood as a living sacrifice: they say, I say, to such who still see themselves agitated by temptations or behold the Church generally troubled by heresies, that, having revealed the mysteries of divine words, they should elucidate more manifest testimonies, by which they ought to use against the fabricators of heresies, by which they can overcome other struggles of temptations, with clear reasoning. But it often happens that the enemies of the Church (I mean the heretics or pagans) have so many and such great conflicts and battles of words or doctrines among themselves, that it is better that they be refuted by their own dispensation outwardly, than by the assertion of spiritual pages, proving that what they teach is false and what they do is impure: and it must be done as the leaders of the heavenly army, just as it is described that Saul did, who, when tumult arose in the camp of the Philistines and it increased more and more, no longer consulted God through the priest, but himself, with the hand of the soldiers taken up, hastens to pursue and urge to flight the enemies he had found to be discordant among themselves. However, Ahijah the priest, the keeper of the ark of the Lord, can also fittingly represent the very authors of sacred Scripture; who, whenever piously requested, bring forth the ark of the divine oracle they keep: they also bring forth examples of good works they performed; which was symbolized above, where the same Ahijah is said to have carried the ephod. Nor is it without reason that it is mentioned that he was the son of Ahitub, the brother of Ichabod, the son of Phinehas, who had been born from Eli, the priest of the Lord, in Shiloh. Ahitub indeed means "good brother." For many of the authors of the sacred letters also traced their lineage from priests: and being instructed by good brothers, as Scripture itself attests, also had some brothers who were not good: and today's readers of the same, equally instructed by good ones, yet cannot lack the company of the wicked, whom Ichabod, both by birth and by name, signifies as inglorious.
1 Samuel 14:20 — Commentary on Samuel
Saul and all the people cried out, etc. Jews, Gentiles, and heretics, although they are all enemies of the Church, wound each other with the sword of the word. The Jews themselves fight among themselves through the Pharisees and Sadducees: likewise heretics and pagans, with so much dissonance of various doctrines and sacred matters, bring no less wars among themselves than with the Church. But there is one, he says, my dove, my perfect one (Canticles VI): she is the only one of her mother, the chosen one of her who bore her, from whom Jonathan, that most valiant leader, received the name of virtue, that he might be called the gift of the dove; whose perpetual peace even the discord of the wicked serves. Hence it follows:
1 Samuel 14:21 — Commentary on Samuel
And the Hebrews who had been with the Philistines yesterday and the day before, etc. Many, having been seduced by heretics and fighting against the Church with them, when they perceived the dissonance of their doctrine, and saw their dialectical subtleties surpassed by the simplicity of the Catholic faith, as if by the act of Jonathan, returned to be reconciled to the Catholic Church by the imposition of the priestly hand.
1 Samuel 14:22 — Commentary on Samuel
Likewise, all the Israelites who had hidden themselves in Mount Ephraim, etc. It is rightly a matter of discretion that he who can, should strive for the Church by teaching or arguing against the reprobate, avoiding that prophetic curse: Cursed is he who withholds his sword from blood (Jer. XLVIII). But he who is not effective in teaching should hide himself in the height of a fruitful mind, lest he be found by the deceitful enemy to be stripped of his virtues. For there are those who are not suitable for discovering and overcoming the cunning of heretics and the other snares of the ancient enemy, but do not fail to follow and detest these when exposed by others according to their strength: and this is what it means when the Israelites who had previously hidden in Mount Ephraim, that is, fruitful, join themselves to their own ranks upon hearing that the Philistines have been put to flight: yet the Church is always saved not by its own effort, but by divine aid.
1 Samuel 14:23 — Commentary on Samuel
The battle, however, reached as far as Bethaven. Bethaven is called the house of idols or the useless house. And thus the Church pursues heretics by arguing, until it convinces them that in many things they have blasphemed equal to the madness of pagans, and it extends the sword of the word until it restores the impious and faithless to piety and faith.
1 Samuel 14:24 — Commentary on Samuel
And the man of Israel was joined to himself on that day. With the enemies scattered in different directions, the Church, divided throughout the whole world, rejoices always with one and the same love of brotherhood.
1 Samuel 14:27 — Commentary on Samuel
Jonathan, however, had not heard, when his father adjured the people, etc. He speaks of eyes being illuminated, refreshed, and renewed for gazing, which had already begun to fade due to the customary long fasting or toil. Therefore Jonathan, who had previously conquered the teeth of the rocks and the blows of swords, who, with the boldness of the enemy suppressed, had provided his people with victory and safety, is suddenly distressed by the unforeseen fault of flattering gluttony. And often, noble masters of the Church, although victors of great contests, incur a fault they had not foreseen by reading books of the gentiles with more pleasure than is fitting: to the extent that one of them writes that he was punished in a vision for this very thing, and that it was hurled at him by the Lord among the blows that he should be considered not a Christian, but a Ciceronian. But also many of the faithful listeners endowed with the grace of virtues do not cease to be tempted by lesser vices, which does not escape divine dispensation: so that those who cannot overcome the smaller battles by themselves may learn to thank only the Father of lights in the greater ones they have, attributing nothing to themselves. Jonathan, moreover, dipped the tip of the rod, which he used either for the horse or as an aid for the journey, in wild honey: and thus he turned it with his hand to his mouth. And any teacher sometimes, while taking care to govern subordinates with the authority of power or to conduct himself without offense, believes that he is aided by the arguments or opinions of the gentiles: and thus, so to speak, by the honeyed mouth derived from these, the eyes of the mind are indeed illuminated by the honeycombed composition of words for declaring what they know rightly more sharply; but often the progress of that same mind is delayed, recalling the vanity of the senses from pursuing the worshipers of depraved acts or doctrines. The Psalmist, singing, says, "The iniquitous recounted to me fables, but not as your law, O Lord, all your commandments are truth" (Ps. 118).
1 Samuel 14:28 — Commentary on Samuel
Your father bound the people by an oath, etc. He troubled, because he interdicted everything; had he interdicted in part and granted in part, the matter would have seemed to be conducted more conveniently. But because in these kinds of matters the commands of spiritual Fathers must be obeyed, Jonathan was apprehended by lot, and the oracle of the Lord was withdrawn from Saul consulting that very day, manifestly showing. For if the power of a worldly king prevailed so much with God, how much do you think the command of a spiritual master prevails? But even in the typological sense, it disturbs earthly hearts if someone commands these heavenly matters solely to be carried out, since the Lord testifies that new wine is not to be put into old wineskins. It troubles the sharpness of readers and compels them to falter, who believe that they must be prohibited entirely from reading secular literature, which wherever found, it is lawful to take useful things as if they were their own. Otherwise, neither Moses nor Daniel would have been allowed to be instructed in the wisdom or literature of the Egyptians and Chaldeans, although they abhorred their superstitions and indulgences. Nor would the master of the Gentiles himself have inserted some verses of poets in his writings or sayings: but it is much more cautious to grasp the rose amidst thorns than to gather the lily among the soft leaves; much safer it is to seek salutary counsel in apostolic writings than in Platonic pages. For even the bees themselves, which make honey of this kind, indeed present sweet sayings with their mouth which soothe, but in their rears they keep venomous stings that strike.
1 Samuel 14:29 — Commentary on Samuel
You yourselves have seen that my eyes have been enlightened, etc. These words are fitting for the person who thinks that the reading of gentile literature is not harmful in the Church, whether for the learned or the teachers. You see, he says, that I have become more effective, sharper, and more ready to speak appropriately because I have tasted a little of the flower of Ciceronian reading; how much more if the Christian people had learned the sects and doctrines of the gentiles, would they not much more confidently and surely ridicule and simultaneously refute their errors, and rejoice much more devotedly in their sound faith, and give thanks to the Father of lights for this grace? For it should not be thought for any other reason that Moses or Daniel would have wanted to learn secular wisdom except that they might better destroy and conquer it once known.
1 Samuel 14:31 — Commentary on Samuel
So on that day they struck down the Philistines, etc. Ajalon signifies great humility. In all the things the Church rightly does, it strikes at the Philistines; because through the good it does, it diminishes the powers of evil spirits; because they must be struck down beginning from humility, up to the breadth of perfected virtue, from the beginning of faith up to the fruitful amplitude of charity. Of which it is said: Your commandment is exceedingly broad (Psalm 119). But even the very state of the universal Church, beginning from the humility of a single Judean nation, has reached to the ends of the whole world through growth. Of which the Psalmist sings to the Lord: And your fields will be filled with abundance, the fattened edges of the desert (Psalm 65).
1 Samuel 14:33 — Commentary on Samuel
They reported to Saul, saying that the people had sinned against the Lord, etc. The diligent leaders, knowing the negligence of idle teachers, wherein the people sin against the Lord, baptizing those who have not yet been purified from carnality nor fully instructed in faith, immediately rebuke such transgressors and command that the rule of heavenly life be openly proposed with Catholic authority; and they order the idle teachers, who had so far been vexed by common ignorance, to lead all those they have undertaken to instruct up to the model of life which they themselves had learned from their forefathers, and by catechizing them according to the most robust example of Catholic perfection, bring to an end their former way of life inherited from their fathers, and by baptizing, incorporate them into the members of the Church. Thus, they would no longer sin against the Lord, binding those who are ignorant of faith and heavenly life to the unity of His body, that is, the Church of Christ. Understand that the ox and the ram delivered from the Philistines, slaughtered and eaten by the people of God upon the intellectual rock, symbolize any foolish and arrogant person, renewed from deadly custom into spiritual life; as also mentioned above, sheep and calves together with the oxen taken from them signify movements of soul or flesh devoted to irrationality and lust, but saved through the Lord.
1 Samuel 14:35 — Commentary on Samuel
Saul built an altar to the Lord. He built an altar to offer a holocaust upon it and to intervene for the sin of the people, which they had rashly committed. Every perfect teacher builds in the hearts of the hearers the faith in the Lord's Passion, where on the altar of the living cross that precious blood was shed for the remission of sins, clearly instructing all by this example; for if the end of the Lord was death, much more should the servants mortify their members which are on earth; fornication, uncleanness, lust, evil desire, and covetousness, which is idolatry (Colossians III), and such things that are works of the flesh and blood, clearly cannot be associated with the fruit of the Spirit. But also, daily revisiting the sayings or acts of the old fathers and the people, and desiring through these to be spiritually refreshed while struggling against enemies, as many of us who perceive only according to the letter of such great authority we feel, as if killing oxen and sheep on the earth, we eat with the blood; because handling heavenly matters with a carnal and earthly eye. But whoever recognizes that all things are spiritually summed up in Christ and the Church, upon that great rock, which was cut from the mountain without hands and grew, destroying the empire of the world, and filled the whole earth, we kill without harm and feast, constructing an altar of our devotion and pious sense pleasing to the Lord.
1 Samuel 14:36 — Commentary on Samuel
And Saul said, "Let us go down after the Philistines by night," etc. Saul, planning to attack the Philistines by night and to destroy them completely, consults the oracle of the Lord but is not answered; and seeking the cause of the sin, he discovers it by lot and adjudicates Jonathan, who confesses, to death; however, since he had brought great salvation to Israel, the people rescue him from the judgement of death. Good leaders often desire to expel all the snares of demons and to eradicate the tares sown among the good seed from the field of this world if possible, yet they receive no answer from the Lord through the Scriptures that this can be done; upon seeking the cause, they hear nothing more than that human frailty and ignorance are to blame; for even the most eminent teachers and leaders of the faithful, in the good works they do, cannot stand immune to the suggestions of sin, but all offend in many ways; nevertheless, lest they suffer eternal death because of these, they are helped by the merits of the good deeds they have done and by the prayers of the Churches they fought to strengthen.
1 Samuel 14:46 — Commentary on Samuel
And Saul withdrew, not pursuing the Philistines, etc. Indeed, teachers, conscious of their own frailty, realize they are not able to track or expel all the wiles of demons; but woe to those hearts to which the repelled and cast out unclean spirits return as if to their own places.
1 Samuel 14:47 — Commentary on Samuel
Against Moab and the sons of Ammon, and Edom, etc. Moab and Ammon, who were conceived by incest at night through the help of drunkenness, in which there is lust (Eph. V), signify heretics, degenerate by the disorderly reception of the seed of paternal faith. Edom, who, though the elder, was condemned to serve his younger brother, represents the Jewish people; who are subjected to the nations of the Gentiles throughout the world, both by the blindness of the perfidy of their minds and by the condition of earthly servitude. The kings of Zobah, the Philistines, and Amalek, about whom it is subsequently said.
1 Samuel 14:48 — Commentary on Samuel
And having gathered the army, he struck Amalek, etc. It signifies foreign nations alien to the faith and sacrament of the patriarchs' blood, whom Christ overcomes in two ways as enemies of his peace, so that he might rescue spiritual Israel from the hand of their devastators, either by saving believers through their own faith or by justly condemning unbelievers through his righteous judgment.
1 Samuel 14:49 — Commentary on Samuel
Now, the sons of Saul were, etc. The three sons of Saul represent great leaders of the Catholic faith, which proclaims one God in three persons. Since they are what they are not by their own virtue but by the grace of God, and because they desire to enjoy the eternal vision of their Creator (to whom it is said, "But you are the same" [Psalm CVIII]), and because they trust that through Christ Jesus, the true King and Savior, they will be saved and reign forever; rightly the first son is interpreted as the gift of the dove, the second as I have desired, and the third as my King, my salvation. His two daughters indicate weaker members of the faithful devoted to God in body and mind; or certainly, the firstborn daughter holds the image of the synagogue, while the younger holds the image of the Church. The etymology of the names of the daughters is also fitting; for the Synagogue of the elect is not gathered from all nations broadly, but from the multitude of the Israelite lineage alone: the Church, however, is called to faith from all nations. Rightly, the firstborn daughter is said to be interpreted as from the multitude, and the second as from all. Saul's wife Achinoam, which is interpreted as the beauty of the brother, figuratively signifies the perfection of the Catholic Church, which is often called in the Song of Love, the sister and the beauty of its Creator, who deigned to become her brother through the mystery of incarnation. Abner, the chief of his army, who is called the lamp of the father, indicates either John the Baptist, who was a burning and shining lamp (John V), or all men of virtue who shine with singular height among the defenders of the Church. We should certainly remind the reader that not always do the same persons hold the same manner of typological figures, but as the circumstances of the surrounding matters change, the types and orders of figures change according to time and place.
1 Samuel 14:52 — Commentary on Samuel
There was indeed a mighty war against the Philistines, etc. The primary cause of the mighty war against the Philistines was this, because Saul was gathering all the strong and fit men for battle to himself. For if the king himself were not encircled by the hand of a stronger military, by no means would he be terrifying to the neighboring enemies, nor would he powerfully incite them to war; but as in the former times Israel had served them most disgracefully without any hope of freedom; thus surely, thus in the Church, all who are dissolved from good works, nor are endowed with the army of spiritual virtues; because being idle and neglectful we sin, we pay the enemy's tributes of evil conversation with weak languor from the hostile ones. But when we recover from servitude to sin, we resume the hope of victory, the enemy rises, and attacks us with more frequent and sharper stings of temptations, so that if possible, he may recall us to the servitude of crimes; or, if not possible, at least avenge by fiercely raging the injury of his own contempt. But let us pass from our morals to view the allegorical deeds of the ancients; and in the very beginning of the nascent Church, the more the stronger and more fit men for spiritual battle Christ was gathering to himself, the more spoils of souls at that time and they were frequently taking from unclean spirits; but also they were enduring greater struggles of martyrdom from the same.
1 Samuel 15:1 — Commentary on Samuel
Samuel said to Saul: The Lord sent me to anoint you as king, etc. The prophetic word daily says to the rulers of the Church that they have not been chosen by their own industrious liberty, but by the ministry of the Lord to govern His people; and therefore they should always hear attentively the voice of His command. And it says to all the children of the Church to obey the commands of the Lord; for certainly every pure-hearted person, who expectantly looks forward to the vision of God, is anointed as king over His people Israel; over that gathering of good thoughts and deeds, by the merits of which he hopes to reach His vision. For Israel means "man seeing God." And blessed are the pure in heart, for they shall see God (Matthew 5).
1 Samuel 15:2 — Commentary on Samuel
These things saith the Lord of hosts: I have reckoned, etc. An appropriate preface urging spiritual warfare, so that He who would command to engage in this should be known as the Lord of hosts; that is, of the angelic armies, by whose help we must be protected while fighting against the powers of the air. Egypt, which signifies darkness, represents past sins which followed us up to the sea of baptism but were drowned in it. But Amalek, who resisted Israel after crossing the Red Sea on the way through the desert, and whose name translates to "brutish people," signifies those sins which, after the waves of baptism, daily assail us with their weapons, striving to prevent us from reaching the promised kingdom of the heavenly homeland; so that we do not preserve the fruit of our hearts in sanctification, attempting to rip it away with deadly temptation. All these we are ordered to utterly destroy and show no mercy to; that is, put away everything for which the wrath of God comes upon the children of disobedience: anger, wrath, malice, blasphemy, filthy language from your mouth, and such like.
1 Samuel 15:3 — Commentary on Samuel
Do not spare them, but kill, etc. From man to woman, from the perfected work of sin to carnal thought, namely the filthy mother and nurse of wicked offspring. The infant and the suckling, the very beginnings and purpose of nefarious action, which a recent evil thought desires to nourish even worse; understand, the ox, the sheep, the camel, and the donkey, symbolize dullness of folly, laziness of sloth, the baseness of pride, and the wantonness of luxury.
1 Samuel 15:4 — Commentary on Samuel
Saul therefore commanded the people and counted them, etc. And we, in order to be able to conquer the battles of vices, must gather gentle and innocent thoughts in our heart; namely, imitators of that spotless Lamb, who deigned to redeem us with his blood from the Egypt of this world. These thoughts obeying the command of a modest spirit, because then they truly prevail against the enemy, when fortified with a twin love, that is, of God and neighbor, they walk the path of truth; when they scorn all the delights and miseries of earthly habitation with the sole hope of the heavenly denarius, rightly the foot soldiers mentioned are comprised by the number two hundred and ten: for it is no doubt that the thousandth number signifies the perfection of the thing or person being discussed.
1 Samuel 15:5 — Commentary on Samuel
And when Saul had come to the city of Amalek, etc. The city of Amalek represents the densely packed array of temptations against the faithful, which now rages at us, stirred up either by demons, humans, or by our own desires. Certainly, near this city of tempting vices is a flooding torrent, that is, the turbulent drive of fluctuating thoughts, which, descending from the mountains of demonic pride, crashes against the walls of depravity more severely the more the winter of persecution exacerbates the favorable year of the Lord. Yet in this torrent we lay ambushes against Amalek when we strive to anticipate and overcome the enemy with the hidden virtues of the soul and the acts of devotion known only to the judge of our heart. For we almost meet him in open combat whenever we call upon the help of our Creator against him with alms, prayers, fasting, and other similar types of spiritual armor. But with faith, hope, and love, and similar apostolic arms, known fully only to Him who bestowed them upon us, we strive against humans and the evil spirits who lay in wait for us with care and diligence. When, I say, we are arrayed in these invisible weapons against the spiritual wickedness in high places, or amidst the very storms of temptations, we are almost laying ambushes in the torrent against Amalek; for we strike down the openly raging adversary where he cannot see it.
1 Samuel 15:6 — Commentary on Samuel
And Saul said to the Kenite, "Go, depart, etc." The holy history reports that the Kenites were the relatives of Moses, saying: "Now Heber the Kenite had separated from the rest of the Kenites, the sons of Hobab the kinsman of Moses; and had pitched his tent as far as the valley which is called Sennim, and he was near Kedesh" (Judges IV). Therefore, Saul commanded the Kenite to withdraw from Amalek. An excellent teacher takes care that if he finds anything among the vices which he reproves, that he may embrace virtues found among them, keeping them unharmed. For you will find many even among pagans who are meek, humble, kind, patient, and serving with almsgiving and prayers in the example of the centurion Cornelius. Surely, these virtues, because they are close to the law of God as if by kinship, emerging from the depths of the worldly darkness, help to reach the promised rest and light, and should not be destroyed among the vices but separated from the catalog of all vices, so that they may benefit their possessor. For a Kenite, which means "possessor," should be separated from all vices. Thus, at Saul's command, the Kenite, who is to be saved, departs from the perishing Amalek when the rigorous teacher separates the virtues that help from the vices that weigh down in the examination of those to be instructed; so that the virtues, which are diligently practiced among the reprovable vices, may not be detested because of someone's bad vices. Nor, on the other hand, should someone's vices, which, as humans, cannot be free from among the virtues, be judged to be embraced because of their proximity to virtues; but with fair judgment, let the crooked be corrected in all things, which impede the way of salvation, and let the right be preserved, which help.
1 Samuel 15:7 — Commentary on Samuel
And Saul struck the Amalekites, etc. Evila, which is said to mean "suffering" or "labor," signifies the beginning of conversion, which is not initiated without a certain painful and laborious birth of the new man. Sur, which translates to "right," represents the final perfection of correction. This solitude well described in the region of Egypt implies that one preserves the rectitude received, better if always mindful of the pressure of the darkness from which they have been delivered. In Evila, positioned with the sword of the word, he says: Repent, therefore, and be converted, that your sins may be blotted out (Acts III). But also the Apostle James says: Be afflicted, and mourn, and weep; let your laughter be turned to mourning, and your joy to sorrow. Humble yourselves in the sight of the Lord, and He shall lift you up (James IV). By striking the same ones, he comes to Sur, which is opposite, as Scripture elsewhere states, against the face of Egypt; as the Apostle Paul says: For you were once darkness, but now are light in the Lord; walk as children of light (Ephesians IV). And he himself positioned in Sur did not neglect to observe Egypt from which he had exited, saying: Who am not worthy to be called an apostle because I persecuted the Church of God but obtained mercy (I Corinthians XV). He shows himself struck beneficially so that he might live better after the blow, when he says: Nevertheless, I live; yet not I, but Christ lives in me (Galatians II). Not only those who are converted but also those who, having received the word of truth, do not care to turn away from depravity, are struck from Evila to Sur: because perpetually allocated to sufferings, they endure the just sentence of divine strictness, which is opposite Egypt; because he will repay them according to the wickedness of their pursuits. And these too, at Samuel's command, Saul strikes, while the same teacher of the Church, according to the admonitions of holy Scripture, corrects the obedient for life and rightly predicts the damnation of the despisers.
1 Samuel 15:8 — Commentary on Samuel
And he took Agag, king of Amalek, alive, etc. Thus far, Saul's struggle distinguished him as an excellent and discerning ruler, either of himself or of the people subject to him. From this point on, it marks him as indolent and reprobate, who rightly spared the innocent kinsmen of Moses. He rightly destroys all the common people and vile and reprobate things; but he incorrectly spares the flocks of sheep, other animals that are on the earth, garments, and all beautiful things, along with the king himself. The leaders of spiritual warfare must exterminate all those who oppose God's servants fleeing from intellectual Egypt—that is, the darkness of the world—whether they be men or reprobate actions, with the sword of the word and the rectitude of life; but whatever they find innocent and Mosaic among them, they ought to preserve unharmed. However, those who strive only to eradicate detestable and unspeakable things, such as fornication, idolatry, perjury, the concubinage of men, thefts, false testimonies, and other such crimes, either in their own morals or in those of their subjects, and do not wish to destroy drunkenness and revelries, contentions and jealousies, greed, hatred, and the desire for vain glory or honor, as if these were less harmful or even beneficial, as well as the king of vices himself, that most fattened one, the swelling of pride, indeed incur the guilt of very grievous transgression. Because of this merit of guilt, and exemplifying Saul, the kingdom of God was once taken from the people of the Jews and given to a nation producing its fruits. And many Christians today leave the promised crown of life, which was awarded to them, to be obtained by others. Here too, according to the letter, we are most healthily admonished that the authority of the divine command should always prevail in us over human affection. For man, through foolish pity, spares man, whom God has commanded not to be spared; as if man knew better what should be done with man than He who made man (Eccl. X). Agag not only designates pride by the authority of the kingdom (because the beginning of all sin is pride), but also by his name, which is translated to "roof," because often contained by the knowledge of neighbors, the arrogance of haughtiness swells in the hearts of the wicked. However, Saul seizes King Agag alive, and the crowd kills him, who eradicates the vices of the flesh, knowing how to distinguish their head, pride, from virtues through disputation, and defining how harmful it is, but does not know how to extinguish it in himself by living humbly. And Saul spares Agag, and the people also spare him, when even the very leader of virtues in his heart softly nods to the pride lying hidden in his innermost parts; and the entire company of spiritual works following him is corrupted by the assent to this nefarious swelling.
1 Samuel 15:10 — Commentary on Samuel
Now the word of the Lord came to Samuel, saying, etc. The repentance of God is not a disturbance of the mind, which often befalls men as they reconsider the evil they have committed thoughtlessly; rather, it is called a change in passing things, while the immutable divine foresight remains; for just as not repenting signifies unwillingness to change what has been established. The Lord has sworn and will not repent: You are a priest forever (Psalm 109); this means that what He has once established, He has never changed the priesthood of Christ. However, Saul repented of having been made king; because even the treachery of the entire people of Judea and the false faith of Christians deprives him of the promise of the kingdom's favor.
1 Samuel 15:11 — Commentary on Samuel
And Samuel was grieved, etc. These are not to be explained allegorically but rather are to be drawn to the imitation of virtue: so that for the errors of brothers, which they themselves cannot yet understand in themselves, we should not only be grieved in spirit but also cry out to the Lord for them with all intention; and furthermore, whenever the place and time allow, we should take care to recall them to the recognition and correction of their faults.
1 Samuel 15:12 — Commentary on Samuel
And when Samuel had risen from the night to go to Saul in the morning, etc. Carmel means knowledge of circumcision; Gilgal means revelation. Therefore, many, not yet fully having conquered the struggle of vices, promise themselves with confident assurance of the crown of righteousness as if having completed a perfect purification; this is a sign of raising a triumphal confidence in themselves of a struggle already completed, and this on the highest mountain of virtues, which is called the knowledge of circumcision. And after this, they descend into revelation, when they themselves, after ascending the summit of virtues and tasting the joy of heavenly reward, in true humility glory that they truly see with the revealed face of the heart the secrets, about which the Lord says to the Father: You have hidden these things from the wise and prudent and have revealed them to little children (Matthew 11, Luke 10).
1 Samuel 15:13 — Commentary on Samuel
And Saul said to him: Blessed are you to the Lord, etc. Understand the voice of flocks and herds, the uncontrolled movements of the mind, and the tumultuous thoughts of arrogant hearts; for whoever neglects to subdue and repress these within himself, vainly boasts that he has fulfilled the word of the Lord, which commanded the destruction of all vices.
1 Samuel 15:15 — Commentary on Samuel
And Saul said: They brought them from Amalek, etc. The prophet, though unwilling, confesses this with a guilty conscience; for not only to God, to whose eyes all things are naked and open, but also to spiritual men, the deceitful hearts of the wicked are evident. For Elisha, though Gehazi was far away, was present in heart. And the Apostle, absent in body, but present in spirit, rebukes the sinner in Corinth. From the examples, he says, they brought back the manifold cries of brutish and lascivious desires. The imprudent mind spared these vices, which seemed less harmful, nor did it care to destroy them; rather, it considered these very things as virtues, and thought they should be gratefully offered to their author. For example, by considering foolishness as simplicity, calling the insolence of anger the zeal of Phinehas and Elijah, considering the sluggishness of sloth as the patience of David, and calling the tightness of parsimony the discretion of moderation; and notably, and equally to be avoided, is the most depraved habit of the wicked, who are accustomed to accumulate their faults by excusing them. For behold, Saul claims that he, along with the people, killed those things which, at the Lord's command, were to be killed; but he asserts that the people, not he, spared those things which were reserved against His interdiction. And many negligent and lazy people, if they have overcome any vices, or think they have overcome them, do not attribute this to the grace of the author, but to their own effort. But whatever they do not want or cannot extinguish in themselves, they claim that these are due to the flaw of an inherent nature, so that indirectly, and as a cause of human guilt, they may ascribe it back to the Author of nature Himself.
1 Samuel 15:16 — Commentary on Samuel
But Samuel said to Saul: Leave me, and I will tell you, etc. Above, we read that Saul on the day was anointed king; on the day that he should be anointed, and now at night he is shown to be rejected. This is not by chance and without reason, but because the day sometimes signifies justice, night sin, he was chosen by day, and rejected by night, who due to the modesty of humility deserved to rule, due to the sin of disobedience he deserved to be rejected, not by divine judgment, but by the varying merit of man. But today the Lord saying: For many are called, but few are chosen (Matthew 20); whoever is called, by deeds of darkness is separated from the light of the chosen.
1 Samuel 15:17 — Commentary on Samuel
And Samuel said: Were you not small in your own eyes? etc. And this rebuke of blessed Samuel is fitting for any Christian transgressing the faith with which he was imbued; someone saying to him, one of the spiritual teachers, whose likeness Samuel presents: Were you not humbled in your mind for the past life, which was without God, when you came to the Church, having already received the grace of faith and baptism, made a principal in exercising the fruits of the Spirit? Through which you should reach the vision of divine clarity. For Israel means a man seeing God. And the Lord anointed you with the chrism of His Spirit, so that being a ruler and moderator of good deeds you might belong to the dominion of the eternal King. And sending you on the way of a new conversation, having defeated the old man with his deeds, He commanded you to mortify all things which are earthly part by part. Why then, disregarding the evangelical and apostolic voice, did you prefer to establish another rule of living for yourself, and to gather the spoils of vices? in which sometimes even if you seemed to deceive the eyes of mortals, before the judgment of the internal arbiter you did a great evil.
1 Samuel 15:20 — Commentary on Samuel
And Saul said to Samuel: "Rather, I have obeyed the voice of the Lord," etc. How much this response of Saul suits the stubbornness of the rebellious proud ones is very easily evident from what was previously explained. For there are those who, convicted either by the reading of the Holy Scripture or by the speech of teachers, and reproved for their committed faults, prefer to seek an increase of their sins by excusing themselves rather than humbly seeking remedy.
1 Samuel 15:22 — Commentary on Samuel
And Samuel said: "Does the Lord delight in burnt offerings and sacrifices?" etc. These words indeed specifically pertain to the Jews, who, neglecting justice, mercy, and faith, and similar things, thought they could please the Lord through sacrifices and burnt offerings. But even now in the Church there are not a few burdened equally by wealth and crimes, who, while not ceasing to cling to their sins, trust that they can wash away their sins with daily alms. There are others who believe they cleanse themselves from the filth of vices, from which they do not care to abstain, by fasting, prayers, and frequent singing of psalms, while the Lord commands such offerings only from those who abstain from sin. Finally, the Psalmist does not say, "Do good among evil works"; but, he says, "Turn away from evil, and do good" (Psalm 36). And the leper or the unclean person in the law was not commanded to offer sacrifices to God while in their impurity, but wherever they were seen to be cleansed from it. However, it should be noted that he does not call sacrifices bad, but says obedience is better, to show that those too are good in their own time. He does not criticize the law, but prefers the Gospel. He says the people of the law are worthy of praise because they offered holocausts from their flocks to their Creator with pious devotion of heart; but he designates as much more praiseworthy the one who, according to the counsel of the Gospel, offers their body as a living sacrifice, holy, and pleasing to God.
1 Samuel 15:23 — Commentary on Samuel
Because you have rejected the word of the Lord, etc. Just as the other parts of this reading, so too this rejection of Saul, according to the allegory, can be applied to the synagogue, and according to the tropology of the law to any false Christian, whether teacher or disciple who was initially faithful but subsequently condemnable, fulfilled the prophecy of Balaam that says: "A ruler shall come out of Jacob, and destroy what remains of the city" (Num. XXIV); for because of the hidden and not entirely eradicated pest of pride in the heart, both the former Jewish people and now many Christians are deprived of the seat of the heavenly kingdom.
1 Samuel 15:27 — Commentary on Samuel
And Samuel turned to depart, etc. When the grace of prophecy turned away because of sins to depart from the Jews, they did not grasp the full garment of prophetic reading by which they could warm their souls with faith and adorn them with works; but only the extreme fringe, which is in the part of the letter, which they also tear away from the solidity of the spiritual sense, as if from the integrity of the prophetic garment. And therefore because they did not fear to tear the prophets, they deserved that the kingdom of God be torn from them and given to the Gentiles. But also today anyone who with an impious mind despises the sacred words in which he was instructed and imbued to seek the heavenly kingdom; because he stains the sacred garment by consecrating himself in the kingdom, he leaves the taken away kingdom's happiness to a better neighbor. Nor does it differ from signifying the misery of such people when it is said that Samuel, hearing of Saul's pride, turned to depart. For many, while they disdain to do the good they know they should do, eventually by the just judgment of God, deserve to be ignorant of what should be done. Hence, the multifaceted luxury of heretics' weeds pollutes the harvest of the evangelical seed with a wicked seed, while rejected from the action of truth often, knowledge finally turned away and withdrew from the mind.
1 Samuel 15:29 — Commentary on Samuel
Furthermore, the triumpher in Israel will not relent, etc. He who, he says, alone—indeed, all of Israel—by his grace made you triumph while fighting against Amalek, he will not spare you either, who are transgressing his word; for the more you received the power to conquer not by your own strength but from heaven, the less excusable you will be shown in preserving the anathema. Because as Moses says: The war against Amalek is the Lord's alone (Exod. XVII); and: I shall erase the memory of Amalek from under heaven (Ibid.). This same sentiment is to be understood in spiritual warfare, where we endanger ourselves the more by sparing our enemies, that is, by indulging in vices, owing to the greater grace of our Author which we daily receive for the remission and forgiveness of sins. We should fear that we ourselves, too complacent in our pursuit of heavenly vision, might deserve to hear along with Saul, Because the triumpher in Israel will not relent; that is, the one who has granted the gift of victory in many cases to incite you to thanksgiving and diligence in living, will also condemn you to severe examination by his court's decree in the end. Some believe that the saying, Furthermore, the triumpher in Israel will not relent, does not refer to the Lord, but to him of whom it was previously said, And he will give it to your neighbor, better than you; which namely means that since David took power of the kingdom, he would not spare either the house of Saul or foreign enemies ordered by the Lord to be slaughtered. This they interpret morally, that our neighbors who are better than us strive to extinguish the vices they notice in us with utmost effort, lest they themselves fall into the same pit of transgression into which they miserably observe others slipping. But what follows, And he will not be swayed by repentance, signifies the eternal and immutable judgment of the Lord that he has threatened. Furthermore, what is added, For he is not a man, that he should repent, clearly indicates that where it is said that God repented, it does not mean a changeable nature in the divine substance, where there is no change or shadow of turning, but a form of speech adapted to humans, tempered by human manner. Therefore, God does not repent of any of his covenants like a man, for his judgment on all things is as fixed as his presence is sure.
1 Samuel 15:30 — Commentary on Samuel
But he said, I have sinned, etc. Thus is displayed both the obstinate pride of Saul and the ever humble modesty of the blessed Samuel. For what is prouder than for someone, having recognized his crime by which he is shown to be a transgressor before the Lord, indeed even accursed, to still seek to be honored by men and in the presence of men? On the other hand, what is more kind than for someone, recognizing the wickedness of another by which he is shown to be a reprobate before the Lord, to still not refuse to honor him in the presence of men? From this, as even now, those are not lacking who, having been rebuked either by spiritual teachers or by sacred writings for their crimes, often find themselves more burdened by the harmful praise of neighbors than to rejoice in being healed by their own beneficial repentance. We too ought, in the example of the blessed Samuel, to act modestly towards such people and not disgrace those whom we do not doubt are to be condemned by divine judgment as incorrigible, especially if we have recognized them as marked by some church office, which the anointing of the same Saul fittingly expresses.
1 Samuel 15:32 — Commentary on Samuel
And Samuel said: Bring Agag to me, etc. Agag, as mentioned above, means 'covered'; Amalek is called a people of locusts or a people who lick. Therefore, prophetic Scripture says and its ministers and dispensers tell their listeners to bring out into the open the long-hidden wound of pride and the badly kept secret in the heart by confessing. This pride, indeed, is the king and head of other crimes, as those that spring from its root; it seeks to deceive the unsuspecting by false flattering, as though licking, and to erode all the shoots of vital grace. This same nefarious king is said to be exceedingly fat, that is, weighed down with the dangerously delightful fatness of excessively growing crimes. About which the Psalmist speaks: Their iniquity comes forth as if from fatness (Psalm LXXII).
1 Samuel 15:33 — Commentary on Samuel
And Samuel said, "As your sword has made women childless, etc." Understand the sword of Agag as the most effective fury of pride; the Hebrew women bereft of children by him, as faithful souls deprived of the fruit of good works by victorious pride. But as you, he said, have turned countless from the path of truth, O proud presumption, so when the appointed time arrives, when He who will justly judge and destroy the entire kingdom of iniquity comes, your mother impiety, captured by innumerable crimes, will be deprived of that most wicked progeny of vices, having no more whom to seduce.
1 Samuel 15:35 — Commentary on Samuel
And Samuel did not see Saul anymore, etc. It is better to imitate than to allegorize, that one whom he so detests due to the merit of sin, that he does not deign to see him even once, yet with the same consideration of brotherhood, he expends so much piety that he even testifies to this with mourning and tears. From whence it is not unfitting for such men of spirit, and that of the Psalmist, which he says: "Do I not hate those who hate you, O God? And do I not loathe those who rise up against you?" (Psalm 139), and likewise the evangelical blessing which says: "Blessed are those who mourn now, for they shall be comforted" (Matthew 5). For if without any doubt he is blessed, who with eyes troubled by the fear of impending wrath, laboring in his groaning, washes his own bed, that is, the works of virtues, with tears each night in which he ought to rest; how much more blessed is he who, already made more secure by God's favor concerning his own salvation, prays and laments to the Lord for the transgressions of his brothers?
1 Samuel 16:1 — Commentary on Samuel
Fill your horn with oil, and come, etc. Leaving behind, he says, the care of the carnal kingdom, embrace rather that dominion, which by the light of the Holy Spirit is ascertained to be most rich, to be hoped for and loved. This not coming from yourselves, but sent by my Spirit, carefully disclose to that people, which separated from the enticements of the world, sighs for the joys of eternal salvation. For I have provided for myself a king among the sons of the same people. For Isaiah is interpreted as an island of holocaust or sacrifice, Bethlehem as the house of bread. But an island is each faithful soul; the whole Church of the saints is an island, which by seeking higher things is separated from the waves of this world, now purifying itself entirely by the fervor of the Holy Spirit, making itself an acceptable offering to God, and making its heart a dwelling place of the living bread.
1 Samuel 16:2 — Commentary on Samuel
And Samuel said: How shall I go? etc. The prophets said to the Lord, and the apostles said: How can we preach the kingdom of the New Testament? For the zealous Jews of the law will hear and kill us. Which of the prophets did they not persecute? They killed those who foretold the coming of Christ. To whom the Lord responding, commanded that his body, separated from the conversation of the people, be taken up by the hand of stricter continence, and worn ready to embrace death for the Lord, and also to inflame his listeners to undertake the glory of martyrdom, as if commanded to call Isaiah to the sacrifice. For death is never better overcome than when it is endured with divine love. And I, he said, to you, O my prophets, and heralds of the future, not by men but by the infusion of my Spirit, will show what you should say or do, and who, where, or when Christ will come. These can be specially understood of John the Baptist, whom the Jews heard evangelizing about Christ and killed; but he, ready in body and mind for martyrdom, called his listeners to the sacrifice, that is to the baptism of repentance. Not any human teacher, but God Himself showed him what he should do; and having given the sign of the Holy Spirit, he taught to whom he should give the testimony of divinity from all those who he baptized.
1 Samuel 16:4 — Commentary on Samuel
And he came to Bethlehem, etc. When the prophecies about Christ arose in the world from the prophets, those who were more prudent, meeting the same prophets with a devout mind, already deemed their words worthy of a miracle, and with eager intention inquired whether these same oracles of the prophets signaled peace to come to the ages; or if they were going to impose an unbearable yoke similar to the Mosaic Law upon the necks of the disciples. And the prophets answered, and each of them proclaimed in their books, that they were sent to the city by God to bear witness to the one who was to come to reconcile the earthly with the heavenly; and after the long discriminations of enmity that human iniquity deserved, to reconcile the world to God through the venerable mysteries of His blood. This can be understood in the same manner about John, because the people, admiring his life and doctrine, thought he was Christ, and inquired deeply about his situation. But he testified that he was announcing peace to come to the earth...
1 Samuel 16:5 — Commentary on Samuel
I have come to sacrifice to the Lord, etc. That is, I have come to teach and suffer for the Lord; be baptized and believe with me, so that we may live together in Christ.
1 Samuel 16:6 — Commentary on Samuel
And when they had entered, he saw Eliab, etc. He introduces the sons of Jesse, the first, the second, and the third. Among them, none is found worthy to be anointed: because the Synagogue produced doctors of the law, prophets, and psalmists; but all these are participants, in none of them is the author of human salvation found.
1 Samuel 16:10 — Commentary on Samuel
Therefore Jesse brought seven of his sons before Samuel, etc. The number seven is fitting to the law because of the sabbath, just as the number eight is fitting to the Gospel because of the mystery of the resurrection. Therefore, none of those who are perfect according to the law, hoping for the sabbath either of the body in the present or even of the Spirit in the future age, preach, perceive, even though being high in merits and strong in virtues, can suffice to save the world.
1 Samuel 16:11 — Commentary on Samuel
And Samuel said to Jesse: Are all the children finished? etc. After the teachers of the law, the herald of prophecy, the sweetness of psalmody, and the long devotion of the people had been sent forth into the world, with the people instructed in divine services by the law of Moses, prophets, and psalmists, the incarnation of Christ was still to come in the fullness of time. Of which it is rightly understood what Jesse said: There is yet the least one, and he tends the sheep. For a child is born to us; a son is given to us (Isaiah IX). He who speaks in the Gospel: I am the good shepherd, and I know mine, and mine know me (John X). Nor without a certain reason of mystery is the same little one said to have tended the sheep before being anointed by the prophet; because that good Shepherd, who came that they might have life and have it more abundantly, tended ninety-nine sheep in heaven before he sought and found the hundredth on earth. He completed the number eight; for he gave us both the hope of our resurrection and his own example. Indeed, the day on which the Lord rose, from the day of his passion was the third, but from the day of the first creation, it is the eighth. Thus also after the six ages of this world, and the seventh, which is now being conducted in this life, the Sabbath of souls, as it were, the eighth age of our resurrection is hoped to come.
1 Samuel 16:13 — Commentary on Samuel
So Samuel took the horn of oil and anointed him, etc. The prophet received the task of proclaiming the glory of the true king, and said: "You have loved righteousness and hated wickedness; therefore God has anointed you" (Psalm 44). He who was conceived of the Holy Spirit never ceased to have the fullness of that same Spirit from the hour of his conception. John received the duty of bearing witness to Christ; and when the Holy Spirit descended upon him in the midst of those he baptized, he saw and bore witness that this is the Son of God; and Jesus went forth in the power of the Spirit into Galilee.
1 Samuel 16:14 — Commentary on Samuel
But the Spirit of the Lord departed from Saul, etc. As the proclamation of Christ increased, the grace of the Spirit soon deserted the hearts of the faithless Jews, and incited them with impious fury to persecute his name; and this the Lord permitted by just judgment, so that the tested ones might be made manifest in the Church, and the wicked, by their deserving merits, might be plunged further into the depths of their own malice.
1 Samuel 16:17 — Commentary on Samuel
Provide for me someone who sings well, etc., Indeed, he said, I know many who are skilled in singing, but provide and bring to me someone who sings well; which is like the Jews agreeing with the words of the apostles, saying, indeed we know many who have been crucified for their sins, but we have recognized that they are of no benefit to themselves or to us. Therefore, ensure that you imbue us with his sacraments, instructing us in his faith and love in our hearts, who, by mortifying his limbs on the wood, would redeem us from eternal death.
1 Samuel 16:18 — Commentary on Samuel
Behold, I have seen the son of Jesse the Bethlehemite, skilled in playing, etc. One of the youths is the unity of the humble of Christ, with one and the same heart and soul agreed. To the Jews inquiring about the faith, and knocking step by step, so to speak, on the locked doors of the life-giving cross, immediately clearer answers to the questions of faith, and illuminating the mysteries of the Lord's dispensation: Behold, he says, with the eyes of either flesh or faith I have seen and known the one born from the root of Jesse, in Bethlehem of Judah, a man knowing how to bear infirmities, and submitting to the gibbet of death, able to vanquish the aerial powers, sublime in both strength and prudence; indeed, the very power of God, and the wisdom of God, beautiful in form beyond the sons of men, in the innocence of life and the exhibition of heavenly deeds; and, to put it succinctly, he is the one who alone could say: I am in the Father, and the Father is in me; and, He who sees me, sees also the Father (John XIV); whose exceptional virtues indeed celebrate the glory of the name. For he is called David, that is, strong with the hand, or desirable. He is strong with the hand, indeed, in the power of his passion, because he laid low his adversaries. Desirable in the splendor of the resurrection, by which he exalted his own. For it is written of him: The Lord strong and mighty, the Lord mighty in battle: he is the one whom the angels desire to behold (Psalm XXIII); and who, as the prophet says, will come as the Desired of all nations, and the glory of the house of the Lord will be filled (Haggai II).
1 Samuel 16:19 — Commentary on Samuel
Saul therefore sent to Jesse, saying: Send David to me, etc. Newly catechized Jews sent words of their intention as signs to those who had gone before in Christ, saying: Believe in our fellowship of salvation through baptism in Christ, whom we have always learned in our hearts by faith, hope, and charity, to be born, ministering the pastures of eternal life to all the blessed, both angels and men. Complying with the just petitions of the brethren, they lent to them the mysteries of Christ to be received. They did not do this hesitantly, but according to him who, saying to his disciples: Go, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matt. 28): he immediately added and said, Teaching them to observe all things whatsoever I have commanded you (Ibid.). Among the sacraments of faith, with which they were initiated outwardly, they also sent examples of virtues, by which they were inwardly nourished: for bread and wine are spiritual virtues and doctrine. For bread strengthens the heart of man (Psalm 103). And your cup, he says, inebriating, how glorious it is (Psalm 22)! A kid from the goats is a humble sign of repentance, separated from the wanton flock of sinners: for a kid used to be offered for sins according to the law. These David carries to Saul on a donkey given by Jesse, when any wise teacher by the grace of Christ instructing his listeners, frequently recalls that the grace of virtues which they should imitate abounds in the humble and those despised by human judgment. It is notable that in the anointing of Saul, which also signifies the kingdom of Christ, donkeys, bread, a jug of wine, and also kids are found: as has been discussed in its proper place.
1 Samuel 16:21 — Commentary on Samuel
And David came to Saul, etc. The Lord came to the hearts of the believing Jews through faith and stood before them with the indefatigable desire of that acknowledged and coveted sweetness. To those who loved him, he ministered abundant and invincible weapons of faith and truth against all the malign strife of the enemy: indeed, the breastplate of justice, the shield of faith, the helmet of salvation, and the sword of the Spirit, which is the word of God (Ephesians VI).
1 Samuel 16:23 — Commentary on Samuel
Therefore whenever the evil spirit of God seized Saul, etc. The sense is clear from the preceding, and it is suitable not only to the faithful Jews but also to us. For it must be that whenever any temptation of the evil spirit seizes our mind and turns it away from the tranquility of its state, whoever of the spiritual brothers is present should bring to our memory the humility of the Lord's passion, earnestly exhorting us; because He who was innocent and just sustained the punishment of the cross for us voluntarily, leaving indeed an example that following His steps, we may act innocently in prosperity and patiently in adversity. Thus it will come to be that, refreshed by brotherly consolation as if by David's playing of the harp, we may bear it more lightly. For David always signifies our Redeemer, but sometimes in himself, sometimes in his members: and with the departure of the dire spirit's influence, immediately the grace of the Holy Spirit succeeding will enlighten us. But if it moves anyone why the Spirit is called both of God and evil; let him know that it is called of God indeed because of His most just permission, but evil because of the most wicked will of that spirit. For God uses even evil spirits for the testing of some, for punishment or correction, or even for the maintenance of good things. For testing, indeed, as the Lord tested blessed Job by allowing Satan; for punishment, as the lying spirit deceived King Ahab to perish in battle because of his preceding crimes by the Lord's permission; for correction, as the Apostle handed over the sinner in Corinth to Satan (I Cor. V), that his spirit might be saved in the day of the Lord Jesus. Furthermore, for the preservation of virtues, as the same Apostle, lest he be exalted by the greatness of revelations, received an angel of Satan to buffet him (II Cor. XII). Josephus mentions this passage in his history of Antiquities: "And Saul was suddenly seized by certain passions and demons, bringing him suffocations and distress;" and a little later: "They ordered, he says, that when demons attacked and disturbed him, standing over his head, he should play the harp and sing hymns." For it is not to be thought that that harp, however sweetly sounding, could have had such great power as to drive away evil spirits; but the figure of the holy cross, and the very passion of the Lord which was sung, already then was breaking the audacity of the devil; just as the destroying angel of Egypt did not pass by because of the virtue of the blood placed on the doorposts (Exod. XII), but because that blood was a type: the place of the middle lintel, and of each doorpost, where it was anointed, expressed the very figure of the salutary cross. The angel passed by the houses of the Hebrews, seeing them marked, unharmed, by the divine foreknowledge, indicating the coming of Him in the flesh who would by His blood through the cross free us from eternal death.
1 Samuel 17:3 — Commentary on Samuel
And the Philistines stood on the mountain on this side, etc. And even to this day, unclean spirits contending against the Church stand lifted up with proud boasting, after the example of that first proud one, of whom it is written in the Revelation of John: And as a great mountain burning with fire, it was cast into the sea (Rev. VIII). And the soldier of righteousness stands, not relying on his own arms, but exalted by His help, who says: A city set on a mountain cannot be hidden (Matt. III). And there was a valley between them; the place of their conflict is the temporal life itself, in which the good and the wicked fight among themselves, and the tree of life in the middle helps and refreshes the worthy, condemns and casts out the wicked; and that same life of the world is common, and the just pass through it, hoping in Christ as the highest mountain, with diligent mind, saying: But our conversation is in heaven (Phil. III). And the reprobates through the devil, by swelling up, despise the society of their neighbors and transcend. Against this the Apostle admonishes the faithful, saying: Be not wise in your own conceits, but condescend to men of low estate (Rom. XII). For the Philistines represent no less the perverse men than the angels, serving in the one and the same kingdom of the devil.
1 Samuel 17:4 — Commentary on Samuel
And a man went out from above... named Goliath, etc. This notable man is the devil, who, daily going out from the camps of the Philistines, that is, from the hearts of the impious to rebel against God, does not cease to provoke the pious. And rightly he is called Goliath, that is, revealed or transmigrating. For he had long been hidden from mortals, seemingly in vain troubling Saul and the men of Israel; in vain boasting in the minds of the depraved, as in the camps of the Philistines, that he was the strongest; but now, through the diligence of the boy David, he is revealed to them, who can say: For we are not ignorant of his thoughts. Long pridefully inhabiting the hearts of the wretched, he is now transmigrated through the same strong hand, that is, the Lord Savior, who said: Now is the judgment of this world, now the prince of this world will be cast out (John XII). Or certainly, he is rightly called transmigrating because he transmigrated from angelic happiness to hell through pride. But if we wish to understand him who transmigrates others, that is, transfers them from place to place, in an active sense, the name should be referred to him; because he strives to transmigrate all his followers from the land of promise to the land of perdition, from life to death. He is well described as being six cubits and a palm high, because he who boasts to be similar to the Most High, promises to preach perfect works and a blessed end through his philosophers. For God made the world in six days and rested on the seventh; and he established for mortals through the law six days of work, the seventh of rest. Indeed, Ezekiel saw in the hand of the man measuring the new city, a reed of six cubits and a palm; because the Lord measures the perfection of work in His chosen ones, as if in six cubits; and He contemplates the hope of eternal rest, which will be completed in the future, as if the part of the seventh. Therefore, what the Lord truly exhibits, the devil falsely promises. The height of Goliath, comparable to the Lord's measure, is asserted to fall. His city also, Gath, which is interpreted as "press," aptly shows the multitude of the wicked, namely the devil's city, always practiced in the torments of the good in the world. It is also worth informing those unaware that he is a bastard, who is generated by an ignoble father but a noble mother; just as conversely, one generated by a noble father, but an ignoble mother, is customarily known.
1 Samuel 17:5 — Commentary on Samuel
And a bronze helmet on his head, etc. If you inquire what a chain mail is, read in Virgil, a coat linked with hooks, and triple with gold.
1 Samuel 17:6 — Commentary on Samuel
And he had bronze greaves on his legs, etc. Helmet, mail, shield, and greaves, are different types of arguments or reasoning methods, by which the devil rebelling against the Lord, or defending the foolishness of his own head, namely, all the wicked, or his miserable body, attempts to defend. For he covers the head of sin, when, even condemned, he does not fear to say and be believed to be God. He also covers the body when the heart of the wicked inclines to the evil word, to excuse excuses in sins. He covers, when he hedges all sides of the human mind against the darts of the truth. All these types of defenses are declared to be made of bronze, a metal more resonant than others; because whether by wicked deeds, or perverse doctrine, he is accustomed to defending not by the recognized reason of invincible truth, but by the fabulous sweetness of secular eloquence. And it is well said that the weight of his mail is five thousand shekels of bronze; because through the sweetness of deceptive speech, he does not protect all the senses of his soldiers from the enemy's incursion as he promises; but on the contrary, he closes all their senses, the five most notable, from receiving the word of truth, by which they would be saved. But he arms his right hand with a spear, when he even attempts to disturb or attack the faith of the Church through some men of sharper intellect. For with helmet, mail, or shield, and other such things, we protect ourselves from wounds: but with a spear or sword we are accustomed to strike the adversary. Hence, it is not inappropriate that those weapons which are defenses for the fighters, when carried by the Philistine, signify those persons or speeches by which the wicked cover their crimes; but those by which the adversary is accustomed to be wounded, signify those speeches or men, by which even the virtue of the good is wounded and disturbed. Concerning which it is rightly added:
1 Samuel 17:7 — Commentary on Samuel
However, the shaft of his spear, etc. For indeed the work of those whom the devil brings forth against the Church for battle seems most fitting to the eyes of the foolish, as if to weave a garment of righteousness and holiness. But the sharpness of their speech knows how neither to look beyond nor to speak beyond the boundaries of this world, which persists through six ages. Although they are of such great ingenuity as to be able to judge the age, they do not know how to find its Creator. But truly, their webs are not in the garment that might warm the soul; for as Isaiah said, they have woven spider webs (Isaiah 59). And as in the one hundred and forty-third psalm, which is specifically written against Goliath, the victor of the same Goliath, the Psalmist testifies: "Whose mouth has spoken vanity, and their right hand is the right hand of iniquity" (Psalm 143).
1 Samuel 17:10 — Commentary on Samuel
And he stood and cried out against the ranks of Israel, etc. Pride is the enemy of old, so that until the incarnation and passion of the Lord Savior, he assumed he could not be overcome by any mortal. For it is not without reason that it was said to blessed Job: "There is no power upon the earth that can be compared to him, who was made to fear no one" (Job 41); and even up to the end of this present age, he troubles the Church through the Jews, gentiles, and heretics, as if with a wicked armor-bearer preceding him, standing against the ranks of Israel and crying out. Nor is it surprising if all the Israelites, fearing this one, flee. For how, without the Lord's presence, can flesh fight against an archangel? But for the flesh to prevail against a spirit lacking flesh, first God must triumph against the same in the guise of the flesh. Concerning which it is typically added:
1 Samuel 17:12 — Commentary on Samuel
David, however, was the son of an Ephrathite man. David indeed, as always, is the Lord Christ, who is the son of an Ephrathite man, that is, a fruitful one; because from that ancient people of the Hebrews, who by believing bore many fruits of righteousness, he deigned to take flesh. Although he is also always born and nurtured in the fruitful heart of his faithful ones through love. Not only the mystical names of the place, of which the interpretation is well-known, but also the place itself, Ephrathah or Bethlehem, bore witness to Christ being born there. And fittingly that elderly man, that is, a people mature in the knowledge of the law, is remembered to have had eight sons, because after the proclamation of the Sabbath and the Old Testament, he also foretold the grace of the Gospel and the faith of the resurrection, which was to come through Christ.
1 Samuel 17:13 — Commentary on Samuel
But his three eldest sons went off, etc. The teachers of that people, whose three orders we have previously explained, always waged spiritual war, either girded against the allurements of their own flesh and mind, or concerned with instructing others.
1 Samuel 17:14 — Commentary on Samuel
David, however, was the youngest. The Lord is to be understood as the youngest among his brothers for a twofold reason: in which he filled the number eight, that is, those to whom he entrusted the sacraments of the Gospel when they were perfected in the law, both in time and in humility. For when the fullness of time had come, God sent his Son, born of a woman, born under the law, to redeem those who were under the law (Galatians IV). And: The Son of Man came not to be served but to serve, and to give his life as a ransom for many (Matthew XX). For even that grain of the evangelical mustard seed, which he himself sowed in his field, namely in the hearts of believers, is indeed the smallest of all seeds, in the humility of the doctrine of discipline, but foremost in the fervor of spiritual grace.
1 Samuel 17:15 — Commentary on Samuel
Therefore, with three major ones following Saul, David went, etc. Because we all stumble in many ways, the only one conceived in sanctification, (James V), Anamartitos, that is, without sin, could live in the flesh, is rightly understood as God; because even teachers, certain lawgivers in Judea, prophets, and psalmists, as some interpret, priests, scribes, and Pharisees, sweating in the spiritual struggle against the law of sin opposing the law of their mind, only our Creator and Redeemer remained free from the conflict of all assaulting faults, who exceedingly also, with the generous mercy of eternal divinity, although humble in mortal flesh, refreshed the faithful flock of His Father; for He indeed agreed with mortals in the truth of nature, but differed from them in the power of sinning, imbuing men with spiritual gifts, but committing no vices among them. Rightly, David the Psalmist is brought forth to heal Saul, but in fighting the Philistines, he returns as if free from the enemy. Furthermore, like a good shepherd, with others placed in the readiness of war, he himself, free from war, invites his most gentle lambs to the pastures of Bethlehem.
1 Samuel 17:16 — Commentary on Samuel
However, the Philistine came forward morning and evening, etc. The number of forty days, during which the Philistine came forward and stood against Israel, represents all the time of the Church, during which it struggles in this life and, with the aid of the grace of the Gospel, tries to fulfill the Decalogue of the law amid the snares of the ancient enemy. Every day, he comes forward to tempt, morning and evening; for he tries to corrupt either the beginnings or the end of all our works of light. He terrifies the weak morning and evening, whom he struggles to overpower either by adversities or by prosperities; the same time of the struggling Church is specifically expressed in its head, when He was in the desert for forty days and was tempted by Satan. But the cunning tempter, who long rejoiced in having conquered the first Adam, perpetually grieves in being defeated by the second.
1 Samuel 17:17 — Commentary on Samuel
Jesse said to David, his son, etc. All the faithful Hebrew people said to the Lord Savior, about to be born of their seed, desiring His advent with eager longing: Take, I beg you, to refresh and help in the spiritual battle your people Israel, who are your brothers; for you have also deigned to become man and to be born of them according to the flesh; take, I say, appearing in the midst of their camps worn out by the daily battle, the form of perfect humility; and deign to freely undergo the observance of the law, to which you owe nothing. For pounded grain signifies the contrite spirit, and the heart broken and humbled. The measure of the ephah, which holds three seahs, signifies the spirit, soul, and body of the Lord Savior Himself, or of each one of the elect, perfectly united and combined with a worthy rite of humility. Indeed, this grain of humility appeared to us in the Lord in His own power, as much as He willed, to instruct us. But in all of us, it can be completed by the lower and upper millstone, that is, fear and hope. The ten loaves brought by David also openly demonstrate the nourishment of completing the Decalogue, which we have not from ourselves but as a gift of the giver. After He Himself was made under the law, He also made the burdens of the law bearable for us; just as by His undue humility, He taught us to be humble by the grace of so many debts, which we could in no way repay. But, He says, from the milk-like tenderness of the same Decalogue, so to speak, and as if still suited to infants, to the strength of spiritual understanding, by which He can refresh and strengthen also the great and distinguished leaders of the heavenly army, convert. Then indeed, our mighty and desirable One, after giving loaves to His brothers, and pounded grain, also brought little cakes of cheese to the tribune, when, after showing to the magistrates of the Jews the example of patience and humility, after not abolishing but fulfilling the mandates of the law and the prophets, He also opened the minds of His disciples, whom He was more intimately instructing as leaders of the Church, so that they might understand the Scriptures.
1 Samuel 17:20 — Commentary on Samuel
So David rose early, etc. The shadow of the law receded, truth arose from the earth; that is, the Lord in the flesh, who would minister the light of the Gospel to the world, appeared; whereby He did not abandon the ninety-nine elect sheep divinely in heaven, even when, made man, He sought the one erring sheep in the world. But He came full of grace and truth, and from His fullness we have all received, grace upon grace (John 1); the kind whom all the pious expected to come, believed in, preached, and loved.
1 Samuel 17:22 — Commentary on Samuel
Therefore David left the vessels he had brought, etc. The Lord, leaving with the memory of His faithful ones the heavenly signs or the tokens of His earthly birth which He brought to the world as soon as He was born, so that these among their good treasures of virtues may be diligently kept; He Himself, ready to battle the prince of the world, does not delay to hasten, but also concerned for the salvation of His own, through performing and teaching works of righteousness, inquires openly, as it were, about His brothers, whether their works are right or if they still seem in need of correction.
1 Samuel 17:23 — Commentary on Samuel
And while he was still speaking to them, the man appeared... named Goliath, etc. As the Lord Savior was speaking to men and diligently examining their deeds and sayings of justice, as if their works seemed rightly performed to him, the ancient enemy appeared, arising from the hearts of the impious, and through their actions and wicked tongues, he hurled his dreadful poisons of malicious pride against the elect, which he also does today; neither was any deceit hidden from that malicious one, nor was any virtue feared. Hence it is openly added:
1 Samuel 17:24 — Commentary on Samuel
And all the Israelites, when they saw the man, fled, etc. For all have sinned and fall short of the glory of God (Rom. 3). Only Christ could say: The prince of this world is coming, and he has no claim on me (John 14). And therefore David alone despises, and considers as nothing, the pride of the Philistine, whom all the others shunned and fled in fear.
1 Samuel 17:25 — Commentary on Samuel
And one of the Israelites said: Have you seen? etc. One of the Israelites, asking whether he saw David or the Philistine; those who were awaiting the redemption of Israel, already illuminated by the miracles at the Lord's birth, with a careful mind inquired whether the same Lord was free from the snares of that ancient enemy who habitually reproaches all the faithful, whether he was in debt to death in any way, or to him who had the power of death; nor was it easy for all to recognize immediately that the Son of God, conceived from sanctification, born without sin, and destined to live in the world.
1 Samuel 17:27 — Commentary on Samuel
The people, however, reported to him the same word, etc. With the Lord clearly teaching, and proclaiming the ejection and downfall of the prince of the world, all the people indeed, as the evangelist recalls, were amazed, hearing him: but the envious lawyers and chief priests, inquiring how they might quench his saving deeds, or even destroy him, marking him with the note of pride and fury, because he revealed himself as the author of sobriety and humility.
1 Samuel 17:28 — Commentary on Samuel
Why, he says, have you come? etc. Let the Jews be angry with Christ, and let them reproach Him with blasphemies about the compassion of His coming and incarnation; let us return due thanks to Him, who, seeking us on earth, deigned to leave those most blessed cohorts of angels in heaven; which, although they are innumerable in the many choirs of spiritual hosts, are nonetheless not unreasonably called a few sheep, until the hundredth sheep that had strayed is brought back, and with us added, they rejoice in the perfection of their number. Let us rejoice that, having inclined His heavens, in which peace and justice reign, He came down of His own will to see our battle. For He descended to confront the enormous enemy, to conquer him in battle; that He might crown in His kingdom His own who had rejoiced with Him in victory.
1 Samuel 17:31 — Commentary on Samuel
The words that David spoke have been heard, etc. The words spoken by Christ about the glory of the coming kingdom were trusted and spread by fame even to the leaders of the Judean empire. And when many of these also came in part to hear the word, He spoke to them; lest they be troubled by the soon-to-be-weakened power of the old deceiver, lest they be disturbed by his soon-to-be-nullified fraud, lest they lose hope in the redemption of the human race, which was already about to come. I, He says, who for this very reason assumed the form of a servant, progressing to greater works of virtue, will conquer the ancient enemy of the world, the devil.
1 Samuel 17:33 — Commentary on Samuel
And Saul said to David: You are not able to resist this Philistine, etc. This is the trembling of the weak, or even the resistance of the proud. Can this one engage in battle against the strength of the devil, which belongs solely to the Divinity; since he is clothed in human, indeed humble flesh; and yet his adversary, powerful by his spiritual nature, has learned to wield arms against the Creator and also against our kind, ever since he was created in rebellion? For he was a murderer from the beginning, and did not stand in the truth (John VIII). A murderer, of course, first of himself by his pride, and then of man by his seduction; in which double murder he long fell away from the truth he had once deserted, indeed, and he does not cease sinning until the end of the world, continually falling by accumulating sins.
1 Samuel 17:34 — Commentary on Samuel
And David said to Saul: Your servant was tending, etc. The Lord strengthens the weak in faith, calls unbelievers to faith, urging modestly that amidst the frailties of His humanity, by which He took on our pains, even the exalted aspects of His Divinity, by which He is capable of healing those pains, may be recognized. He Himself, he says, now deformed in the habit of a servant, for the sake of your salvation, was feeding from eternity with heavenly aliments the hearts of all the faithful, namely the flock of My Father. And one of the unclean spirits would come, either exceedingly powerful by strength or cunning with deceit. For both the lion and the bear, although each excels both by strength, yet the bear has more deceit and the lion more strength; and thus one expresses the deceit, the other the violence, each the wickedness of the demons figuratively. They came, he says, and by deceiving they would take away some of the strong leaders of the Church, drawing him into sin from the midst of brotherly society. But I, either through angels or men by openly testifying, or by myself inwardly pricking, such men, having defeated the evil spirits, would call them back to the path of salvation; but these spirits, gravely annoyed, turning their fury to tear at the souls of the faithful that were snatched from their darkness, to blaspheme the worship of My name, promptly turned their rage of madness; whose blasphemy I, by bringing to light and revealing through my prophets, would utterly reduce the whole ritual of idolatry to nothing; catching the wise in their craftiness, I was closing the mouths of the damnable profession, saying: For all the gods of the nations are demons: but the Lord made the heavens (Psalm 95). And: The idols of the nations are silver and gold, the work of men's hands. They have mouths, but they shall not speak, and so forth (Psalm 113). But also by another prophet: The gods that have not made the heavens and the earth shall perish from the earth, and from those things that are under heaven (Wisdom 15); for both all the power and wisdom of the profane, which are wont to be shown through them or through men deceived by them, I was powerfully nullifying myself, who always remaining in the divinity of God, appearing temporarily in humanity to serve the salvation of men. Therefore, this inventor and source of all evil will be as one of his henchmen, that is, he will be caught in his own snares; who dared once to provoke angels in heaven, and afterward men on earth, to curse the Creator; but also unjustly always exacerbate with darts of cursing those who persist in the faith of their Creator, as though they do not serve the true God, the worshipers and devotees of Him, of whom it is said: For as the Father hath life in himself, so hath he given to the Son to have life in himself (John 5). Which he will never cease to say through Gentiles, Jews, and heretics.
1 Samuel 17:37 — Commentary on Samuel
Saul said to David: "And may the Lord be with you." The people of the Jews finally agreed to the undertakings of the Lord in those who could come to faith, and having truly recognized his two natures in one person, they desired that, encountering the proud darts of the devil with the humility of man, with the assisting Divinity, he would obtain the palm of victory.
1 Samuel 17:38 — Commentary on Samuel
And Saul clothed David with his garments, etc. The people of the Jews applied to the incarnate Lord the figures of legal observations, by circumcising him on the eighth day, then carrying him to the temple on the thirty-third day, offering a sacrifice for him, teaching carnal sabbaths, and annually providing examples of the sacrifice of the Paschal Lamb, and other such things, which in their time were most beneficial, and the spiritual teachers in the law of the Jewish people armed them very usefully against all the fiery darts of the wicked one, almost as the head and body of Saul.
1 Samuel 17:39 — Commentary on Samuel
David then girded himself with Saul's sword, etc. The sword of Saul is the law, which was given through Moses: the garment of David, the work of grace and truth, which was made through Jesus Christ. Therefore, David, girded with the sword of Saul over his own garment, began to test whether he could proceed if armed. For he said he was not accustomed. Observing for a time the carnal commandment of the law, while the spiritual gift of grace was not yet manifested to the peoples, the Savior began to gradually show that his body, which is the Church, burdened with the ceremonies of the law, could not suffice for the spiritual combat, especially among those who, called from the Gentiles to the faith, had no custom at all of enduring the more severe decrees of the law. Finally, the apostle Peter, contesting and criticizing those who wanted to burden the members of David advancing towards the struggle against the giant with Saul's arms, said: "Now therefore why do you tempt God, by imposing a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus we shall be saved, just as they will."
1 Samuel 17:40 — Commentary on Samuel
And he placed them and took his staff, etc. The Lord arranged the sacraments of the law, which He deemed good to adopt for a short time to prove their goodness in its time, and He exercised His power of judgment, which He always used to rule everything, even freely concerning the arrangement of the law. He set aside Saul's armor when He said: For the Son of Man is the Lord even of the Sabbath (Matt. XII). He took his staff, always held in his hands when he was teaching them as one having authority, and not as their scribes and Pharisees. He put on Saul's armor, coming to the singular battle, when, as His passion's struggle approached, He said to His disciples: With desire I have desired, etc. (Luke XXII). He set them aside when he added: For I say unto you, I will not eat thereof, until it be fulfilled in the kingdom of God, etc. (Ibid.). In the same manner, He foretold that the Paschal cup, legally observed, should no longer be observed carnally. He took his staff, which he always had in his hands, when, with the mystery of His cross beneficial for the salvation of the world (for the figure of the staff can not improperly be applied to Him, who always had time and manner in His power), He taught His disciples: Taking bread, He gave thanks, and broke it, and gave it to them, saying: This is my body, etc.
1 Samuel 17:42 — Commentary on Samuel
And when the Philistine had looked and saw David, etc. And when the devil had very shrewdly looked and saw the Son of God in the world doing and teaching things contrary to him, as if proceeding against him, since he found him humble, he, knowing nothing but pride, despised him. For he was full of new virtue and grace, reddened with the blood of passions, and beautiful in the action of great deeds.
1 Samuel 17:43 — Commentary on Samuel
And the Philistine said to David: Am I a dog? etc. Whether you understand the power of the Savior or the wood of the cross, it refers to the same meaning. For the most arrogant enemy denies that he is like a dog, that is, despicable in work and weakness. Moreover, he denies that the patience of the Savior and the power to overcome him would be comparable to all those who pass through the life of this world, pursuing with dire, insane, furious, and barking, and tearing with bites. Let us see what he thinks about the adversary that has come forth. For he says to the Father: Deliver my soul from the sword, my precious life from the power of the dog (Psalm 22). But elsewhere he has also marked the members of the same adversary to be compared to dogs, when he says: It is not right to take the children's bread and throw it to the dogs (Matthew 15). However, by ministering the children's bread to them, he converted many of the most shameless or rabid dogs into the most chaste and meek sheep.
1 Samuel 17:45 — Commentary on Samuel
But David said to the Philistine: You come to me with a sword, etc. The Lord aptly showed both to all whom he helped and to the powers he subdued, that the devil of the air is armed solely with the weapons of pride and deceit, by which he either defends and protects his own little things or breaks the true thoughts. He showed that he himself is the one whom the Psalmist foretold: Blessed is he who comes in the name of the Lord (Psalm 117). Finally, reproaching some unbelievers, he said: I have come in my Father's name and you did not receive me (John 5).
1 Samuel 17:46 — Commentary on Samuel
And the Lord will deliver you into my hands, etc. And by the power of my divinity, he says, you will be overcome, you who, beholding the vileness of my flesh, are proud and exalt yourself, and I will remove you, who are the head of all evils, from the unjustly attached mortal members; and I will give your falling members and those of your followers, that is, men separated from you and humbled by my power or grace, who, deceived by your godless cults, had stuck with you: I will, I say, give them to be instructed by my own, and joined to my own ministers, who are partly heavenly beings of angelic nature and partly mortal in earthly flesh, so that with the Gospel preached throughout the entire world, every man may know that there is one true God who is now known in Judea, and in Israel his name is great (Psalm 75). Then by the universal praise of the catholic, that is, universal, from the ends of the earth those who cry out to God will say: Lord our God, how admirable is your name in all the earth (Psalm 8)! Nor should anyone find it absurd that we have said the depths of the flesh, the birds of the air, and the beasts of the earth signify the teachers who eagerly capture and draw in through faith the souls that were formerly carnal. For even the Lord himself is most openly called the lion from the tribe of Judah, and the Church is typically called a lioness: not only on account of its strength, but also to signify the diligent pursuit of holy rapaciousness. For the patriarch Jacob says of the Lord, "Judah is a lion's whelp; from the prey, my son, you have gone up" (Gen. 49). And the Lord himself says of the Church to Job: "Will you take the prey for the lioness, and fill the soul of her young ones?" (Job 39). But the Savior is also symbolized by the four living creatures. Just as he wanted to indicate the humility of incarnation and offering through the man and the ox, so through the lion and the eagle he wanted to indicate the power and sublimity of his resurrection and ascension into heaven. He also speaks to blessed Job about the Church, saying: "Does the eagle mount up at your command and make its nest on high?" (Job 39). So that you would not think it typifies only the height of nesting or flying, or even the sharp vision of gazing at the sun, but also the unity of devouring, he added at the end: "And where the carcass is, there immediately it is present." Wherever he sees someone having fallen from a fitting state of life, he promptly takes care to restore such a one, as if raised from death, to catholic life through the biting corrections of his words. We thought it should be given as an example concerning two of them, so that through these whoever reads may also know what he may think without the scruple of faith about the other birds and beasts.
1 Samuel 17:49 — Commentary on Samuel
And he put his hand into his bag, etc. We said above that the pastoral bag represents the hearts of the shepherds, who cling intimately to the side of Christ. Why then should not more rightly the conscience or soul of the highest and singularly good shepherd be called the pastoral bag? It contains five most clear stones, strong enough to overthrow the enemy: for it holds the purest knowledge of divine law, by which all error is conquered: whose fullness is expressed in one stone, and its breadth is spread in five books, which Christ alone could perfectly know and fulfill. Putting his hand into this bag, he took one of the five stones he had placed there, arming himself with one of the five books of Moses, of which he was the author and fulfiller, that is Deuteronomy, he used it as testimony to repel the ancient enemy's temptations. Moreover, he taught us, instructed by the Holy Scriptures, to overcome the snares of the same enemy through the unity of faith and charity. And he skillfully threw with the sling; for by the spiritual sense of the Scriptures, which we showed above as triple, he broke the pride of the enemy and gave us spiritual understanding as weapons against him. And he skillfully struck the Philistine on the forehead, because the very audacity of his presumption felled the devil: from the very show of his profession, he proved the worshippers of perverse doctrines to be foolish. For just as the hand indicates the strength of operations, so the forehead indicates the recognition of profession. Therefore, whoever fears being struck on the forehead, let him arm his forehead with the sign of the life-giving cross, saying with the Apostle: But far be it from me to boast except in the cross of our Lord Jesus Christ (Galatians VI). Finally, David himself, because he knew how to say: The light of your countenance is signed upon us, O Lord (Psalm IV), indeed struck down the forehead of the loquacious boasting Philistine, not sealed with the light of heavenly grace, although covered with the helmet of boasting. And rightly the stone is said to be fixed in his forehead, because the devil will never completely shake off the sentence of the divine word, which he receives either in himself or in his followers from Christ the Saviour or His members, but cursed he will suffer eternal damnation in hell without end. Similar to what Isaiah testifies to his irrevocable damnation, saying: And the passage of the rod is founded, which the Lord God will rest upon him (Isaiah XXX), that is, he will never be saved from torments in eternity, nor will he roam between punishments over varying times, nor will he find rest after the manner of our blows, who frequently raise the rod or lash from the back of the one being flogged, so that we can strike again, but without any interval of rest, he will groan subjected to perpetual retribution. This is against those who, because of Isaiah's testimony, where it is written about the impious, say: And they will be imprisoned together in the dungeon, and after many days they will be visited (Isaiah XXIV); promise the devil and his angels and all the reprobate remission of such great crimes and eternal life with the Lord after long and innumerable ages, against the judgment of the Lord himself, who foretold that he will say in the last judgment: Depart from me, you cursed, into eternal fire (Matthew XXV). But the giant, struck by the stone, fell to the ground; because the diabolic error, struck by the word of God, no longer lofty as it once boasted, was revealed to be not heavenly but earthly and even lowest.
1 Samuel 17:50 — Commentary on Samuel
And when David had no sword in his hand, etc. When he had no one and the Lord of his word's minister, through whom he might shatter the pride of the devil by teaching, except whom he himself had first snatched victoriously from the devil; for all are by nature children of wrath, all conceived in iniquities, and in sins are generated by the mother (Ephesians V; Psalm L); he came unexpectedly, and the adversary long strong, as a stronger surpassing him, took away all his weapons, in which he trusted, so that through those whom the enemy previously as his weapons used to kill the souls of the wretched, through them afterward the Savior, transformed into weapons of righteousness, may cut off the head of iniquity from its body, that is, compel those converted to faith to anathematize Satan, and renounce all his works and pomps. And rightly is it recounted that David first took the sword with which he slew the Philistine by his hand, and drew it out of its sheath; because every great and strenuous one of the devil's empire, whom the Lord first receiving by his visitation of piety, draws out from the obscure hiding places of errors into the light of liberating grace; and so through him also allows others to be similarly corrected and reproved. But we too, when disputing against the madness of heretics, we convict them as fabricators of lies and cultivators of perverse doctrines, either by the arguments or by the testimonies of Scripture which they themselves had proposed to bring us back; indeed, with the giant's own sword we strike down his insolence.
1 Samuel 17:51 — Commentary on Samuel
Seeing that their strongest man had died, etc. Seeing that the unclean spirits were defeated and prostrated by the incarnation and passion of the Lord, they fled from the hearts of the believers. And all the strong ones in the Church, gathered from both the circumcised and the uncircumcised, arose and lifted up a voice terrifying to the wicked of divine preaching and praise, and pursued them until they recognized that they were to be humbled by Christ, and as it were submerged in the valley of dejection, who had previously boasted of setting up their camp on the mountain of pride against Him; and the fugitives might withdraw to the hearts, which they had previously inhabited evilly, plundering completely every fruit of piety and faith. For the gates of Accaron, that is, of barrenness, the fleeing Philistines reached, when the malignant spirits, repelled from the minds of the faithful, once again referred to their teachers. They entered the walls of the city of vanity and falsehood itself, when they also compelled the ignorant crowd to increase their unfruitful work worthy of fire. But they also reached Geth, that is, the press, when they drew out the hearts of the deceived to torment the good ones with unjust persecution. All these can also be understood in the same order even about perverse humans.
1 Samuel 17:53 — Commentary on Samuel
And the children of Israel returned, etc. It is of proper order that the teachers of truth first expel from the hearts of their hearers every unclean spirit by exhaling and catechizing, and thus, those who had been the camps of demons, but now made the spiritual possession of Israel, incorporate them into the company of the strong by imbibing them with the salutary sacraments of the saints.
1 Samuel 17:54 — Commentary on Samuel
But David, taking the head of the Philistine, etc. I think it should be understood, according to the letter, that David took care to bring the head of such a strong adversary, which had been cut off, to the rebellious city of Jerusalem, still inhabited by the Jebusites, for no other reason than to terrify those who, trusting in the impregnable firmness or height of the walls, presumed that they could not be overcome by anyone. As a result, in its capture, which was achieved through David himself, we read that they rose to such a level of arrogance that they said: Even if only the blind and the lame, who might possibly be found in the city, were set in the strongholds, they would be sufficient both in number and strength to preserve it. Therefore, the triumphant boy hung the head of the defeated giant against the adversary city so that the citizens, however fierce, would not doubt that they could also be conquered by the same. But according to the rules of allegory, it should be said that the Lord hastened to show the victory over the ancient enemy, received by the apostles preaching and performing miracles, to the still faithless nations, so that He might convert them to the completion of the sacraments and dogmas of life and truth by this sign of victory, whose arms He also placed in His tabernacle; because He united the men snatched from the devil to the holy Church, and exposed his snares (for these too can be understood in the arms). There is no doubt to anyone that the tabernacle of David indicates the house of Christ, which is the Church of the faithful.
1 Samuel 17:58 — Commentary on Samuel
"I am the son of your servant Jesse the Bethlehemite. When the Lord was preaching before his passion and healing all those oppressed by the devil, which is to go out against the Philistine, to be laid low by the staff of the cross and the fulfillment of the Scriptures which were about him; some among the Jews were asking among themselves who he was, Elijah, or Jeremiah, or the Baptist, or another of the eminent prophets. But what they needed to know they could not, because by not coming to faith, they knew not how to inquire from him. But after the triumph of his passion, resurrection, and ascension, when the apostles were preaching, many of them believed and truly recognized him as the Christ, from Bethlehem of Judah, and the root of Jesse, according to the prophecies of the prophets, who came forth and defeated the kingdom of the prince of the world with invincible strength; which is to have had in his hand the head of the slain giant as a strong young man.
1 Samuel 18:1 — Commentary on Samuel
(1 Kings 18). And it happened as Saul completed speaking to David, etc. When the Savior, through the apostles, completed spreading the gifts of his incarnation by preaching in Judea, many indeed, having heard the word, believed. But the more perfect ones among these, overflowing with spiritual grace, which, as has often been said, is designated by the name Jonathan, were so bonded to him with such love that they did not hesitate to give their lives for him. Meanwhile, not a few others, especially those who rejoiced in earthly sovereignty whether by elevation or by desiring it, indeed received with lesser fervor of love but with the same acknowledgment of faith; believing and confessing with certainty in his sacrament. They by no means equated him with the merits of the fathers from whom he took flesh, however high they were, but followed the Apostle's sentiment where it says, Whose are the fathers, and from whom is Christ according to the flesh, who is blessed forever over all things (Rom. 9)."
1 Samuel 18:3 — Commentary on Samuel
Jonathan and David made a covenant, etc. Christ and the Church made a covenant of mutual charity and peace. For the Church loved Him in its more perfect members, so much so that it was ready to die for Him; deeming it just to give its body and soul for Him, who, for its redemption, though He was true God from true God, deigned to clothe Himself in human flesh and soul. For the Word was made flesh (John I), and the Lord is the protector of my soul (Psalm LIII). Finally, He stripped himself in the martyrs of the flesh with which He was clothed, and gave it to Christ's services; and similarly, whatever else it possessed of talent, virtue, and deeds, it devotedly expended to His will, even to the extent of skill and expertise in speaking, and to the industry of emitting arguments true in faith and reason, against the wiles of the ill-counseled, and to the glory of chastity and unblemished purity, kept for His love.
1 Samuel 18:5 — Commentary on Samuel
And David went out to all, etc. Whether the people of the Jews wished to believe in Christ or to oppose Him, whether to make Him king or to crucify Him, He, coeternal with the Father's wisdom, always acted prudently, both by greatly rewarding the pious and by patiently enduring the impious. And the same people placed Him over the men of spiritual war, in some namely by believing and confessing that He alone helps those fighting for the salvation of souls to be able to conquer. In others, however, by exclaiming that He was guilty of death, by which death, finally accepted according to the will of the impious, having overcome the author of death, He grants us too the example of waging war and triumphing together with Him.
1 Samuel 18:6-7 — Commentary on Samuel
When David returned after striking down the Philistine, etc., the Lord, having returned after defeating the ancient enemy through His suffering and appearing in the glory of resurrection to His chosen ones, the glory of this triumph having been spread throughout Judea, the lowly souls, conscious of their own frailty, came out from all the cities of Israel, rejoicing in Christ, whom they recognized as the author of life and the conqueror of death. Through the many churches which form one catholic church, they celebrated Him with concordant praise, each one manifesting the gifts of virtues given by the one and the same Spirit, devoting themselves to Him with appropriate services of humble devotion, and with eager faith above all declaring, as with a triumphal song, that although the institution of the law commanded works of justice, it had delivered no small number of enemies to destruction and snatched not few souls from the enemy's grasp. Yet with incomparable strength, the grace of Christ, by bestowing the wages of heavenly life, even tore down the very gates of death as a victor; so much so that He assured that those who receive eternal life will mock death and say: "Where, O death, is your contention? Where, O death, is your sting?" (1 Cor. 15:55). And it is to be noted that not all the women of Israel, but women from all the cities of Israel came forth. For not all have faith, but from all persons, conditions, places, and ages, those who receive the faith are chosen by Him who said: "And I, when I am lifted up from the earth, will draw all people to myself" (John 12:32). He did not say all, but all kinds; to signify that believers from every kind of human being would come forth. It is also to be noted that while women are said to have come out to meet Saul, they raised their voices in praise of David; for the souls piously believing in Christ publicly proclaimed to the people zealous for the law what ought to be understood about the shadow of the law itself and the light of the gospel, so that by preaching, they might also summon this people to the path of grace and truth. We can also say that when the Lord Christ returned to the heavens with immortal flesh, angelic hosts from all realms came to meet Him with the fitting exultation of praise, accepting Him as the victor over the enemy and the giver of life to us.
1 Samuel 18:8 — Commentary on Samuel
Saul was greatly angered, etc. But the people who gloried in the law, angered against the preachers of grace, and the word displeased them, which, with the Gospel shining forth, set an end to the shadows of the law; and he said, raging against the Lord and against His Christ: Behold, the followers of this doctrine assert that while I indeed, doing the commands of the Mosaic law, serve shadows and figures, their Jesus brought the light of truth and life to the world; that through the law, good things of the earth, which cannot be everlasting, were promised to me; He through the grace of His Gospel grants the eternal joys of the heavenly kingdom to His faithful. Therefore, with everyone competing, neglecting the rite of the altar and sacrifices, to attend the hearing of this doctrine, what remains for me except only that he has not also taken away the summit of the kingdom from me? This because, although Christians, surpassing us in number, are all humbled and cast down in new and unknown poverty.
1 Samuel 18:9 — Commentary on Samuel
Therefore Saul did not look with right eyes at David, etc. The Jewish people did not accept the words of the Gospel with right understanding, from the time when inflamed with fires of envy, they began to hate its teachers or hearers, fearing namely that their law's glory being diminished, its fame and faith would rather reign throughout the world.
1 Samuel 18:10 — Commentary on Samuel
After the next day, an evil spirit from God invaded Saul, etc. As the light of the faithful gradually increased, so did the insanity and blindness of the perfidious Jews, who, aroused by an unclean spirit in the midst of their Synagogue against the Lord, would sing the words of prophecy with a frenzied mouth, which they did not understand. But the Lord, to calm and mitigate their malice, daily reiterated through the apostles the example of His patience and suffering. For He sang to them with His own hand, when through His excellent worker of the body He said: Therefore let all the house of Israel know most certainly that God has made this Jesus, whom you crucified, both Lord and Christ (Acts II).
1 Samuel 18:11 — Commentary on Samuel
And David turned away from his face a second time. And Christ fled from the hearts of the impious, who never deserts pious hearts without resting in them. But it is not added in vain a second time. For at first David went away and returned to Saul, coming into battle against the Philistines, where afterwards, arriving, he alone quickly struck down the enemy whom all had long failed to subdue; and now he turned away from his face a second time, attempting to kill him. This corresponds to the mystical sense. For at first, as also explained above, to all mortals struggling against vices, the Lord appearing in the flesh conducted life free from this conflict in the world; but also, he miraculously helped those mortals laboring long in vain by the visitation of his grace. However, what must be remembered not without sorrow, not without groaning, many repel their vivifier and protector, by spurning his words and transgressing; and what we blame the Jews for not believing, we believers do not fear to do by living badly. David turns away from his face unwillingly a second time, so as not to save him with his harp from the enemy, from whom he previously returned willingly, so as not to fight with him against the enemy; for, owing to our merits, the Almighty Savior hides the light of his knowledge from us, removes the grace of his defense, so as not to protect us daily from the snares of enemies by the help of his cross, who deigned to take on flesh for our salvation, so that he might struggle for us who are frail, so that he might win for us who are holy. Therefore, when God dwelt with men, at first he withdrew from their company, so as not to struggle with them against the law of sin, which in no way opposed him. Secondly, and in this not from the company of all, but from that of the proud, he turned away, so as not to trust them with his gifts; for he resists the proud, but gives grace to the humble (I Peter 5).
1 Samuel 18:12 — Commentary on Samuel
And Saul feared David, etc. The people of the Jews feared the Church of Christ, because they saw the grace of divine power in it while they themselves were forsaken. For it is written: Many signs and wonders were done among the people by the apostles in Jerusalem, and great fear was upon all. For all who believed were together and had all things in common (Acts 2); which also, this society of mutual love, is proof of the present heavenly grace. And elsewhere: And by the hands of the apostles many signs and wonders were done among the people, and they were all with one accord in Solomon's porch; but of the rest no one dared join them, but the people magnified them (Acts 5).
1 Samuel 18:13 — Commentary on Samuel
Saul therefore removed him from himself, etc. Just as those who are in charge of fifty soldiers are called centurions; so they are called chiliarchs in Greek, who are in charge of a thousand soldiers, whom the Latin custom delights in calling tribunes rather than millenaries from the fact that they are in charge of a tribe. Therefore, the Jews removed Christ from themselves, having despised His faith, and made Him provide the leadership of spiritual warfare more abundantly to the believers. For their fault is the salvation of the Gentiles. But most of all, the Lord reigns over those who are stable and immovable, always abounding in the work of the Lord, knowing that their labor is not in vain in the Lord. Their quadrated conversation, so to speak, and free from any fall, is shown by the millenary number, which is a solid squared ten. For with ten, the perfection of work or reward is usually indicated. But so that this same perfection increases the breadth of fraternal love, multiply ten by ten to reach a hundred. This sum, according to arithmetic, has equal square sides but is still flat, and thus suited by the figure to the love of neighbors whom we see on earth. But so that the squaring of fraternal love is also solidified by the height of divine love, accumulate each part of the centenary number by ten to ascend to a thousand; thus it is understood that the ten is not only equal in quadriform stability but also solid in perfect completeness; because such a number suits those over whom Christ presides, and fits both the most stable height and the highest stability. For wherever you turn a square, it stands solidly; whatever the just encounter, it proves them entirely stable and immovable.
1 Samuel 18:16 — Commentary on Samuel
All Israel and Judah loved David, etc. All who have believed from the Jews and the Gentiles loved, and love, and will love Christ. For He went forth appearing in the flesh, went in returning to the Father; before them, that He might grant hope and shape to those still remaining to live rightly outwards, and to those entering to reign blessedly. He goes out even today before us, protecting us with aid while fighting on earth. He enters, however, when with the battle finished, He leads those to be crowned to eternal life. We thought it necessary to remind the reader that the order of allegorical completion cannot always be preserved in the same way as the order of historical prefiguration. For instance, Joseph is first stripped of his tunic and thrown into a cistern, and afterwards sold with Judah advising; first sold by Judah acting, and thereafter signifies Christ stripped of the garment of the body, buried. This is customary not only in prophetic deeds but also in words. For Isaiah first said: "In that day the root of Jesse, who stands as a sign for the people, Him shall the Gentiles seek" (Isa. XI). And then he added: "And his sepulcher shall be glorious" (Ibid.). With all believers it is evident that first the tomb of the Lord, glorified, was made by Him rising from the dead, and subsequently the sign of His cross being exalted by the apostles was made for the people, that the Gentiles might seek Him. Those skilled in the Scriptures have been accustomed to call it recapitulation in Greek. This too must be noted that one and the same person does not always indicate one and the same portion of a person or thing that it shows. For instance, David signifies Christ, but sometimes in himself, sometimes in His holy preachers, sometimes in other faithful followers, sometimes in the just who fall seven times but rise again through repentance, all of whom as various parts of one body adhere uniformly to the head Christ. Similarly, Saul figuratively represents the Jewish people, sometimes reigning, sometimes teaching rightly, sometimes believing in Christ, sometimes neglecting Christ's commands, sometimes envying and persecuting Christ, sometimes inflicting threats, plots, murders, and deaths upon His faithful, showing different aspects. Likewise, Goliath, who carries the type of the devil, sometimes is expressed in the very head of all the impious, sometimes in his members, namely the pagans, treacherous Jews, heretics, and false brethren. However, from these very members the Savior, having removed the worst head, has graciously made some of His own members. To prove all these with examples is a greater task than suits this place.
1 Samuel 18:17 — Commentary on Samuel
Therefore, Saul said to David: Behold my daughter Merab, etc. Above, where Saul, through the anointing of holy chrism and the governance of the kingdom, holds the type of Christ, we understood the two daughters of Saul to signify the peoples, who, begotten for salvation by faith in Christ and love, are perfected by the chastisement of body and mind; or certainly, the greater to designate the Synagogue, and the lesser, the Church. However, in this place, because the order of surrounding affairs has changed, David indeed designates the Lord Christ, but Saul, envying him, designates the people of the Jews. Rightly, the elder daughter, who was promised to David but not given, signifies that part of his people which, greater in number and power, was promised as if to be joined to a strong and desirable hand of a bridegroom, when the predecessors of that part, namely the scribes, priests, Pharisees, and elders of the people, would flock to his hearing, call him a good teacher, and not only that but also uniquely wise as a master, whether for the sake of learning or tempting him, would frequent him with questions. However, she was not given to him but to another, when those same teachers, seeking to be called Rabbi by men, forced as many as they could to listen to them instead. The younger daughter, who by loving David deserved to be given to him, is indeed that portion of the Jewish people which, both in smallness and contempt, preferred to follow, love, and hear the Lord Savior rather than the scribes and lawyers, hearing from him: "Do not be afraid, little flock, for it has pleased your Father to give you the kingdom" (Luke 12). Therefore, the Pharisees and other leaders of the Jews said to Christ: Behold, we entrust the greater part of the subjected Synagogue to you for teaching, just see to it that, being strong in spirit, you fight with word for the freedom of the people, who are commanded to keep the law of God and serve Him alone. For we know that you are truthful and do not care for anyone; for you do not regard the person of man, but teach the way of God in truth. Is it lawful to give tribute to Caesar, or not? (Matthew 22; Mark 12) They said this, however, in the presence of the ministers of Herod, so that if he forbade giving tribute, they, punishing him, might seem exempt from his death.
1 Samuel 18:18 — Commentary on Samuel
David said to Saul: Who am I? etc. He does not confess himself unworthy to become the king's son-in-law, but he proposes to make it known and remembered by the same king, who he is, what his life is, what the lineage of his father is in Israel; and from this it is to be inferred whether he is worthy to receive the daughter. He himself is strong in hand, accomplished in act, and desirable in appearance: he feeds his father's sheep, and in caring for them, faces lions and bears to kill them, and also for the salvation of his people, goes out to give his life to danger against the giant armed with bronze and iron. The lineage of his father in Israel is that to which the same Israel blessed, saying among other things: The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until he comes to whom it belongs (Gen. XLIX). This in the same order can be interpreted of the Lord, because he did not deny himself worthy, who would join to himself the people generated by the royal descent through the teaching of the law, in the bond of unanimous peace and charity, concerning whom his herald proclaimed: The one who has the bride is the bridegroom (John III). But also for those coming to his faith, it must be asked who he is, what his life is, what the lineage of his father is in Israel; and from this it is to be understood that he, indeed he alone, is worthy to unite the Church of the faithful to himself by the right of a bridegroom. He himself is the one about whom John writes: In the beginning was the Word, and the Word was with God, and the Word was God (John I), and others, up to what he says: And the Word was made flesh, and dwelt among us, and we saw his glory, the glory as of the Only Begotten of the Father, full of grace and truth. His life is, of which he himself speaks: For as the Father has life in himself, so he has given to the Son to have life in himself (John V). His life is such that the apostle Peter, urging his listeners to imitate it, says: He committed no sin, nor was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, and others (I Pet. II). The lineage of his Father in Israel is that of which: The Lord swore to David a truth, and he will not turn from it: Of the fruit of your body I will set upon your throne (Psalm. CXXXI). The lineage of his Father, of which he himself testifies: For whoever does the will of my Father who is in heaven, he is my brother, and sister, and mother (Matt. VII). Therefore, the Lord did not refuse to be the bridegroom of the Church, that is, Christ; but it is to be sought and understood that he is. Finally, he teaches the Pharisees with the testimony of the proposed Psalm, how the Christ can be both the son and the lord of David, questioning, not denying that he is Christ, but rather arousing them to ask, seek, and knock for the recognition of the truth. And elsewhere he responds to the scribe who called him good teacher, and asked about doing good: Why do you call me good? No one is good except God alone (Mark X); not meaning there that he is not good, but implying that he is to be believed as God.
1 Samuel 18:19 — Commentary on Samuel
It came to pass then, when Merob was to be given, etc. It came to pass, when the greater part of the Jewish people ought to have believed in Christ teaching in the flesh, they rather believed and adhered to the scribes and Pharisees. However, the other part of the same people, itself royally educated through the law of the Lord, loved the coming of the Savior. The very name itself also agrees well in signifying the doctors of the law. Hadriel Molathites. For Hadriel means the flock of God; Molathites is said from "begetting me." And the assembly of legal masters, who were chosen from common action and rusticity, ordered to devote themselves to divine matters, to meditate on divine things, act and preach, rightly shines by the distinctive name of the flock of God. Nor is it the fault of the good shepherd if any portion of the flock, jumping from his custody, prefers to be subject to the wolf's teeth rather than to the pastoral rod. This assembly of doctors, since it received the beginnings of living rightly through the letter full of new grace, is fittingly called the city of Hadriel from "begetting me." Whom indeed do we understand by "begetting" other than Him whose mysteries all the old Scripture prefigured? whom the whole knowledge of the law and prophets held long hidden, but after a long labor, at the right time brought forth for us to behold.
1 Samuel 18:20 — Commentary on Samuel
And it was reported to Saul, and it pleased him, etc. The envious leaders of the Jews, recognizing that the crowd loved the Lord and flocked with diligent intention to hear Him, which they detested in other matters, began to be pleased in this one part, thinking that they could reprimand Him by frequently teaching in words and catching something from His mouth, so they might accuse Him and deliver Him to the nations to be killed; even thinking that God's wisdom is subject to that sentence: In the multitude of words, you shall not escape sin (Prov. X). And they said: Let us permit Him to teach, that it may be a stumbling block to Him, and we be innocent of His blood: let the hand of the Romans be upon Him, as we accuse Him of undermining our nation, forbidding tributes to be given to Caesar, and declaring Himself to be Christ.
1 Samuel 18:21 — Commentary on Samuel
Therefore Saul said to David: "In two things you will be my son-in-law today," etc. Ignoring the words of Saul, which clearly signify the hypocrisy of scribes and Pharisees with their deceit and fraud, by which they sought to entrap the Lord, let us instead scrutinize more closely the mighty deeds of blessed David, because he became Saul's son-in-law in two things, namely, by killing the giant and by bringing the foreskins of Philistine slain. Clearly signifying him who, in order to adopt the Church from the Jews, first nullified the snares and strength of the ancient enemy and delivered it into light; and thereafter proposed to the same Church the examples of converted Gentiles to be emulated. For it was from the Gentiles, whose faith the Lord showed to be emulated by the Jews, when he said: "Amen, I say to you, I have not found such great faith in Israel" (Matthew VIII). From the Gentiles came she who merited to hear from Christ: "O woman, great is your faith; let it be done for you as you wish" (Matthew XV). From the Gentiles were those who, having come up among others to worship at the feast, said to Philip: "Sir, we wish to see Jesus" (John XII). From the Gentiles was also that centurion who, when the Lord gave up His Spirit, stood alone with his company, while all the Jews who were present remained silent, and feared and glorified God, saying: "Truly this man was the Son of God" (Mark XV). Certainly, when Saul, weaving deceit, said:
1 Samuel 18:25 — Commentary on Samuel
Thus you shall say to David: The king has no need for a dowry, etc. So we may truly understand it as a figure concerning the proud, that they do not think they need the gifts of Christ; but that this alone is required, that He be handed over into the hands of the Gentiles and be killed.
1 Samuel 18:27 — Commentary on Samuel
And after a few days, David arose and departed, etc. A few days after the Jewish leaders decided to hand over Christ to be slain by the Gentiles, the Lord himself arose with the apostles who were with him to work the salvation of the world, shining so much with virtues and the grace of doctrine that, despite the efforts of the impious, he called not a few of the Gentiles to the grace of faith, as we have previously taught. For David struck down the Philistines, just as the Lord broke the proud impurity of paganism by word or by the example of humility and chastity. He brought their foreskins and counted them for the king so that he might be his son-in-law; with the people of the Jews, he showed the dead members of sin converted to God, so that in this way he might also receive those who would follow the conversion of the Gentiles. Not in vain did David bring two hundred foreskins to Saul, who had asked for one hundred; because, to the Jews presumptuously thinking that the Lord could not impose even the profession of carnal chastity on the Gentiles, he himself cleansed them from all defilement of flesh and spirit, perfecting sanctification in the fear of God. The number one hundred indeed always pertains to the indication of great perfection, which initiated in itself before the triumph of the Passion, was fulfilled even in the confirmation of his sacraments through the apostles after the clarification of his Assumption.
1 Samuel 19:1 — Commentary on Samuel
(1 Samuel 19) "But Saul spoke to Jonathan his son," etc. The princes of the Jews, together with the elders and scribes, spoke to the apostles, strictly commanding them not to speak at all nor teach in the name of Jesus.
1 Samuel 19:4 — Commentary on Samuel
Therefore Jonathan spoke good of David to his father Saul, etc. The apostles spoke good of Christ to the Jews, recalling him as a man approved by God among them in the powers and signs and wonders which God had done through him in their midst; who not only could not be accused of sin, but also, being diligent in virtues, went around all the cities and villages, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing every sickness and every infirmity.
1 Samuel 19:5 — Commentary on Samuel
And he placed his life in his hand, etc. The Lord, they say, commended his love for you, which no one has greater, by placing his life for you; so that through death he might destroy him who had the power of death, that is, the devil; and might free those who throughout their whole life were subject to bondage. Many from among our number witnessed the glory of his resurrection, and his ascension into heaven, and rejoiced (Hebr. II).
1 Samuel 19:6 — Commentary on Samuel
When Saul heard this, placated by the voice of Jonathan, etc. When the people of the Jews heard the voice of the preaching apostles, they were placated from the wrath of former fury; and by the true assertion of faith, they testified that the Church of Christ can never be exterminated from the midst, never can his memory perish, who is before the ages and remains forever. This same people said these things in those who heard the voice of the doctors of spiritual matters, which Jonathan and his merits signify. For in whomever they did not say these things, they are those of whom it is written: And their ears were hard of hearing (Acts XXVIII). And elsewhere: And who is deaf, except to those whom I have sent my messengers?
1 Samuel 19:7 — Commentary on Samuel
And Jonathan brought David to Saul, etc. Jonathan speaks well of David to Saul, and is heard, as the apostles preaching about Christ catechize the Jews, gaining their faith. He introduces the same one when, baptizing them, they refresh them with the flesh and blood of Christ, instruct them in the precepts of Christ, and strengthen them with the love of Christ. He becomes before him as he was yesterday and the day before when the listeners of this age received him with the same faith, hope, and charity that those who saw him in the flesh from that people, recognized him as God, or hoped for him to come in the flesh from ages past.
1 Samuel 19:9 — Commentary on Samuel
And the evil spirit from the Lord was upon Saul, etc. When the Son of God in flesh shone with miracles, the spirit of envy was kindled against him in the hearts of the Jews, the Lord giving them over to the desires of their hearts because of the merits of their preceding sins. They were still sitting peacefully in their kingdom and homeland, and confident in their same kingdom's splendors, they did not fear to plot the death of their Savior. Moreover, when they opposed him, and even blasphemed, he, turned to rage, by the example of his meekness and patience, tried to recall them to the mildness of spirit and sobriety, as if by the sweetness of a lyre.
1 Samuel 19:10 — Commentary on Samuel
And Saul attempted to pin David with a spear, etc. The Jews attempted to kill entirely in the flesh of Christ, who is God both soul and flesh. But he, commending his spirit into the hands of the Father, bowed his head and gave it up. Yet the wound of death touched the body alone; he fled the body, and his soul was saved from the sword, and his soul was saved from the hand of the dog (Psalm 21), by the darkness of their own treachery, with the executioners lowered.
1 Samuel 19:11 — Commentary on Samuel
Therefore Saul sent his messengers to David's house, etc. The chief priests and Pharisees sent their messengers to the Lord's tomb to guard it, hoping that by denying the truth of the resurrection, the memory of His name would be erased in the future. The frequent laments of the Church announced this to Him (for the Lord hears the desire of the poor [Psalm IX]), and trembling from the conspiracy of the faithless, it somehow said: Unless you rise from the dead, the faith and confession of the believers in you cannot firmly persist; unless you invalidate the watchfulness of the guards by overcoming death, the whole faith in the future resurrection will be taken away from the world; at last, it learned that He had left the tomb's location to His guards. He went away and escaped from His executioners and the lying guards; and by appearing to His dear ones after the resurrection, He completely restored their hope and faith. David's harp can specifically and figuratively represent the cross of the Lord; Saul's spear on the wall can represent the nails of the cross, or the very soldier's lance which opened His side. As we have said, David's house is the tomb of the Lord. The leap through the window is the concealed and sudden speed of the resurrection. The wife from whom he escaped through a plan is the Church of believing Jews, who both desired the Lord Savior to rise and taught that He had risen.
1 Samuel 19:13 — Commentary on Samuel
But Michal took an image and laid it on the bed, etc. The history of the hairy skin, of the skins of goats, is evident; for there was a cushion sewn of goat's skin, which, with its unshorn hairs, feigned the head of a man lying in bed. The statue, however, is an imitation of the true and living; the dead skin of goats is the remains of a dead animal. Therefore, Michal took an image and placed it on David's bed, as he was let down through the window and secretly saved. The Church learned to regard the Jews' Lord, who was laid in the sepulcher, not as Christ, life and truth, but as a likeness of truth and life, declaring himself to be Christ the king. The Church is said to do this in the true manner of speaking, for it bears witness to the deeds done or to be done by the ungodly, as it is written in Leviticus, "Behold, the priest shall declare him unclean" (Lev. 13): not because he could bring leprosy to the clean, but to show what was already present in the unclean. Also, Michal placed the hairy skin of goats at the head of the statue. The Church, at its beginning, discovered the perfidy even of those who not only deny the Lord Savior as Christ but also claim he was burdened with sins, not resurrected from the dead. For it is certain that the goat often holds the type of a sinner, just as a sheep does that of the just. The hairs, brittle and externally superfluous to the body, signify dead works, becoming manifest due to their density and frequency. They place the hairy skin of goats at the head of the statue set up in the bed for David, asserting the flesh of the Savior to be rough and impure due to mortal sins, saying that until now it still holds the bed of the sepulcher, into which he descended dead. However, Michal covers the statue with garments, which the Church, after recognizing such perfidy, rejects; after showing it to the faithful, it immediately demonstrates it condemned and vanquished through outstanding works that no one else could accomplish.
1 Samuel 19:14 — Commentary on Samuel
Saul, however, sent messengers to seize David, etc. The unbelieving Jews sent ambushers immediately after the celebration of the Lord's resurrection, who, probing the hearts of the faithful, would seize from them the love of Christ either by flattery or by threats. But they, still silent from carnal fear and remaining hidden until the day of Pentecost, sought to return no other response to those asking than that faith languished within them and had not yet flourished well, not being firmed by the fire of the Holy Spirit.
1 Samuel 19:15 — Commentary on Samuel
And again Saul sent messengers to see David, etc. When the Church was preaching Christ from the advent of the Holy Spirit, the leaders of the Jews sent [people] to more carefully see what was believed about Jesus, whether He was Christ or a prophet; whether He had risen or still lay in the sepulchre, saying: Proclaim to us who are present; because He has not risen from the dead, but still lying in the bed of earth, He awaited the day of universal resurrection, so that thus faith in Him may be uprooted and eliminated from the world. When the persecutors began to confront the Church, with the faithful rejoicing over Christ's triumph, nothing met the impious except the stone of stumbling and the rock of offense to those who stumbled at the word and did not believe; considering Him as if a leper, struck and humbled by God (Isaiah 53). But He, as the prophet subsequently added: He was wounded for our iniquities, He was crushed for our sins.
1 Samuel 19:17 — Commentary on Samuel
And Saul said to Michal, Why have you deceived me thus? etc. The unbelieving Jews said to the early Church: Why, having neglected our traditions, did you prefer to believe in Jesus and confess that by rising He put our guards to flight? To which she replied: Because He, she said, threatens not just me, but all who refuse to believe in Him and confess these things, with eternal death.
1 Samuel 19:18 — Commentary on Samuel
David, however, fleeing, was saved, etc. Ramathaim meaning heights, Naioth interpreted as beauty, which is a place in Ramah. Therefore, with Saul's messengers seeing only the image and goatskin in David's bed, David himself fleeing is saved; and with the Jews during the time of the Lord's death arguing among themselves that he was a deceiver, and not truly innocent and just, but was crucified for his crime, the Lord, who was confined in the tomb, mighty arising from death, appears in the heights of life, with immortal glory to the disciples, saying: Because thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead (Luke 24); and he goes, and dwells in the beauty of the everlasting kingdom, which is in heaven. The Church has gone after him in hope both in soul and body, and thus will be with the Lord always.
1 Samuel 19:18 — Homilies on the Gospels 1.14
David was allotted the kingdom of the Israelites in place of Saul. He was a humble, innocent and gentle exile, yet he was for a long time tormented by [Saul's] unjust persecution.… Whoever upon hearing these things begins to strive after humility and innocence and to drive pride and envy from his heart, has, as it were, found a draught of the clearest water, by which he may be refreshed. But if he recognizes that Saul signifies those who persecute, and David signifies Christ and the church; and if he recognizes that on account of the [persecutors'] lack of faith, both their material and spiritual sovereignty has been destroyed, while the reign of Christ and the church will always remain; [with this understanding] he will perceive a cup of wine made from the water, for he will know that he is reading not only about that king but about his own life and reign, where before he read [the story] as if it were an ancient history about others.
1 Samuel 19:22 — Commentary on Samuel
He also went to Ramatha, etc. After Jewish doctrine did not prevail against Christ, both words and weapons were added to persecute the Son of Man who sits at the right hand of God the Father on earth. But even their earthly principality, when searching for the hidden things of the Scriptures concerning Jesus and His disciples, found nothing else in them as a response except that He, along with His own, dwells in Naioth in Ramah, that is, in the beauty of the paternal kingdom, in the heights of the heavens. And therefore, it must be certainly known to all the house of Israel that God has made Him both Lord and Christ. And it is fitting that the cistern, which by the depth and breadth of the waters of the Scriptures corresponds to the abyss, is remembered in Socho, that is, situated in humility; because holy Scripture, being contrary to the custom of secular doctrines, existing as the teacher of humility, produced by humble authors, is open only to humble listeners or readers. But the proud, having heard through these the heavenly glory of Christ, whom they could not follow with the step of the body, nor wished to attain with the step of love, began to pursue Him with the step of nefarious action, so that He Himself, saving a certain person from such and restraining their perfidy, might protest and say from Naioth, which is in Ramah, that is, from the height of the most beautiful seat above: "Saul, Saul, why do you persecute Me" (Acts IX)?
1 Samuel 19:23 — Commentary on Samuel
And the Spirit of the Lord also came upon him, etc. Indeed, the Jewish persecutor of the Church recognized that holy men of God, inspired by the Holy Spirit, spoke; but knowing how to utter their words with his mouth, yet not knowing how to understand them rightly, he did not fear to enter furiously against Him by whom or about whom the words were spoken. However, he prophesied insanely, and indeed still prophesies today; that is, not understanding the true words of the prophets, he recites, reads, loves them, and extends the office of such prophecy to narrating the glory of that same higher beauty which we hope for in the heavens, giving sound without sense, and he reaches the mysteries of the height.
1 Samuel 19:24 — Commentary on Samuel
He also stripped himself of his garments, etc. These are clearly the acts of a furious and insane person, to strip oneself, fall down vexed, and lie naked on the ground all day and night. Yet, even through the wrath of such a person, the divine power has something mystical to say for those who hear and discern. For through Balaam, who was of a contrary mind to Him, He foretold so many mysteries beforehand, and through the impious persecutor Caiaphas, He gave the secrets of His saving passion to be prophesied, and through a mute animal speaking with a human voice, He forbade the prophet's folly; and He Himself through the possessed Saul, in the presence of Samuel and the other prophets, revealed whatever mystical things He wished, so that the innocent David might seize the path to salvation; so the madness of the pursuing Saul might be made evident to all everywhere; and finally, it might be understood how much the presence of the perfect confers on the desires of the humble, which could even lift the proud by the power of prophecy; and thus the future fate of the persecuting people might be marked, who by their hatred deserved to strip Christ of the ornament of His unique kingdom, to fall from the state of the ancient righteousness, advancing amidst the prosperity and adversity of the Church, naked of both heavenly and earthly glory, miserable and adhering only to worldly desires, and among these to hold the writings of prophecy, which would support the faith of the Church by word alone. And it is well said that he prophesied with the others before Samuel; for even now the infidel Synagogue meditates and reads the sayings of the Law and the prophets with the Church; yet the Synagogue lacks spiritual understanding, while the Church knows all those things to be understood about the Lord.
1 Samuel 20:1 — Commentary on Samuel
He came and spoke before Jonathan, "What have I done?" etc. Expelled because of disbelief in the Lord by the reprobate, He often returns more sweetly to the hearts of those who love Him, reminding them frequently of His incarnation, innocent life, and unjust persecution, so that rejoicing in Him, they may confess to the memory of His holiness.
1 Samuel 20:3 — Commentary on Samuel
Moreover, as the Lord lives, and as your soul lives, etc. He was separated from death by only a single step, that is, by the wall of the house in which he was staying, when (as the title of the fifty-eighth psalm also contains) Saul sent and watched him, seeking to kill him. But immediately slipping from death through a window, he was rescued and fled away, saved completely, so that by the Lord's mercy, what was foretold in the same title might happen: "Do not destroy David," in the title's inscription. This should likewise be understood also of the Lord Savior, as He was separated from death by only a single step, so to speak, due to the temerity of men, when the chief priests sent and watched over His tomb, trying to block His resurrection, by denying the entrance to it, drawing His disciples away from the faith, and erasing all memory of His name from the midst if His disciples were retracted from faith. But according to the testimony of the mentioned inscription, just as neither the title written by Pilate, "This is the King of the Jews," nor the kingdom of the same King could ever be corrupted.
1 Samuel 20:5 — Commentary on Samuel
And Jonathan said to him: Tomorrow is the New Moon, etc. The holy Scripture does not denote those unequal beginnings of the months, which the Romans have annually, twelve in number, but the new moons, which are called Neomenia by the Greeks; which the Hebrews solemnly celebrated according to the institution of the law, with sacrifices, feasts, and the rest of the Sabbath, that is, of rest. This is signified by the Holy Spirit, as often as Christ sprinkles the Church, as often as any faithful soul, like the sun, with the new light of his grace, immediately spiritual sacrifices of life are to be offered more solemnly to God, immediately sweetly indulging in the feasts of divine sayings, immediately all the commotions of external cares must be put aside in happy rest. Wherefore Jonathan now speaks to David about coming tomorrow on the Calends.
1 Samuel 20:11 — Commentary on Samuel
And Jonathan said to David, "Come, let us go out into the field," etc. A marvelous way of speaking, as if he began to speak to God, which yet he completed in speaking to a man; but this was due to the incomparably ardent affection between the young men, mutually commending each other in virtue; this as a sign of faith, always and everywhere to be kept with God as witness; which grammarians call the figure paraprosdociam in Greek, that is, an unexpected outcome. Therefore, Jonathan and David, first secretly in the city, then also going out into the field, make a covenant of the Lord, so that Jonathan would not hide from David anything that his father might think good about him; he would not introduce him to his father unless perhaps converted to piety; but also Jonathan himself, if he lives, would receive mercy from David; if indeed he dies, David would show mercy to his house forever. Because the primitive Church at its beginning was to no small extent judaizing, but soon, going out into the fruitful breadth of Christian liberty, entered into a covenant with the Lord of perpetual love; it was agreed that if any of the Jewish persecutors of Christ wished to recognize goodness and turn to him, their faith and conversion would immediately be made known to his faithful members, that is, to the Church itself, so that they might obtain full salvation by its association, and not cast pearls before swine, not profane its sacraments to the unbelievers, but rather believe that they should be piously received by those who would rejoice to live in peace. And if indeed among the Jews the state and life of the Church would remain intact, they would not be crowned by their own merit as believers, but by the compassion and mercy of their Author. And if, by their scorning, the way of life turned to themselves, nevertheless, to any believing among that people individually until the end of the age, and to all converted remnants together at the end, entrance to mercy would not be denied.
1 Samuel 20:13 — Commentary on Samuel
Descend therefore quickly, etc. That is, on the day when it was allowed to work up to the Kalends, he would go; so that through the Kalends, on which he said all should be silent, he would sit quietly. Jonathan therefore says to David that the Kalends will be tomorrow, and that he will be sought by Saul until the day after tomorrow. The early Church, having learned from him what to say to him, says to Christ; that the time is at hand when the Sun of righteousness will renew in the light of truth those believing or about to believe from the Jews; and that unbelievers will seek him, and in the rising of the new light, which happens through the hearing of the word, and in the increase of the same light, which happens through the operation of the heard word. For to those listening in the Church, and to those performing the commandments of the Gospel, they contrived deceits, of which the Lord speaks: Let my enemies be confounded and ashamed, who seek my soul (Psalm 35, 36, and 69). Jonathan was advising David to descend quickly, and come to the place where he should be hidden, and that on the day when it was allowed to work; and he should sit next to the stone Ezel, which is interpreted as departing, or going. The elders of the early Church were praying to the Lord that by the grace of his inspiration he would descend quickly into the hearts of the faithful, that is, into the place always receptive to his love, of which it is sung in the Psalms, And his place has been made in peace (Psalm 75). Where he should be hidden by faith from those who, disbelieving in Christian peace, would resist, and being given over to external things, would not deserve to view the mysteries of their Creator. The devout were also praying that he would deign to make his dwelling among those strong in faith, who were ready in spirit either to always advance to virtue or, having been perfected in virtues, to depart to behold the joys of heavenly life. But they desired these things in the light of grace for those present, at a time namely of doing good to all, and of running in the way of light, lest anyone be unknowingly overtaken by exterior darkness. These things also today as then, and as long as today is called today, the desires of the saints wish the Lord Savior to accomplish with insatiable prayers.
1 Samuel 20:14 — Questions on the Book of Kings #5
"If I live, you will show me the kindness of the Lord, etc." [1 Samuel 20:14] This, said by Jonathan to David, whom he lamented was being harassed by the unjust persecutions of his father: If I live, you will show me the kindness of the Lord; but if I die, you will not withdraw your kindness from my house forever, when the Lord has cut off every one of the enemies of David from the earth; when the Scripture added: Jonathan made a covenant with the house of David, immediately adding, saying: And the Lord required it at the hand of David's enemies; by anticipation, indeed, he did it, first inserting into the history what happened much later, when Saul was killed and the kingdom was transferred to the house of David; and those who unjustly persecuted him without cause were justly punished by divine vengeance. For then the Lord required of the hand of the enemies why they had afflicted the holy man. Then they were compelled to give an account of their hatred, with which they had raged against him for so long. This can be understood in the case of Absalom, and Sheba son of Bichri, and the other enemies of David. Otherwise, if you want to know what the Lord required of the hand of David's enemies, it can be understood, if I am not mistaken, from the previous sentence, where it is said that Jonathan made a covenant with the house of David, that the Lord required this of the hand of David's enemies, that is, why they also did not want to enter into a covenant of peace with him, with whom they saw was the Lord. Therefore, it seems that the Scripture anticipates this sentence and interposes it, so that the testimony of Jonathan, which he said: When he has cut off the enemies of David, every one from the earth, would be proven true, because evidently the enemies of David were cut off from the earth, not by David himself avenging against the adversaries, but by the Lord judging for him. It is rightly added: And Jonathan made David swear again, because he loved him; for as he loved his own soul, so he loved him; so that he, who embraced David with such perfect love according to the law of God, would be shown to be immune from the destruction of his enemies. Although he was taken away by death and could not have the earthly kingdom with him, as he hoped, he nevertheless without any contradiction received the partnership of the heavenly kingdom with him, whom he loved for the glory of his virtues, as he too was full of virtues.
1 Samuel 20:20 — Commentary on Samuel
And I will send three arrows near him, etc. And I, the Church says to the Lord, with you dwelling in the hearts of the perfect, will send preachers of the holy and undivided Trinity, who, with wings of virtues, will be quick-flying, penetrating with the sharpness of their speech, stirred by the bow of diligent reading, to strike with the word of faith those who are more fragile and still, and almost earthly, yet remaining in the vicinity of the strong, held by the friendly bond of love, so that, touched by the salutary wound of charity, they may be compelled to bear all visible things gravely, to rest in the memory of their Creator alone, and to have His sole vision as sweetness. But I will send them, not as if they would end the uncertain course of the word, but as if training me to the sign of true and singular salvation, as if following only the look of divine will, directing all the blows of my doctrine to the intended target, I will pursue to the prize of the heavenly calling of God in Christ Jesus. I will also send listeners eager to obey the faith; who, diligently seeking through all the spiritual teachings or deeds of the doctors, may piously relate to the glory of my state, by following it devoutly. To these listeners, indeed, if I show them capturing these same teachers who are near them, and placed among them by living well, if you deign to visit me, I will show that the usual blessing from the Jews is to be increased because peace is yours, with the arms of the hateful at rest meanwhile. But if I show that the same teachers, humbled by me, being further cast out and pursued from Judea, go and tend to visit all nations; because this is the will and providence of the eternal Father, that, blindness coming upon Israel, the fullness of the nations may enter the gates of life. Of the single word of the Father, which we shall have spoken, I confessing, and you teaching, let God the Father almighty Himself alone be the eternal witness between me and you; and rightly, because the Father alone knows the secrets of the Son, and only to those whom the Father has deigned to reveal them. Of these, the same Son speaks to the Father: And you revealed them to little children (Matthew XI). Who decreed that this God, begotten before the ages, should be incarnate at the end of the ages, and that they should be saved by the same incarnation. But speaking these things, the Church does not instruct the Lord as if He were ignorant of what He should do, nor does she teach what she herself shall do as if He were unaware; but she prays devotedly that He accomplish these things quickly, which she has learned mercifully to be done by Him. What she should do rightly, having received through Him, she ceaselessly praises herself for this by giving thanks.
1 Samuel 20:24 — Commentary on Samuel
David therefore hid in the field, etc. Christ is hidden in Christians by faith so that He might not be seen by those who have learned only to know, believe, and love earthly and temporal things; and times have come in which the splendor of the Church would more and more increase through the touch of the new Sun of righteousness: and the people of the Jews sat among those who rejoiced more in the pride of an earthly kingdom than in being humbled for a heavenly one, to enjoy the feasts of sacred readings.
1 Samuel 20:25 — Commentary on Samuel
And the place of David appeared empty, etc. To unbelievers, the place of Christ appears empty in the Scriptures; because although they recount the entire series of the Old Testament, they do not deserve to find Him whom the learned scribe in the kingdom of heaven knows to find nearly everywhere in the divine pages. Thus Saul, as a type of the Jews, sitting to eat the bread of Scripture, cannot have Christ present, whom he had driven from his table by hating Him. But Cleophas, with his companion, although not yet fully recognizing Him, but already loving Him, invited Him to the table; and therefore immediately recognized Him in the breaking of the bread (Luke XXIV). We also do both today while reading, as some, perverse, try to turn even clear sayings about Christ to something else; others, piously and soberly seeking Christ in the dishes of divine letters presented, begin to have Him present, though not immediately recognized, until He Himself gradually reveals to us what was previously closed mysteries, as if we recognize Him in the offering of bread which He broke for us. Yet not all who in the Scriptures they read, cannot understand Christ, can immediately also stir up questions or persecutions against Christ; because the human mind is accustomed to gradually decline into vices just as it progresses in virtues. It can also be understood thus, that while Saul was dining, the place of David appeared empty: the Lord called His members, namely the Church, from celebrating the carnal sacraments of the law to engage in more spiritual ones. But to both senses, what follows is appropriate:
1 Samuel 20:26 — Commentary on Samuel
He was thinking that perhaps it had happened to him, etc. For the Jews thought that Jesus was neither clean nor purified from sins because he had violated the Sabbath and done other things contrary to the decrees of the law or rather of their own traditions, and taught them as well. Therefore, they rightly found nothing in the Scriptures that could be recorded about him. They thought that the disciples of Christ were not clean because they saw that they placed the righteousness of faith before the works and purifications of the law. And so they did not consider it significant that they had not come with them to sacrifices, for they utterly detested them in their hearts due to their lifestyle differences, or even had excommunicated them from the synagogue.
1 Samuel 20:27 — Commentary on Samuel
And when the second day after the Kalends dawned, etc. When in the hearts of the faithful the radiance of new grace happily grew after the silence of listening to the word until the time arrived to act on what was taught, nevertheless, the brazenness of the unfaithful celebrated empty sustenance without Christ and the rites of the flesh blindly performed sacred rituals. Traitorous parents of those chosen for Christ sought from their children, of whom it is said: "By whom do your sons expel them?" (Luke 11:19). Why did the Christians not flock to the carnal works of the law, I mean circumcision, sacrifices, and various solemnities, to hear or perform them along with the others? Why could Jesus himself, whom they believed incarnate from the root of Jesse, dead, and resurrected, as Christ God, not be found anywhere in prophetic reading?
1 Samuel 20:28 — Commentary on Samuel
And Jonathan answered Saul: He earnestly requested me that he might go to Bethlehem, etc. It indeed seems strange according to the letter, why he should think and inquire about David in this manner, or Jonathan should respond, when the very obvious cause of royal jealousy had occurred, by which David should rightly seek his own safety, or even life: unless perhaps Saul ought to be supposed to have done or said many things under the frequent invasion of the demon, which, like those possessed, he was neither able to premeditate beforehand nor to remember afterward: and among these, also, the matter regarding David is believed to have occurred rather in the spirit of one enraged than one listening. Even Scripture seems to support this view, which, with David absent from Saul's table, says that Saul did not reconsider the previously inflicted injury, but only thought that he might be unclean, either due to nocturnal sleep, or intercourse, or some touch of a funeral or something defiled, by which he would be kept from the company of the pure according to the edict of the law. Moreover, it supports what is written at the beginning of this entire reading: And the evil spirit from the Lord came upon Saul (1 Samuel 19). However, whatever may be the case, the mystical sense is clear. For the dove-like simplicity of the chosen ones of Christ answered the ruling Synagogue that persecutes: Jesus Christ, whom you ask about, my God and Lord, earnestly requested me, that, by sending teachers for this very purpose and in every direction, I might bring Him into the heart of the New Testament of those rejoicing in grace, where there is no blood of victims, no Mosaic manna, but according to the order of Melchizedek, the living bread which came down from heaven is celebrated in a mystery. Hence the assembly of such people is most rightly called by the sacred name of Bethlehem, that is, house of bread. Let me go, he says, to such people, believing in the mystery of the same baptism, and also the companionship of your catholic peace. And what is first and last becomes fitting, the guardianship of the word by which they are catechized and perpetually confirmed is to be entrusted to them; for the solemn sacrifice is the very life of the converted in the city of our God, on his holy mountain (Ps. 47). The unity of my chosen ones, who are my brothers and coheirs by grace, beseeches me with frequent prayers that I may always deign to multiply their number with a new generation of believers. Now if you love me with all your heart, also allow me to make others future brothers of mine by visiting through you for this cause. Nor did he longer care to seek the typical table of the law with its own; nor in the Scripture, which you do not understand by reading carnally, do you find him who is to be sought spiritually.
1 Samuel 20:30 — Commentary on Samuel
But Saul, angry against Jonathan, etc. The elders of the Synagogue, angry against the assembly of spiritual people, call his mother the Church by the name of an adulteress, because she has nobly taken Christ instead of Moses, the bridegroom instead of the friend of the bridegroom, the Lord instead of the servant, to be governed. "Do we not know," they say, "that you love Jesus to your own confusion, and to the confusion of Christian doctrine?" Which is deservedly called disgraceful, because, carrying the sacred law, it gleefully abandons even the most august and widely glorified gathering of the temple, and prefers to gather its congregations in secret places despised. For as long as faith in Jesus is on earth, you will not be stable, nor will your kingdom. So now, send teachers, and even those who believe and confess Jesus Christ as God, let them rather listen to us, follow our teachings, because the assembly serving this name is the son of death. Indeed, these things were said by the perfidious; yet it turned out far otherwise than they complained, because those who, out of love for an earthly kingdom, were persecuting the citizens of heaven wandering on earth, lost both the earthly kingdom and the heavenly kingdom together: both of which they could have had if they preferred not to impiously drive away the one Lord of both by persecuting, but to piously receive by following.
1 Samuel 20:32 — Commentary on Samuel
But Jonathan answering his father Saul, said, etc. The assembly of the faithful in Christ, answering the unbelievers, said: Why does the Christian religion perish? Why is Christ Himself torn apart by you with a rapid bite, whom the governor himself, who gave Him over to death, first confessed to be innocent and just? Whom the thief, who also received the same sentence of death, testified to have done no evil? Indeed, co-heirs of Christ, persisting in the defense of the faith, the perfidious took up arms to conquer them; and because, after the glory of the resurrection, they could not reach Christ, nor lay hands on Him a second time, they struck His members in His place.
1 Samuel 20:34 — Commentary on Samuel
Therefore Jonathan rose from the table in a fit of anger, etc. When persecution arose because of the word, the apostles and the foremost teachers of the Church gradually withdrew from the very custom of Judaizing, which they had maintained for some time to avoid scandalizing the persecutors, as both the Epistle to the Galatians and the Acts of the Apostles bear fuller witness. And to those who did not refuse to listen to the words of the law that sounded carnally (which is, as we have explained above, the beginning of intellectual new moon), they neither wished to agree nor be absent in observing these things carnally. For there was great sorrow and continuous grief over Christ in their hearts, because their brothers and kinsmen, who did not believe in Him, did not listen to them when they taught. He, who was blessed God over all forever, had been born among them according to the flesh and had deigned to become a curse for the good of others, in order to rescue us from the curse of the law.
1 Samuel 20:35 — Commentary on Samuel
And when the morning dawned, Jonathan came into the field, etc. When, after the teaching and glorious operation, even the exhibition of virtues began to rise like the third day of the Kalends in the Church, the harmonious society of spiritual teachers came, having left the table of literal observance for the fruitful liberty of grace, according to the disposition of the Lord Savior; and the chorus of humble listeners followed, to whom she herself instructing said: "See that you grow with the steps of good deeds, and understand that all the ministers of the word whom I disperse near or far are to be preserved in my catholic peace, and do not be disturbed by the seeming harsh outcome of anyone at present, although untimely death may snatch away, although a fierce Indian, although a savage and barbarous Scythian may separate by mutual theft, the integrity of all my state unites with one heart and soul, having granted the same reward of life in heaven. Or certainly gathering the boy saying thus, and bringing Jonathan the arrows he shot, recognizing the good disciples who diligently captured both the words and deeds of their masters, and these were to be piously and soberly referred back for the confirmation of the universal Church. And when the attentive listeners had persisted in saying and doing the word together, that dove-like unity of the saints, customarily called the Church, sent other teachers, who, progressing beyond the first listeners, even committed the word to the external towns of the nations. Therefore, humility of learners came, and to observe the deeds or teachings of those whom the wretched Church sent, for suddenly from the very mission a new voice of the fervent faith of the Church struck, which the humility of the lesser ones could not foresee, showing that they who would wound hearts healthily with the sharpness of the word like arrows, were to be destined among the nations; the first and prominent arrow struck the heart of Cornelius the centurion, expelling the deadly filth, wounding better to receive new life. And the Church cried out to its listeners still ignorant of the heavenly disposition; which is behind the boy, lest anyone delay to follow the path of virtue in the time of growing grace.
1 Samuel 20:36 — Commentary on Samuel
The boy Jonathan collected the arrows, etc. The humble discipleship of the pious learned the deeds in order, learned also the sayings of the teachers, and attributed all praise to the Church; or, as we expounded above, he saw the disciples of Christ, whether still vigorous with life or already snatched by death, widely dispersed from Jerusalem, from where the word of the Lord had gone out, and recognized that all should be gathered into one heavenly Jerusalem; yet he could not know the divine secret, that salvation was to be given to the nations through repentance. For only those greater in the Lord, to whom it is said; But I have called you friends, because all that I have heard from my Father, I have made known to you (John 15), and he himself, strong in hand, and desired by all nations, knew this secret thing.
1 Samuel 20:40 — Commentary on Samuel
Jonathan therefore gave his weapons to the boy, etc. He gave examples of the learned, he gave the rules of good conduct to be imitated by his disciples in the Church, and said to them: Go, advancing from strength to strength, compare these things with the testimonies of the law and the prophets, and see that we do nothing different under the teaching of Christ than what Moses and the prophets have spoken about the future.
1 Samuel 20:42 — Commentary on Samuel
And when the boy had gone, David arose from his place, etc. When the disciples, obeying the command of their elders, went to compile the events of their times according to the writings of their predecessors, the grace of Christ appeared more abundantly, shining forth from the virtues of the saints, those, of course, who kept their hearts open to receive the gifts of the most fervent charity given by the Holy Spirit with humble submission. For this is the most splendid diversity of the growing Church, which the forty-fourth Psalm sings, so that some manifest Christ's presence in themselves by shining with miracles; others, still intent on sacred writings, consider how the old and new harmonize with each other; others perform various services of the same faith; and still others embody what the following words signify, that divine love suddenly coming to earthly hearts provokes them with diligent contrition to adore more fervently the glory of the Holy Trinity; which our strong and desirable Lord Himself is said to do when He kindles His saints inwardly to act. As it is also said about the Holy Spirit: "The Spirit helps our infirmities (for we do not know how to pray as we ought), but the Spirit Himself intercedes for us with unspeakable groanings" (Romans VIII); that is, He causes; this figure of speech is very common in sacred Scriptures, called "metonymy" by grammarians in Greek, that is, transnaming, while through the efficient the effect is intended to be understood. Just like the lawgiver's words: "The Lord your God tests you to know whether you love Him or not" (Deut. XIII); that is, to make it known. And they kissed each other and wept. Not in vain; for the more mutual love, which inward virtue nourished, sweetly incited those very holy youths to embraces and kisses, the more the everlasting separation, which they now saw impending for them, provoked them more sharply to tears and lamentations. But in the typological sense, it must be said that our Lord bestowed His holy gifts of His mouth on those believing in Him from among the Jews; for the non-believers and those expelling Him by persecution, He did not refuse to weep, saying: "If you too had known." For David and Jonathan kissing each other signifies the Lord bestowing to the Church the salutary gifts of His word, and the Church responding devoutly to the Lord with the same word's confession or teaching. They weep together, and this signifies the Lord, in our flesh, shedding tears both for awakening the elect to life and for the reprobate remaining in eternal death; one proven in the resurrection of Lazarus, the other in seeing and lamenting the destruction of Jerusalem; and His saints even now, inspired by Him, mourn many who sin and have not cared to return to salvation through repentance. For the believers could not see without pain and sorrow the Lord Christ leaving their compatriots in unbelief to convert to the salvation of the Gentiles. They wept together, he said, but David even more; because whatever the Church works for either her growth, in which she rejoices, or her loss, in which she grieves, it is far less indeed in comparison to what God could do in the flesh for her.
1 Samuel 21:1 — Commentary on Samuel
And Achimelech was astonished, etc. The ancient chosen ones were astonished, and the modern ones are astonished too, whenever they receive the coming of the Lord's visitation with a simple mind. They are not only stunned by the majesty of His vision, but also disturbed by the rarity of those who desire to follow the grace of such great piety. For it is said: Why are you alone, and no one with you? As it is said elsewhere: My escape has perished, and there is no one who seeks my soul (Psalm 141). Though it is certain that during the time of the passion, many saints, although very few compared to the crowd of persecutors, lovingly sought the soul of Christ. But just as where it was not among them, of those whose snares are set for me, those who seek the soul of Christ (Psalm 34), so here there was none of those who expelled Christ who followed the faith of Christ. And elsewhere, when he says: All have turned aside, they have together become worthless; there is none who does good, not even one (Psalm 13). To show that he meant not all men entirely, but all of those who were to be spoken about, he added further and said: They devour my people as they devour bread: they do not call upon the Lord, they trembled with fear where there was no fear, because God is in the generation of the righteous. And in the Gospel the Lord says: Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit (John 12). It is known that the same grain before the passion of its death had many faithful followers. But it is said to be alone without the company of those who were previously unbelievers who were to be called to faith through the same passion. Why then, he says, are you alone, and no one with you? Why are you alone, that is, with your faithful members, and none outside the predetermined number by the Father could be saved from such a multitude? This is said more with astonishment than for the chosen ones to speak by reasoning against proud counsel.
1 Samuel 21:2 — Commentary on Samuel
And David said to Achimelech the priest: "The king has commanded me a certain matter," etc. The Lord said to the apostles, the heirs of the everlasting kingdom and priesthood: "The people of persecutors and unbelievers commanded me, as much as possible, not to call them to faith by teaching. And he said, as it were, in my ears: Let no one know the reason for the envy and plots for which, having left me, you were sent to bring salvation to the nations, and what kind of deceitful commands overflowing with wicked hatred I strove to remove you from my borders." Similar to what the Psalmist said: "They have plotted to hide snares: they said, 'Who will see them?' (Psalm 63)?" When he saw, who even searched the kidneys and hearts of the plotters, God (Jer. 17). For he said, "I have separated the peoples of the nations who would believe and obey me in various parts of the world; to whom, I beseech you, if you have anything at hand of perfect work, use it as an example for conversion, or the food of the sacred law, which shines forth in the five books written by Moses, or whatever you can find from yourselves, diligently offer it for their salvation." Some boast either of the impunity of their lie or of the denigration of Scripture, claiming that David did not hesitate to seek his and his followers' salvation by lying. They should be answered that David himself elsewhere and many of the saints often offended God by sinning, indeed no living being is justified before Him, as the great apostle said, who deserved to recline in the bosom of his Creator and Lord due to his exceptional love: "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1). However, the words of Holy Scripture were not given to us so that we might learn to sin by the examples of good people; but their sins were included in the sacred Scriptures so that we might be taught not to presume upon our own righteousness from their faults, but to trust in obtaining pardon for our own sins by their penance. Nevertheless, I believe it can be easily defended in this passage that the blessed David did not lie, but, given the necessity, concealed the truth in more cautious words. For he did not say the king was his friend, nor denied fleeing the king's plots; but he said, "The king has commanded me a certain matter, and said: Let no one know the matter about which you are being sent by me." To this statement, such a sense can be applied without the stain of falsehood: "Therefore, I come alone and deserted by the company of others, because the king gave me such a command to flee quickly, which none of the enemies should know lest they betray my presence here." But if anyone desires to know about the necessity of lies or the constancy of a just man possibly requiring such a necessity, let him read the book of Saint Augustine on the eight kinds of lies, wonderfully and healthily moderated; and also the conferences of the Fathers, where Joseph, a distinguished figure amongst the Fathers, disputed excellently about not defining anything, also fully addressing this minor question. I have proposed only that this is enough to say briefly for the present. While truth should always be preferred to a lie without any doubt, sometimes, due to the circumstances, a lie might be usefully resorted to for a time, and the truth healthily hidden. Finally, did not Rahab the harlot, justified by works, receive the messengers and send them out another way? But she could not fulfill the merit of justification without temporarily assuming the aid of a lie. And Doeg the Edomite, whose present reading includes spying, and the following reading shows betrayal, deserved to be destroyed in the type of Judas Iscariot, to be plucked up, rooted out, and eradicated from the land of the living due to his evident knowledge of the truth.
1 Samuel 21:4 — Commentary on Samuel
And the priest answering David, said to him, etc. Because "laos" in Greek means "people," "laic breads" signify common breads, that is, those not consecrated by offering, but common and prepared for ordinary use. Therefore, the sacred order of spiritual leaders answering Christ says: I have nothing of secular wisdom in the work of righteousness, but only the word of the Gospel, which I will commit to clean listeners. But neither do I consider that this is to be believed among the Gentiles, unless perhaps those who are converted from the various temptations of errors to the chastity and piety of the one Church virgin. For it is not good to take the children's bread and cast it to the dogs (Matthew V; Mark VII).
1 Samuel 21:5 — Commentary on Samuel
And David answered the priest, and said to him: Indeed, if it concerns women, etc. He answered those sending forth the apostles to teach the nations: What God has purified, do not call common (Acts X). For the Church restrained itself with my present help from idolatry and other crimes, from the time when it emerged through confession from the hiding place of ancient blindness, until it came to the light of knowing the holy Trinity, which is God; and the hearts of the humble were holy through the renunciation of Satan. Moreover, this manner of life, which is lived among the nations, is polluted, not yet purified, sanctified, and justified by those being catechized through the fountain of regeneration and the grace of the Spirit; but the very light of present reconciliation will sanctify it in those who receive baptism with a devout heart. It should truly be noted, according to the letter, how cautiously and wisely David either questioned the priest, or responded to the priest about his own and his followers' purity. For he not only inquired if the boys could receive the holy bread if they were clean from women, but also examined if they were clean from all pollution, which typically happens to mortals, especially concerning the contamination of womanly coupling, as if investigating matters greater than others. For indeed, this is the greatest of those things which, though they do not make people guilty by fault, yet deter them from the touch of the saints through the impurity of any kind, for example, the touch of a dead body, or of a reptile. But David, not without discernment, examining himself and his followers, asserts that they abstained from the embrace of a wife, carefully explaining the duration of the same abstinence. He testifies that all the utensils of the boys are holy, that is, their weapons, clothes, and even the small vessels they carried for likely provisions were clean from the contamination of any filth. And because he knew that what was consecrated to divine ministries was not to be transferred to common use without great discernment, so that he would hide nothing of his state from the priest who was a steward of these things, he says only that the road by which they had come was polluted, evidently with some funerary object lying on it, or by being unclean itself. But he also says that today it will be sanctified in the vessels; that is, I do not believe that we could be defiled by the fact that we traveled a path containing something unclean, since we carefully preserved all our utensils and bodies from the touch of the same contamination.
1 Samuel 21:6 — Commentary on Samuel
The priest therefore gave him the sanctified bread. Because he heard that they were clean who were to receive it, he consented to give them the sanctified bread; which he would in no way dare to do if he had not recognized them as clean in all respects. But if such careful attention to purity was required of him who was to taste the typical bread sanctified by the hands of Moses, how much more necessary is it for those who, having accepted the bread sanctified into the sacrament of Christ's body in his holy and venerable hands, received in memory of his death, are to partake of it as a help to eternal life, to take care of their purity? Indeed, it is necessary for one always to remember the saying of the Apostle: "For whoever eats the bread or drinks the cup of the Lord unworthily, will be guilty of the body and blood of the Lord. Let a man examine himself, and so let him eat of that bread and drink of that cup" (1 Cor. 11). The priest therefore gave him the sanctified bread.
1 Samuel 21:7 — Commentary on Samuel
Now there was there a man of the servants of Saul... and his name was Doeg, etc. There were among the preaching apostles false brothers, the foremost being Judas; indeed within the Church, constituted by the mystery of faith, but moved from the firmness of their stability, bloodthirsty to betray the peace of fraternity (for Doeg is called the Edomite, a bloodthirsty man), the most powerful of the Jewish persecutors, because he received it recently. Nor do I think it should be overlooked that this Doeg, according to the Septuagint interpreters, was not merely any shepherd, but a muleteer; evidently, a shepherd of a sterile and unfruitful flock. For we know a mule, because it is a hybrid from a mare and a donkey, just as conversely a hinny from a stallion and a she-donkey, tends to seek the pleasure of mating without the fruit of generating. Their works are similar to the unfruitful works of darkness, produced from a defiled seed, so to speak, of luxurious or deceitful thoughts. For both animals are equally lustful. Whence it is said of certain ones: "Whose flesh is as the flesh of donkeys, and whose issue is as the issue of horses" (Ezekiel 23). But the donkey's kind, moreover, with more acute sense, is always intent upon deceptions and snares. By these same wicked works, accumulating to a greater degree, with any movement itself from justice, and he is prompt to weave frauds against the just, he is placed in charge with impious zeal, as if feeding, Doeg the Edomite is preferred over the flock of mules.
1 Samuel 21:8 — Commentary on Samuel
But David said to Ahimelech, "If you have a spear or a sword here at hand, etc." The Savior urges the apostles to train their listeners not only to learn but also to teach the word of life, by which He Himself can conquer the world, because He delayed sending preachers of the Gospel throughout the world, who would always fight for the Church against the aerial powers, instead of the angelic virtues through which the law was ordained in the hand of the Mediator. For the word of the king was pressing, that is, the enormity of human depravity, which preferred to reign by neglecting God, compelled that not angels, whose spiritual glory they could not see due to habitual carnal life, but mortal men alike to them should be sent to instruct them, who would proclaim to them to turn from vanity to the living God; who, if they had never sinned, would now rejoice in the familiar fellowship of angelic light.
1 Samuel 21:9 — Commentary on Samuel
And the priest said: Behold the sword of Goliath the Philistine, etc. The apostles said to Christ, teachers seeking against the kingdom of the world: Behold men accustomed to battle for the devil with perverse doctrines for a long time, whom you have overcome in the humility of the cross, are entangled in the trappings of the first transgression, far removed from the garments or ornaments of the priesthood, that is, works worthy of divine sight; if you wish to release them from these same trappings, and promote them to the rank of preaching truth, we know this is due to your power, not to our virtue or piety. For there is no mortal on earth who was not immediately subjected to the service of this kingdom upon being born, because the corrupted root, once defiled, could only produce branches of a corrupted progeny. And the Lord said: No one is better equipped to refute doctrines of vanity than those who were once imbued with them and accustomed to defend them against the Church: from their number, whom I already know to have been snatched from the hands of the devil, I will make teachers and bishops of the Church through teaching and baptizing. The title of Psalm 34 aptly recalls this choice, which reads: A Psalm of David, when he changed his behavior before Abimelech, who drove him away, and he departed. For he changed his behavior by declaring a false reason for his journey and concealing the true one. This can be interpreted as the Lord changing his appearance before the apostles, either by appearing immortal after the glory of the resurrection, having previously been seen as mortal before the agony of the passion; or by commanding them to go and teach and baptize all nations (Matthew 28), whereas shortly before he had instructed them to preach only to Judea, avoiding the ways of the Gentiles and the cities of the Samaritans; but he sent them out to preach everywhere, himself cooperating and confirming the word by the accompanying signs (Mark 16), and he himself departed by the triumph of his ascension, returning to heaven. And in the same Psalm, the Lord himself testifies in the first part that he continuously blesses the Father, admonishing his meek ones—the apostles—to persevere with him in preaching his praise, who had delivered him from the tribulation of passion and death. In the second part, he declares the rewards for the faithful's conversion, especially encouraging them to the feast of that most sweet bread, which in the present reading he receives sanctified, to be shared with his own in the kingdom of the Father. In the third part, he admonishes his boys as if they were his children, from whom they should abstain from impurities when approaching this bread. In the fourth part, he says the just will be delivered from all tribulations, and the impious will suffer due punishments. These things have been briefly stated by way of summary, so that every reader may recognize how excellently and harmoniously Scripture always and everywhere concurs with itself. And if anyone wishes to object that the priest to whom David came was called Ahimelech, not Abimelech, we respond that he had two names, not according to our opinion, but according to the inscription of another Psalm, which states: When Doeg the Edomite came and told Saul, and said to him: David has come to the house of Abimelech (Psalm 52). And even by this name the glory of the saints is not improperly shown, for it means "My Father's kingdom." They are the ones of whom the Lord spoke the parable of the kingdom: A certain nobleman went into a far country to receive a kingdom for himself, and to return (Luke 19). That is, Christ the man, departing from the bosom of the Father, went to men who had distanced themselves from his grace by sinning, to make them worthy of his reign, and to return with them to the joys of eternal peace. And concerning whom the Apostle, preaching the glory of the resurrection, had said: Christ the firstfruits, then those who belong to Chri…
1 Samuel 21:11 — Commentary on Samuel
Is this not David, the king of the land? etc. The scribes and Pharisees of the Jewish kingdom, serving wickedness badly, said: "See that we gain nothing; behold, the whole world has gone after him" (John XII), to whom they sang in choirs, saying: "Hosanna, blessed is he who comes in the name of the Lord! Blessed is the coming kingdom of our father David, Hosanna in the highest!" (Matt. XXI; Mark XI). Whom his faithful ones glorify with harmonious exultation, bearing him on high, because more are called to merit the denarius of heavenly life through his teaching than through ours are summoned to observe the commands of the law.
1 Samuel 21:12 — Commentary on Samuel
David, however, placed these words in his heart, etc. The Lord saw in his wisdom the unbelieving and deceitful hearts of some of the Jews; and, as the Scripture customarily speaks of God in human manner, he feared so much from the face of the people who were his brothers by human communion of fragility, but were persecutors by the impiety of their conspiracy against the Lord, that to them he spoke his sacraments or warnings more in parables and riddles than in open light, lest he cast the holy to dogs and pearls to swine (Matt. VII). For just as David, who was accustomed to always show himself sober to his own, altered his mouth before the Gittites; so also the Lord, speaking in parables before the proud and those bearing hearts eager to torment him and his own, privately made everything manifest by explanation to his own; and indeed he appeared to them in understanding so that they might comprehend the scriptures. Some wish to say that the Lord altered his mouth when he said: "You have heard that it was said to those of old, but I say to you" (Matt. V); or when, with the priesthood having been transferred, he wanted also the transfer of the law and ceremonies to take place. But they should observe that he did not show this type of change specifically to his enemies, but rather to those receiving the mysteries of his faith; and for that reason, the alteration of the mouth, which the blessed David exhibited as a type of him so that he would not be recognized by his enemies, is rather to be referred to the understanding of those who, seeing the signs and doctrine of the Savior, did not see, and hearing, did not understand.
1 Samuel 21:13 — Commentary on Samuel
And he collapsed in their hands, etc. The hands of the Gethites, the works of the Jews; the doors of the gate reveal the beginnings of heavenly grace; saliva signifies infirmity; the beard signifies virtue. David collapsed in the hands of the Gethites; the Lord seemed to the blind to fall into sin, compared to the works of the Jews, who not only broke the Sabbath, but also said that God was their Father, making Himself equal to God (John V). David struck against the doors of the gate; the Lord found the fall of death among the beginnings of the proclaimed new salvation, which prefers to now open the doors to the worthy, now to close them to the unworthy; indeed, He had the doors of life through the occasion of death, either because the Jews, persecuting Him, managed to kill the grace of the evangelical preaching, or because He Himself, that He might open the gates of paradise for us, deigned to extinguish the flaming and turning sword with His blood and water, which He would bring forth from His side. Hence, it is fitting that the Psalmist, seeing Him, so that He might lead us to announce His praise at the gates of the daughter of Zion, first spoke of striking against the doors of the gate when He had warned about our hope of salvation, saying, "Our God, our saving God, will make a prosperous journey for us, our God, the God of salvation, and the exits of death belong to the Lord God" (Psalm 68). The saliva flowed down David's beard, and the Lord on the cross, despised and blasphemed among thieves by the wicked, enduring all things patiently, temporarily covered the strength of His divinity with the show of human frailty. Hence, the prophet Habakkuk, commending the trophy of the glorious cross, said: "His splendor will be like the light, horns in His hands, where His strength was hidden" (Habakkuk 3). For it is not for nothing that in the Song of Songs, where so much skill, such diligent repetition of the mystical Christ, just as all the limbs of the Church, are described, we find nothing said about the beard alone, which especially befits a man, because undoubtedly the perpetual virtue of the word clothed the beard as if with saliva, the weakness of the flesh hiding it in time. Therefore, He changed His mouth, hiding the mysteries of the kingdom of God from those who preferred to be outside. He collapsed in their hands, appearing as a sinner to those who boasted of the works and righteousness of the law. He struck against the doors of the gate, among the beginnings of the revealed heavenly entrance, undergoing the inflicted passion, casting saliva on His beard, temporarily hiding the divine power and majesty, among the vices and mockeries of enemies, at that time ignominious, that is, dying the shameful death of the cross.
1 Samuel 21:14 — Commentary on Samuel
And Achish said, "Have you seen the man who is insane," etc.? David, indeed, suspected by the Gittites due to his reputation for virtues, industriously imitated the actions of one who was mad, so that he might be thought to be possessed and, pitied by those who saw him, released unharmed. But their king, unaware of his pretense, truly expelled him as if he were insane, excluding him from entering his house as a madman. Nor does the truth of allegory depart from the shadow of history. For the Lord, to heal the eyes of the hearts of those who could not see the glory of His divinity, applied the ointment of human humility; but some of the impious accused Him in His sufferings as if He were a man of frailty, in His virtues as if demoniac, and abhorred Him as performing miracles by a power contrary to God. Finally, as the Gospel recounts, we learn not only what was thought by adversaries, but also what was thought and said by His own, who were not yet strengthened in full faith: "And they came to the house, and again a crowd gathered, so that they could not even eat bread. And when His family heard it, they went out to seize Him; for they said, 'He is out of his mind'" (Mark 3). This His family did, still carnal in their perception, due to the immeasurable quantity and quality of His growing virtues; but look also at what the others did: "And the scribes who came down from Jerusalem said, 'He has Beelzebub, and by the prince of demons He casts out demons'" (Matthew 12; Mark 3). But even after His resurrection and ascension into heaven, as the apostles preached the truth of the Gospel, some deranged people ridiculed and rejected it as madness. Hence it is that the one who is debtor to both the wise and the foolish, bearing witness to Christ, heard: "You are insane, Paul; much learning is driving you mad" (Acts 26). Consequently, all who accuse Christ of madness and mania, it is no wonder if, by contemptuously rejecting Him, they furiously exclude Him from the house of their minds.
1 Samuel 22:1 — Commentary on Samuel
(1 Samuel 22:1) Therefore David departed thence and fled to the cave of Adullam. Adullam is interpreted as "their testimony"; and the Lord, fleeing the hearts of the proud, enters as a welcome inhabitant into the spirits of the humble who possess nothing of earthly height or glory. Their very humility is a faithful testimony that they are worthy to receive Christ. Or certainly, it is the testimony of those from whom, in their pride, God flees; they are called humble, whereby their testimony convinces that they could also have pleased God and received Him if they had wished.
1 Samuel 22:2 — Commentary on Samuel
And there were with him about four hundred men. Those who remain firm in faith, acting manfully and strengthened in heart by the doctrine of the Gospel, which is marked by the most beautiful unity of the four books, are called to hope for, seek, and obtain the heavenly kingdoms. For the number one hundred, which, after so many numbers running on the left, first seeks the right hand, as has been often said, reveals the entrance of the higher kingdom once the lower labors are completed. It should be noted that the events that took place in the cave of Adullam, which we have explained to our ability, can be referred to the primitive church and also appropriately applied to the state of the whole Church. For what follows specifically pertains to our Church, that is, the Church of the Gentiles.
1 Samuel 22:3 — Commentary on Samuel
And David departed from there to Mizpah, etc. The law went forth from Zion, and the word of the Lord from Jerusalem (Isa. II), and it reached, growing towards the Church of the Gentiles, established on the highest peak of faith and virtues. Mizpah indeed is translated into a cave. He also went to the dialectical orators, philosophers, and even to the rulers of matters to reconcile them to himself; and to these, Christ commended the faith of God the Father and the piety of the Church to be protected with religious diligence until the fulfillment of the times of the nations.
1 Samuel 22:5 — Commentary on Samuel
The prophet Gad said to David: Do not remain in the stronghold, etc. Prophecy speaks to Christ, which has not omitted to sing of his sacraments, that, with the fullness of the Gentiles entering, his faith should no longer strive to protect itself with the weakest safeguard from the insidious believing Jews of the Church but rather should see fit to save the remnants of the Israelite people according to the election of grace; who, fulfilling the prophecies of the prophets, will come at the appointed time to the long desolate hearts of proud people, but now to be exalted by itself, whose name Hareth fittingly means skepticism. Therefore, it is she to whom her author, as to a virgin betrothed to him but long deferred from the nuptial joys, speaks through the prophet: You will wait for me many days; you will not be a harlot nor be with a man, but I will wait for you (Hosea III). As the same prophet consequently explained what he said: Because the children of Israel will sit many days without a king, without a prince, without a sacrifice, without an altar, without ephod, and without theraphim. And after this, the children of Israel will turn back and seek the Lord their God and David their king, and they will fear the Lord and his goodness in the last days.
1 Samuel 22:6 — Commentary on Samuel
But Saul, while he remained in Gibeah, etc. The people, persecutors from the Jews, when they remained at that time in Gibeah, that is, on the hill of prophecy, not evidently of understanding, but of reading only, and were delighted in the shadowy eloquence of the law and the prophets, which is in Ramah, that is, in the high place of spiritual sense, incomparable to other Scriptures, lifted up from the glory of an earthly kingdom, which in those times of the Antichrist is not doubted to be future, and all his associates in the same persecution surrounded him, watching, standing in perfidy, acting strongly to overthrow all the defenses of faith and charity. Encouraged by these words of this sort, he will stir them up to assault faith and the constancy of the good: Hear, children of Jemini, that is, of my right hand, evidently to be blessed with a better life and joy with me. For by the name of the left hand I mean to mark those who, although they may prefer to be condemned with the Nazarenes rather than to reign and live with Christ, who appeared to us. Indeed, can Jesus, who is not doubted to have come from the root of Jesse, give to all of you in this world the fruits of perfected works and the wine of saving wisdom, which gladdens the heart of man (Psalm 103), and in the future make you all sit upon the seats to judge, as he often promised, the twelve tribes of Israel (Matthew 15), understand, like I do? Who can also teach perfect wisdom with good works, and reward those who act rightly and wisely with blessed reward, because you have all conspired in the faith of his name; nor is there anyone who shows me where his faithful worshippers worthy of punishment are hidden, especially since, even educated by me in the law no less, he has made a greater covenant with Jesus the Nazarene, believing and confessing him to be the Son of God, who, deformed in servile habit, appeared much more vile to me, and taught him to worship God to my injury, who has strived to corrupt his own legal decrees by insidiously spreading his Gospel, which he in no way ceases to do through his ministers to this day. These and countless things of this sort do not escape the notice of the ministers of the Antichrist, to blaspheme against the brave hearts of Christ, to prevent whom from persistently remaining in faith, the host of impious men will soon reveal what they harbor within. For it follows:
1 Samuel 22:9 — Commentary on Samuel
But Doech the Edomite, replying, etc. Doech, as we said above, means agitated or anxious; Edomite, bloodthirsty; Nobe, barking; Ahimelech, my brother's kingdom; Ahitub, my brother is good in interpretation. Therefore, he will respond to the persecuting Jews who are agitated for shedding innocent blood, being an associate of a gathering of the wicked; who, while others openly attack the faith, he usually plots inwardly to seek out and betray more diligently the meetings of the followers of Christ during the time of persecution, which he rightly suggests as the first among Saul's servants; because the more perverse and insensitive one is toward the good, the greater place they hold among the wicked. Without any doubt, the false brothers, who are within, burden the Church more than open enemies who attack it from outside. The time of the last conspiracy against Christ will respond, I say, like it is written about Judas: And night to night shows knowledge (Ps. 18). What is sober, just, and pious, he will wickedly betray, saying he has seen the faith of the Lord Jesus in the doctrine of those who, against the wickedness of the impious, bark like the sharpest and most watchful dog, and following the example of good brothers who have gone before, they also await the possession of the eternal kingdom. But they also supplicate the Father for the kingdom of Christ, and always refresh Him with spiritual bread in their members; and rescuing everyone they can from the hands of the devil, they will rather advise, command, and help them to strive for the peace of their rescuer.
1 Samuel 22:11 — Commentary on Samuel
So the king sent to summon Ahimelech, etc. Calling on the Lord's priests, Saul calls the friendship and reception of David a crime of conspiracy conceived against him. The impious Jews, apprehending those consecrated to Christian piety, will immediately seek revenge for whatever they see done for the faith of truth, thinking it done against them, and rightly so; for to a sinner, religion is an abomination.
1 Samuel 22:12 — Commentary on Samuel
And Abimelech answering the king, said: And who, etc.? The sacred order of commandments, fighting for the kingdom of Christ, will respond to the Jewish people, who consider the faith and love of Christ a crime: And who among all the prophets and saints, whom it is known from their words, prayers, and examples, served your interests greatly, could equate to the apostle and high priest of our confession, Jesus, who is faithful to Him who made Him (Hebrews III), just as Moses was in all His house? For he has been deemed worthy of greater glory than Moses, by how much greater honor the one who built it has than the house; he who joined to himself in the covenant of a bride the church of the Gentiles, begotten from the ancient faith of your fathers. Nor is he proven to have done or taught anything else in the flesh than what you yourselves learned according to the words of the prophets, indeed you have always desired that Christ, when He came, would do. Do we begin today to have this faith in Him and to seek the divine oracles of the word for the state of His Church, and did we not rather receive, venerate, and worship it as passed down and commended to us by the ancient tradition of the patriarchs and prophets?
1 Samuel 22:15 — Commentary on Samuel
For your servant did not know, etc. He responded to what he was accused of by Saul, having helped David, knowing that he was weaving deceit and traps for him, because he knew nothing of this business at that time. But Christian faith also denies knowing if the Lord Jesus ever corrupted legal statutes with any fraudulent traps: which is openly to confess that Jesus Christ is not a deceiver, greedy for the praise of others, but was learned to be the true messenger of the father's will; who is therefore rightly called the Angel of Great Counsel by the prophet (Isa. IX). As is the saying of the apostle: I did not know, brothers, that he was the high priest (Acts XXIII) for the reason that he would say: I knew that he is not the high priest, with the pontificate of him who is already appeared and glorified, who with his chosen sons is priest forever according to the order of Melchizedek.
1 Samuel 22:17 — Commentary on Samuel
And the king said to the emissaries, etc. We always perceive a different state of the wicked and the good. For some, ascending to the highest peak of wickedness, become authors of persecution; whom Saul himself designates by persecuting David. Some openly submit to nefarious authority by supporting the fury of the same persecution in evil; of whom Doeg the Edomite holds the type. Some, as if of a milder nature, abstain from teaching neighbors, or from extorting punishments, although they seem to keep their hands innocent from impiety; to which the servants of Saul, refraining from injuring the priests of the Lord, are properly fitted. Likewise, among the faithful to be tested by the temptations of the wicked, there are some who struggle for the truth even unto blood; who are shown by the example of the priests of Nob with their destroyed ones, who, with equal faith and love, but endowed with lesser courage to endure tribulation, rather take refuge in flight; knowing that indeed the high mountains are a refuge for stags, but the rock is a refuge for hedgehogs and hares (Psalm 104), to which one, the priest who escaped the striking hand of Saul, is figuratively equated. Since we have seen this disparity of merits and manners in the past, we also believe it will occur in the final, although greater persecution to come; namely, that due to the savagery and infanda authority of the impious authors, among the mute who obediently yield to evil, there will not be those who keep themselves immune from hurting the good; nor could the slightest modesty of such people remove the fervor of the most savage tribulation. For it follows:
1 Samuel 22:18 — Commentary on Samuel
And the king said to Doeg the Edomite: Turn you, etc. Which the impious persecutors said to the most wicked ministers, evidently moved from every state of rectitude and further defiled by the innocent blood of the steadfast: Turn to evil, and after the crime of betrayal, also increase the infliction of tortures on the faithful of Christ, compelling them either to die or to deny.
1 Samuel 22:19 — Commentary on Samuel
Now he struck the city of the priests with the edge of the sword, etc. With the doctors of Christ slaughtered by the Antichrist, he also seeks to utterly disgrace and eradicate their fame of doctrine, by which they used to courageously combat impious dogma as if barking against it, and fortifying their own life with deeds. But he does not omit attempting to compel by wicked torments all these strong in work, fruitful in generating and nurturing Christ's children, the little ones in Christ still suckling at the breasts of a pious chaste mother, as well as those carrying His sweet yoke and light burden, innocently hearing His voice, and following Him to the eternal pastures of highest blessedness, either to deny their faith in Him or to endure death for Him.
1 Samuel 22:20 — Commentary on Samuel
One son of Ahimelech escaped, Abiathar, etc. Just as Doeg the Edomite, one who struck down the priests, symbolized the sword of all executioners, so Abiathar, the one who escaped the sword of the striker, represents all the confessors of Christ who could survive that most severe persecution. Therefore, Abiathar is rightly interpreted as "superfluous father," signifying those who, glorious in the paternal title in the Church, survived such a turmoil. He fled to David and announced to him the priests of the Lord who were killed by Saul: just as the pious devotion of those remaining, after the killing was completed, turned to the Lord, ardently commemorating the memory of their slain brethren under his testament through prayer or by offering sacred sacrifices. To this, he himself replies through his own gospel that he had foreseen and predestined long ago that all who wish to live piously in him would suffer persecution for his name's sake; therefore, as a sure debtor of a certain reward, he would bring all souls released by such a death to the joys of eternal life. "I knew," he says, "that while there would never be lacking false brothers in the Church, without a doubt, they would aid external enemies through internal scandals. I knew that while in this whole world there would never be lacking evil ones, by whom the wisdom of the disputing good or the patience of those contending would be exercised and tested, without a doubt, tribulations and temptations would always await the pilgrim Church here. But I am the one who will eternally crown each soul of the elect with a heavenly crown after their struggles on earth."
1 Samuel 22:23 — Commentary on Samuel
Stay with me, do not be afraid, etc. Remain, he said, in my love; do not be afraid of those who kill the body: if they persecuted me, they will also persecute you; but where I am, there will my servant also be; if anyone serves me, my Father will honor him (John XV; Matthew X; John XII). This betrayal and the attack by Doeg the Edomite, and during the times of the Lord and the Apostles in Judas Iscariot and other false brothers, and at the end of the world in the very Antichrist greater than the others, can be understood, in the manner of the fifty-first psalm, which is sung in reference to him, is not inappropriately applied to that enemy, as the title says: To the end, for understanding by David himself, when Doeg the Edomite came and reported to Saul, and said: Behold, David is in the house of Ahimelech; where "for understanding by David himself" is placed at the beginning not for any other reason than to signify that David understood among the hardships he suffered innocently, what wickedness would be plotted against the true David to be born from his seed by the scheming of the wicked. For he did come, boasting in malice, powerful in iniquity, thinking of injustice all day long, and the rest, which he added in the psalm. He who understood these things through the Spirit, burdened by sins and to be burdened by punishments, Judas announced to the Jews, and said: Behold, Jesus is accustomed to frequenting the garden of the Mount of Olives with his disciples. For from the ultimate tribulation how this title should be understood, clearly shows from what has been discussed above. But since we have extended our discourse and dictated a longer third book in the exposition of blessed Samuel, both second and first, we think it fitting to put an end to this labor with the triumph of the martyrs among the priests, and judging it proper to cease from the work for a time to recover strength in silence.
1 Samuel 23:2 — Commentary on Samuel
Shall I go and strike these Philistines? etc. Because David almost always in the Scriptures, when taken mystically, signifies the Lord Christ, but sometimes in his members, sometimes in himself; rightly at this place, where he consulted the Lord whether he should attack and conquer the enemies, it is understood to be referred to the person of his members, that is, his faithful ones, who sometimes, sorrowful over the known destruction of the faithless by those close to them, consulting the oracles of divine Scripture, inquire what should be done about these things. For also above, where it is announced to the same David that Keilah is being attacked by the Philistines, it can not unreasonably signify that any of the faithful often show the dangers of temptations in the world to equally more perfect faithful ones of Christ, perceiving that they themselves are not sufficient to overcome them. Indeed, those more perfect and strong-handed teachers of the Churches, immediately scrutinizing the testimonies of the Scriptures, find that they must have compassion and succor the oppressed, and by breaking the effort of the malign spirits, discover that the crowd suffering from long temptation is to be saved; but to the often fearful weaker ones due to imminent persecution, the reading of divine words, once consulted, promptly reveals that they should not fear those who kill the body (Matt. X), but rise from their sloth by doing the right, going to the oppressed by preaching useful things, and conquering the oppressors by exorcizing. For there are those who, under the threat of persecutions, scarcely dare to openly profess the faith with which they have been imbued; how much less do they presume to undertake the war against the legions of malign spirits by calling others to the faith or by solidifying them in the faith? And what does it signify, typically, when the men of David say to him: Behold, here in Judea we are afraid, how much more if we go to Keilah against the legions of the Philistines? unless it is the fearful response of the weak listeners to the spiritual teachers preparing themselves for the work of the word: Behold, within the domestic walls of the Church we fear to freely defend the confession of the paternal faith, which Judea signifies; how much more, if we go to those who have either never known the way of truth, or have deserted it having known it, instructing them with the word of salvation, shall we not unquestionably expose ourselves to greater dangers by beginning to challenge the powers of the air in battle? But the Lord does not omit to raise their weakness and fear by the frequent words of His Gospel, and to strengthen them with the confidence in prayer. And this is what follows: For I will deliver the Philistines into your hand. In the world you will have tribulation, but be of good cheer, I have overcome the world (John XVI).
1 Samuel 23:5 — Commentary on Samuel
David and his men went to Keilah, etc. The Lord went in His preachers to heal the brokenhearted, and fought against the spirits of falsehood and perfidy, revealing the light of truth and faith, and drove them away from the souls of the redeemed by just separation, in whom they had previously tightly reined in with the bridle of error, as if riding over them, and subjecting them to their own power and domain, used to more effectively and powerfully ravage and subjugate others, and cause them to be anathematized with a great curse. Thus indeed He saved them, who recently avoiding their tentations, earnestly sought His protection. These things were often done from the beginning of the nascent Church, and there is almost no one who doubts that they are done daily through places.
1 Samuel 23:6 — Commentary on Samuel
Moreover, at the time when Abiathar fled, etc. The ephod, as we mentioned above, is a priestly garment, with four most distinguished colors interwoven with gold, and two precious stones on each shoulder, and the sacred names of the twelve patriarchs, which most fittingly corresponds to signify the senses of sublime men. For those fleeing to more and more proclaim the glory of Christ, who escaped the hands of many torturers and persecutors for Him, bear within themselves senses and hearts elevated with the four excellent virtues shining with charity, tempered with precious discretion in adversities and prosperities, and taught and armed by the word and example of the preceding Fathers. And it is well said that the priest, fleeing to David with the ephod, is remembered not to have ascended but descended, according to that which is written: "The greater you are, humble yourself in all things" (Ecclesiasticus 3). But truly, because with the growing devotion of faith, the hatred of the perfidious increases, evidently by the judgment of heaven, so that both the trial examining the whole in faith makes them clearer, and the same also accuses the dissemblers of their levity, it is rightly added:
1 Samuel 23:7 — Commentary on Samuel
And Saul commanded all the people, etc. For as the state of the Church increased, there were not lacking at various times adversaries, who, with the Lord permitting, would test its patience and wisdom by attacking it with the gravest trials, seeking to capture both the Lord Himself in it and His men, that is, all the strong defenders of His Gospel, with impious siege, and to remove them from the midst, yet never reaching the treacherous desires of their wickedness.
1 Samuel 23:9 — Commentary on Samuel
When David learned that Saul was secretly planning evil against him, etc. After bringing the ephod with Abiathar, David consulted the Lord, asking whether Saul would come to destroy Keilah, and whether the citizens would hand him over. Hence it can be inferred by what order he consulted the Lord before, that is, by putting on the priestly vestment and thus seeking the Lord's response through the mouth of the priest, and that this was the custom of those consulting God at that time, especially those who could not approach the Ark of the Lord. For it is written about this: "There I will speak to you, from above the mercy seat, between the two cherubim" (Exodus 25). But when David discovered both the impending enemy and the unfaithful refuge of the host city, he went out with his about six hundred men and wandered uncertainly here and there. For the holy ones, namely the members of the supreme King, seek through men of great virtue and knowledge of the holy scriptures how the state of the Church will be in the last times; and through the Scriptures, they learn that to its overthrow will come the empire of the Jewish people; and the men of Keilah, that is, of a restless mind and willing to live for themselves, not for the Creator, will quickly betray the faith they have initiated. Christ will depart from such, nor will He make His abode among them. The teachers, too, perfect in hope and work, depart. For six signify works, a hundred hope of eternal things, marking the perfection of men. For they abandon the lukewarm so that by speaking to those who do not preserve it, they do not harm further, in the example of the history which, describing the deeds of David, adds:
1 Samuel 23:13 — Commentary on Samuel
David therefore arose, etc. Woe, however, to that soul, woe to the city, which the word of God, leaving behind, wanders here and there, uncertain where, in whose heart to settle and find rest. "Foxes," he says, "have dens, and birds of the air have nests; but the Son of Man has nowhere to lay his head" (Matthew VIII); and this is what he says elsewhere: "Nevertheless, when the Son of Man comes, will he find faith on the earth?" (Luke XVIII). It is certainly to be noted that these things, generally, refer to all times of the Church, to which false brethren are never lacking, but especially to the last times, during which they will abound more, and can be typically referred, whose levity and perfidy even the name of Ceila fits. For it is said of a sling, cast forth, or stirring up, or lifting itself. And indeed why the soul of a false Christian, unstable and certainly wandering, is called cast to a sling, the wise woman explains, who in the type of the Church speaks with a strong and desirable hand saying, "But the soul of your enemies shall be whirled about in the impetus and circle of a sling" (1 Samuel XXV). But why a believer with infidelity, stirring it up, doubtlessly rightly calls it persecution, is proved by that traitor, who, from the number of Christ's disciples, added to the number of persecutors, thus far in the Church does not cease to have heirs of his depravity. Moreover, why it is called lifting itself, those manifest who usurp the knowledge of the faith for themselves specially, and do not fear to separate from the Catholic unity.
1 Samuel 23:14 — Commentary on Samuel
David, however, stayed in the desert, etc. Christ, having dismissed those who receive faith only in word, rather takes up residence in the hearts of those who, in the aridity of the present age, thirst for God, the living fountain, awaiting the moment they may come and appear before the face of the Lord. He gladly remains in those whose high hearts are removed from worldly temptations and blissfully secluded in solitude, finding joy in the deficient germ and flower of virtues. For Ziph means flower or germ.
1 Samuel 23:15 — Commentary on Samuel
Moreover, David was in the wilderness of Ziph in the forest. The Lord saw, whose eyes see all things naked and open (Hebrews IV), that he had gone forth from the inner guard of the assembly of traitors, to seek and persecute the church of his faithful, whose heart and soul are one (Acts IV). He remained in the wilderness, in the Church taken from the Gentiles, which often generates fruitful trees, as hearts pregnant with the seed of varied virtues; about which the Psalmist, singing about building a house of remission and life after captivity, says: Then shall all the trees of the forest rejoice before the Lord, for he comes (Psalm XCVI). Now, these trees of the widely fruitful Church, spiritually fecundated with the flower or seed of good works (for Ziph is said to interpret both), are prominent to the extent that they diligently abandon all the enjoyments of this world.
1 Samuel 23:16 — Commentary on Samuel
And Jonathan, the son of Saul, arose and went to David, etc. And the dove-like and simple spirit of the elect, progressing amid the adversities of persecutions, often called to the grace of faith from the very number of the persecutors, approached Christ with steps of growing virtues, and strengthened the workers, that is, the teachers of his word, always in the divine assistance which comes opportunely (Psalm IX).
1 Samuel 23:17 — Commentary on Samuel
And he said to him: Fear not, etc. Although Jonathan, unaware of the fate and future destiny, as a man, made a false statement about himself under David's reign, yet according to the mystical meanings, he reveals the joys of Christ and the Church. Truly, he bore witness to that inviolable kingdom, to which he himself belongs, by asserting that the enemies are not to be feared, for they can never reach to extinguish the dominion of faith and truth; indeed, that he whose dominion was to be multiplied, and whose peace would have no end, would reign perpetually over the chosen angels and men; and that those who loved him faithfully and with their whole heart would be closest to him in all the heights of this same kingdom. With their enemies prostrate and defeated, and subjected entirely to the feet and dominion of Christ, as Paul says: "He must reign until he has put all his enemies under his feet; the last enemy to be destroyed is death. For he has put all things in subjection under his feet" (I Cor. XV; Psalm CIX); and when he says: "All things are put in subjection under him," undoubtedly except him who subjected all things to him (Psalm VIII), hence it is clear that the powers that have deserted him, empty and void, Christ will render, setting victory trophies against the rivals of our salvation, whom he had long since defeated by his own death, as it is written: "Because the children have shared in flesh and blood, he himself likewise partook of the same things, that through his death he might destroy the one who has the power of death" (Hebrews II), that is, the devil. Text: Thus he struck, and the rest.
1 Samuel 23:18 — Commentary on Samuel
Therefore, each struck a covenant before the Lord, etc. The Lord and the faithful strike a covenant with each other, that they should follow Him, and He should give them eternal life; and this before His divine presence, in whose faith He commands us to live, and to which He encourages us to aspire, assisting us. And the Lord remains in the Church, a dense forest of peoples, all the days until the consummation of the world (Matthew 8). However, each of the faithful, after completing the service of prayer or exhortation, or any other devotion offered to the Lord, returns to their conscience, so that, vacating external action, they may more freely for a time reflect on all that has been or is to be done by them, more freely purge themselves from what has been done badly, and more perfectly ready themselves for what is to be done well; such as these indeed can say with the prophet: Who will give me wings like a dove, and I will fly and be at rest (Psalm 54)? And deservedly too, with Jonathan, they can be called a gift of doves, indeed and with the apostle Peter they can be called sons of doves.
1 Samuel 23:19 — Commentary on Samuel
But the Ziphites went up to Saul at Gibeah, etc. Often false brothers, abandoning the bud and flower of their virtues, ascend to the arrogant enemies of faith to help them against the Church and, detesting the simplicity of the faithful, in a way say to the persecutors: "Does not Christ dwell among us through faith in the most secure hearts of the Gentiles?" Nor is it in vain that it is said in the hill of Hachilah, that is, receiving it. For where should we think the spirit of Christ more gracefully stays than in the height of a mind firmly receiving its faith? Which is to the right of the desert, because for the sake of the right side, that is, the joys of eternal life, it abandons the pomp of the world. For he who declines worldly enticements with a view to temporal and earthly reward, is said not to have turned to the right of the desert, but rather to the left, where our desirable king does not dwell, but the detestable enemy is accustomed to inhabit. And all these things the Ziphites say to Saul, when some falsely faithful men betray the mysteries of faith or its worshippers to open persecutors, and with a perverse mind, though they differ in the recognition of faith, they concord in hatred of the same faith; and to the extent they internally know the secrets of Christ, as David's hiding places, they more wickedly help those who attempt to attack the Church from without.
1 Samuel 23:21 — Commentary on Samuel
And Saul said: Blessed be you of the Lord, etc. They promise the blessing of the Lord to themselves and their Jewish supporters when, having a zeal for God, but not according to knowledge, they either pursue the name of Jesus Christ, the Son of God, with hatred, or with arms. And as the Lord says elsewhere about them and their accomplices: "The time is coming that anyone who kills you will think he is offering a service to God" (John 16). But woe to their blessings, who, plotting against the Church, or at least against any of the Church's members, to scandalize anyone of the little ones of Christ, are proven to harm in the place of persecutors. Woe to those who, reaching to that flower rising from the root of Jesse only in name, seek with all their mind the withering and quickly perishing comforts of the present life; forgetting the blessing of Him, which is to be seen and hoped for by all, of which it is written: "The Lord hath been mindful of us and will bless us. He will bless the house of Israel, he will bless the house of Aaron" (Psalm 113). But blessing both, he blessed all who fear the Lord. You ask: Whom both? It is answered, the small with the great, that is, the house of Israel with the house of Aaron; those indeed who from that very nation have believed in the Savior Jesus, because not all those pleased God; but if indeed not all of them believed, has their unbelief made the faith of God without effect? By no means. For not all who are of Israel are Israelites; nor are all children of Abraham's seed; as it is written, "The remnant shall be saved" (Isaiah 10). By that oracle of Isaiah, some of the Jews are foretold to attain this heavenly blessing, so that the greater part of them is blinded; whose type and figure Saul, rejected by God, bore, and in whose place the gentiles were appointed; for other sheep joined which were not of this fold, so that there might be one flock and one shepherd (John 10); the faith of all nations joined, and the number increased not only of wise shepherds but also of obedient peoples; to whom many blessings of God have been promised, as it is said: "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ" (Ephesians 1); but God has blessed us, not with one blessing, but with all. Not that we all attain everything, but while each of us possesses one or several from all, we all possess through each one. And not in earthly blessings, imitating the Jews, of whom Isaiah said: "If you are willing and obedient, you shall eat the good of the land" (Isaiah 1), but in spiritual ones. For there are indeed earthly blessings, to have children; to overflow with wealth, to rejoice in honor and health; which earthly blessing extends even to irrational animals, it is said of them: "And God blessed them, saying, Be fruitful, and multiply, and fill the earth" (Genesis 1). But the spiritual blessings are in heavenly places, for the earth does not hold a spiritual blessing. For even those blessings which in Leviticus are promised to those observing God's precepts, for instance, to lend to foreign nations, to have barns full of grain, to be blessed in cities, to be blessed in fields, and the like, we do not see fulfilled in the prophets, who wandered about in sheepskins and goatskins, being destitute, afflicted, tormented; of whom the world was not worthy, wandering in deserts, and in mountains, and in dens and caves of the earth. Therefore, all things are to be understood spiritually; and spiritual things are to be awaited not in earthly places, but heavenly.
1 Samuel 23:23 — Commentary on Samuel
But if he also hides himself in the ground, etc. The ground is the fruitful mind of the chosen ones through works of faith; which, when visited and drenched by God and multiplied, the most proud investigator boasts of searching it, because not only in the openness of work or confession but also in the very secret of faith and intimate love, he may be able to take Christ from His worshippers. But if, he says, he shall even hide himself in the ground, I will search him out among the thousands of Judah. As if he openly says: But if the people of Christians shall, by our reducing them to such a few or to such poverty, come to the point where, having taken away the confidence of preaching, the solemnities of celebrating, publicly gathering meetings, and at least professing they are Christians, they scarcely dare worship Christ as if hidden in the very recesses of their hearts, there and from thence little by little, with the abundant company of persecutors as well as explorers, I will strive to exterminate Him. For I have innumerable Judahites, that is, bands of divine praise or confession, by which I may easily quench the rash undertakings of all those who think otherwise. This can also be taken simply, because sometimes Christians have been dragged out from crypts and hiding places to be led to death for Christ.
1 Samuel 23:24 — Commentary on Samuel
But they rising up went to Ziph before Saul. Rightly the Ziphites who lay in wait for David are said to have gone to Ziph before Saul, because indeed the schismatics or heretics, the closer they are to Jews or pagans, having been admitted inside, the more wickedly and as if earlier they deprive the Church of its fruit. Which too in the times of the Antichrist, with the Jews raising greater persecutions than others, it will mainly happen in the Church, and daily it continues happening, would that we did not know. Finally, Judas, where he was received more inwardly, where he became the leader and known to the Lord, together with Him was taking sweet food, there he more mightily raised his heel against Him.
1 Samuel 23:25 — Commentary on Samuel
When Saul heard this, he pursued David, etc. These things specifically regard the Jewish persecutor, who, upon hearing of the faith and devotion of believers, persecutes them on earth, while they with the whole intention of their minds look towards the heavens, himself believing that Christ will come in the flesh, which they have already learned has come. For this is Saul proceeding on one side of the mountain, and David and his men staying on the other side; these ones empty of Christ, hastening with perverted hope towards Christ yet to be incarnate; those ones having already received, by the grace of Christ the author, the sacraments of the Christian faith in which they would be saved. For he is the mountain of the house of the Lord prepared on the summit of the mountains, upon which a city set cannot be hidden (Isa. II). Nor is it surprising if they despair of being able to escape carnally from their enemies, to whom it was not said, "Do not fear, for you will not be killed by your enemies" (Matt. X); but, he says, "Do not fear those who kill the body, but cannot kill the soul" (Matt. X). Yet sometimes those in despair are delivered from enemies even at present, like the three boys from the furnace, Daniel from the lions' den, like Paul and Silas, and the very prince of the apostles himself (Acts V): but also elsewhere, all the apostles from prison together; as indeed many later martyrs of great praise and glory in Christ and the Church. Hence it is rightly added:
1 Samuel 23:26 — Commentary on Samuel
And so Saul and his men surrounded David like a crown, etc. For, with the Lord Savior protecting His faithful, very often those who, out of fear of God, did not want to act, were compelled by the consideration of human peace or some other advantage to cease from tearing them apart. Therefore, the faith of Christ, upon which His Church is built, rightly prevails against the gates of hell (Matthew XVI); it is called the dividing rock because it wonderfully defends His often despairing followers in the present and separates those who hope for future reward from the perpetual turmoil of men. Whether these things happened in modern times or are believed to happen in the future under the Antichrist, let the reader see and consider, not without tears, something worthy of tears, how much the state of the Church deteriorates daily to worse things, or to say it more mildly, to weaker deeds. The city of Nobe, due to receiving David with all his men, suffered martyrdom, which is to render good fruit through patience. Ceila, saved by David along with its citizens from the enemy, lost its savior because it did not fear to betray him at the imminent moment of persecution; and this is to receive the seed of the word with joy but immediately stumble when tribulation arises because of the word (Matthew XIII; Luke VIII). The Ziphites, upon discovering that David was staying nearby, not only did not invite him to themselves, but also volunteered to betray him, not to avoid danger, but to gain the friendship of Saul, plotting to track his ways and overthrow his steps; and these are those who, according to the recalled parable of the Lord, hear the word, but the worry of this age and the deceitfulness of riches choke the word, and it becomes unfruitful. I do not follow this reasoning as if I did not believe that even today there exist and will always exist many perfected in faith and truth; but because I see that, for the most part, the times are now approaching that were predicted long ago, in which, with iniquity abounding, the love of many will grow cold (Matthew XXIV). The title of the fifty-third Psalm, remembering the reading and betrayal by the Ziphites, is as follows: For the end, in songs, understanding of David, when the Ziphites came and said to Saul: "Is not David hidden among us?" Which, to explain briefly, denotes that the psalm is spoken in the end, in the person of Christ. For Christ is the end of the law for righteousness to everyone who believes (Romans X). In songs, in great distress, yet the Psalmist declares the same song with rejoicing according to the one who said: "But we also glory in tribulation" (Romans V). For it seems to me that the psalms inscribed in songs always declare the joy of the singer amidst adversities. The understanding of David shows that David, obsessed with anguish, but also unexpectedly delivered, understood that the body of the true David, of which he himself was a member, would suffer from the wicked, how great the grace of his Redeemer was, to be often delivered at present, and always crowned in the future. But what is said at the beginning of the same psalm: "O God, save me by your name, and in your strength, deliver me," is what David seeks in this reading, refuge in the rock. And for this reason, it is called the dividing rock because of the beginning of deliverance. For the fathers drank from the spiritual rock that followed them. And the rock was Christ.
1 Samuel 24:1 — Commentary on Samuel
And when Saul had returned, etc. Saul, having stopped pursuing the Philistines, is suddenly recalled with a sinister mind to hunt down and kill David; he turns his weapons from the just conflict against the enemies to the unjust one in which he strikes a fellow citizen. Thus indeed, unbelieving Jews, while being equipped with the word of Holy Scripture, often dispute various errors of the nations against idols, miserably turn the missiles of unbelieving words against Christ and the Christian religion. And when they know that publicans and sinners have been cleansed through the washing of the saving water and admitted unto themselves, now separated from the enticements of the world, which is typified by David staying in the desert of Engaddi, they immediately set traps against the innocent in vain, seeking to swallow him alive, as hell does, as one whole, descending into the pit. Hence it is aptly added:
1 Samuel 24:2 — Commentary on Samuel
Saul, however, taking three thousand chosen men, etc. Just as in a good sense the number three is usually placed for a certain mysterious grace, clearly designating those who are either glorious by the confession of the Holy Trinity, or devoted by faith, hope, and charity, or perfect in thought, speech, and action, or something of the sort; so also, when it is placed in an evil army, it not undeservedly denotes those who are found to do everything contrary. Therefore, in this place, the three thousand armed men with whom Saul sets out to persecute David and his men are to be mystically understood as those who, with a threefold battle array against the Lord and against His Christ, meditating vain things (Psalm II), that is, going in the counsel of the ungodly, standing in the way of sinners, and sitting in the seat of pestilence, have done everything contrary to the Blessed Man; those namely whose will is in the law of the Lord, and who will meditate in His law day and night. Saul also proceeds to search for David even upon the most abrupt rocks, which are accessible only to the ibexes, as he sets the snares of deception and treachery to the kingdom of the Jews against the Lord; even in his highest sayings, which remain scarcely comprehensible to perfect listeners alone. For the ibexes, which are small quadrupeds and know how to stay and give birth only on rocks, and if at any time they fall from the high peaks of rocks, they catch themselves unharmed with their horns, symbolize the humble listeners of the word of God, who, the more they perceive themselves to be of lesser merit, wisdom, and virtue, the more they seek strong refuges of the Holy Scriptures, in which they ought to dwell mentally and place the fruits of good works, as ibexes seek refuge among the rocks, and whatever temporal ruin befalls them, sustaining themselves on the testaments of heavenly words, they are saved as if by the reception of their horns. The Lord remembers this animal, and has marked how it is not contemptible in its figure, speaking mystically to the blessed Job: "Do you know the time when the ibexes give birth among the rocks?" (Job XXXIX).
1 Samuel 24:3 — Commentary on Samuel
And he also came to the sheepfolds, etc. In persecuting the great shepherd of the sheep, our Lord Jesus Christ, he also dragged the wicked investigation to the gatherings of his faithful disciples, who offered themselves as sheep to the raging wolves, to see if they could find any reason within them to criticize their master. Hence the saying: "Behold, your disciples do what is not lawful on the Sabbaths," and others (Mark II).
1 Samuel 24:4 — Commentary on Samuel
And David's servants said to him: Behold the day, etc. Christ's carnal disciples, still of a servile spirit, said to him when they saw the power of the crucified and the madness of those who crucified: Behold, the time is at hand, of which God the Father spoke to you through the mouth of his holy prophets from of old, that he would make all your enemies a footstool for your feet (Psalm 109). But they said this with their whole heart, although not in words, whomever of them desired the death of those who, releasing a thief, condemned the Savior to death, because it was proven by him who cut off the ear of the servant of the high priest, unwilling for the Lord to drink the cup which the Father gave. It was proven in those who sought fire from heaven to descend upon the impious, not knowing of what spirit they were, for the Son of Man did not come to destroy souls, but to save. But with the appropriate moderation of his piety, he did not completely kill the wicked, but withdrew from them, in no small part, the habit of the kingdom, so that even thus confounded, they might come to the recognition of their madness and correction.
1 Samuel 24:5 — Commentary on Samuel
After these things, David's heart struck him, etc. The Lord groaned for the human race, from which he took flesh, with the affection of compassion, because by its merits he was compelled to take away some part of its royal ornament, preferring that it might have the kingdom here and always in the future age, preserved by divine law. Finally, seeing the sinful city, he wept over it saying: For if you also had known, and the rest (Luke 19). He lamented with human pious compassion the detestable loss of the kingdom, which he decreed by divine justice would come to pass.
1 Samuel 24:6 — Commentary on Samuel
And he said to his men, "May the Lord be merciful to me," etc. David is shown to have refrained from killing Saul, despite Saul's most hostile pursuit of him, for two main reasons: first, he remembered him as his lord and as having been anointed with royal chrism. Here, primarily, he venerates the kingdom and the anointing with due honor, which indeed he always knew symbolized the ever inviolable kingdom of the Lord and the spiritual anointing. Furthermore, he also teaches us through moral disciplines that we should not dare to wound our leaders, especially those distinguished by sacred orders, with the sword of harsh words, nor presume to criticize by tearing away even the fringe of their final and unnecessary actions. Yet if we accidentally do such a thing incautiously, we should immediately strike the heart with sorrow and strive to correct the rash deed by repenting. However, according to the established order of explanation, in which we have said that Saul signifies the Jewish people or kingdom and David signifies Christ, we can understand that Christ called the same people or kingdom his lord, because he deigned to take on the form of a servant from it; and he called Christ the Anointed of the Lord, because he had bestowed the anointing of spiritual grace on that people before all other nations. Therefore, he did not wish to strike them down with his hand to utterly destroy the wicked, but, as with the royal robe cut off, he divided them from the earth and overthrew them in their own life. And as another psalm says, "Do not kill them, lest my people forget; scatter them by your power, and bring them down, O Lord our shield." (Psalm 59).
1 Samuel 24:7 — Commentary on Samuel
And David restrained his men with his words, etc. And the Lord restrained the severity of his disciples, who wished the impious to perish, by saying: Do not judge, and you will not be judged (Matthew VII). Do not condemn, and you will not be condemned (Luke VI). And elsewhere: For God did not send his Son into the world to judge the world, but that the world might be saved through him (John III), and so on of this kind, and he did not permit them to take immediate vengeance on the wrongdoers, but rather to love the correction of those who amend their ways.
1 Samuel 24:8 — Commentary on Samuel
And bowing himself, David prostrated on the ground and worshiped. The Savior, with his compassionate heart, bowed down to help and aid earthly and weak hearts, showing through the ministers of His word, He Himself first presented examples of worship and reconciliation with God to those who had already offended Him long ago. He said to the people of the Jews through the heralds of the Gospel: "Why do you listen to the words of human wisdom, of the Scribes and Pharisees speaking: Jesus seeks harm against you; if we let Him go on like this, everyone will believe in Him, and the Romans will come and take away both our place and our nation" (John 11). Behold, at the time of My passion with so many miracles appearing, whoever could truly see, saw in you that the Lord had delivered you into My power, since at a single gentle word of My response when I said, "I am He," such a large armed band fell trembling, and when I was crucified, an unusual darkness covered the whole sky at midday; when I gave up My spirit, the whole earth was moved, rocks were split, tombs were opened, and countless bodies of the dead were raised. Finally, at the appearance of an angel testifying to My resurrection, an immense earthquake occurred, and your guards were stunned and became like the dead. And indeed I thought that if you did not repent, I would destroy you; but patient regard of My compassion spared you, favoring that through penance you might deserve pardon and salvation. For I said: I will not strike completely, nor will I remove from the midst the people, although sinful and hostile to Me, from which I received the form of a servant, in which I would win back the whole world; which in the fathers long ago divine generosity imbued with the blessing of singular grace.
1 Samuel 24:11 — Commentary on Samuel
Rather, my father, see, etc. Rather, says the Lord, my people, since I was called and was the Son of Man to confirm the promises of the fathers, it did not displease me to be incarnate. See and recognize the boundary of your royal state in my power; for when I cut off the summit of your earthly kingdom, calling many from its defense, which is carried out through arms, strife, and wars, to the simplicity of my faith and religion, giving many into the hands of enemies for the guilt of perfidy, I did not wish to extend the hand of open vengeance against you. Consider and see that there is nothing evil or wicked in my work, and recognize that I am he of whom the prophet testifies: "He committed no sin, nor was deceit found in his mouth" (Isa. LIII). Who among you convicts me of sin (John VIII), you who conspire to erase the memory of my name from the land of the living?
1 Samuel 24:14 — Commentary on Samuel
Whom do you persecute, king of Israel? Whom do you persecute? etc. Israel means a man seeing God. Whom then do you persecute, O people, who were chosen before all other nations to see the glory of divine brightness? Whom do you persecute? Is it that great and most vigilant shepherd of holy sheep, whom you did not hesitate to betray to death and continue to hate even after his death? He who was lowly in human appearance but swift in the leap of resurrection, having escaped your hands when you attempted to seize him, you foolishly think that you can again grasp him thundering from heaven? Indeed, I do not seek my glory; there is one who seeks and judges. Let it seem absurd to no one that a dead dog or a flea bears the Lord's figure, since in another place due to the frailty of the flesh, which he received from a virgin's flesh without male seed, he says of himself: "But I am a worm, and not a man" (Psalm XXII). And due to the glory of the resurrection, which he quickly and swiftly completed from death to life as if by a leap: "And I am shaken out as a locust" (Psalm CVIII).
1 Samuel 24:16 — Commentary on Samuel
And Saul lifted up his voice, and wept, etc. And as the Lord taught through the apostles, the people of the Jews, among those who were predestined to eternal life, lifted up their voice in the confession of faith, which they had long sunk low by denying, and washed away the stains of ancient guilt with worthy tears of repentance, confessing both the justice and goodness of the Lord; and also recalling the errors of their own wickedness, that they indeed had fiercely handed over the author of all goodness to death: but He, given to death unjustly, being omnipotent, preferred to save than to destroy those who killed Him.
1 Samuel 24:20 — Commentary on Samuel
And now because I know for certain that you will reign, etc. This is the voice of the penitent people of the Jews, seeking the path of salvation from Christ whom they acknowledged. And now because I know for certain that you are He of whom it is said, "His government will be multiplied, and there will be no end of peace" (Isa. IX), having in your dominion that kingdom in which the pure in heart will see God without any end to their blessedness, confirm, I pray, the faith which you have granted by the largess of your sacraments, and augment that same faith in me with your heavenly gifts, so that, having received the pledge of the Spirit, I may have confidence that the offspring of my works, born from my heart, will be saved from eternal destruction after the dissolution of the body. Nor take away my name from the house of the heavenly habitation, which you have deigned to give to my fathers, who awaited you faithfully and lovingly through the law to come. But as for some of the Jews who poured forth these and similar words of confession, the Lord justly granted their petition, and imbued with the sacraments of the Gospel, He made them faithful from among the catechumens and the competent.
1 Samuel 24:22 — Commentary on Samuel
So Saul went to his house, etc. The people of the Jews who were able to repent from their faithlessness through the teaching of the apostles went to work on the care of their inner salvation. On the other hand, the Lord himself and his preachers, knowing that many from the same people would wage wars against the faith, having left the lowly and earthly things, soon ascended to safer and higher places, that is, those who would rightly believe and firmly persevere, by illuminating the hearts of the Samaritans and nearby nations. This reading's memory, and its spiritual reference to Christ, is taught by the title of the fifty-sixth Psalm, which is inscribed thus: To the end, do not destroy David, in the inscription of the title, when he fled from the face of Saul into the cave. Although it seems to be written about David in two words; it opens up in two others, because it truly signifies Christ entirely. That which says "Do not destroy David" seems to prohibit from destroying him, who had been prepared by the Lord's promise for the kingdom, from the insidious enemy. And what it adds in the closure: When he fled from the face of Saul into the cave, it smiles upon the particular moment of time in which he was thought to be able to be destroyed. Nevertheless, what is placed in the beginning, to the end, forewarns that everything should be referred to him, who remains the perfection of all good things for us, because when we came to him, there is no longer any need to seek anything beyond. And what follows, in the inscription of the title, expresses the very title of the Lord's passion, which Pilate wrote in Hebrew, Greek, and Latin; and which itself, in figure of an unshakeable kingdom, could not be destroyed by any reasoning or by him who wrote it. Therefore, the sense of this entire title is the same, commanding the Jews not to suspect that they can take away the glory of Christ, even when he is killed and buried: To the end, do not destroy David, in the inscription of the title, when he fled from the face of Saul into the cave, understand the psalm as sung to him who is the end of the law for righteousness to everyone who believes; so that you may seek not to destroy Christ by taking away or diminishing his kingdom, which is marked by the true inscription of the title, even when you see him enter the closed tomb through his death due to the impious harassing him; and indeed, the tomb's closed doors were fled from the face of those pursuing him, so that they would have no power to pursue or even see him any longer. Moreover, that very psalm, according to the tenor of this same reading, openly and appropriately celebrates the Lord's passion, burial, and resurrection, and also the faith of the Gentiles, which is mystically contained within the end of the present reading, where among other things about the triumphal passion: He gave, he says, those trampling me to reproach. (Psalm LVI). Of the burial and resurrection: He delivered my soul from the midst of the lions' whelps, I slept troubled. This trouble is better understood in his members who had not yet fully believed in his resurrection while he slept in the tomb. Likewise, of the resurrection: I will arise early. But concerning the Gentiles, inspired and cooperating to faith: I will confess to you among the peoples, O Lord, I will sing a psalm to you among the nations. And the damnation of the Jewish nation, which is marked by the cutting of Saul's cloak in this reading, the aforementioned psalm describes this way: They dug a pit before my face, and they themselves fell into it.
1 Samuel 25:1 — Commentary on Samuel
(I Reg. XXV.) Samuel died, etc. The shadow predicting truth to come waned with the dawning Gospel, nor could the people be removed from the rites of the customary ceremonies without sorrow, which they did not doubt had been established by the institution of the divine law. Hence James, speaking to the apostle Paul, said: "You see, brother, how many thousands of Jews have believed, and they are all zealous for the law" (Acts 21). Yet, as the custom of Judaizing gradually ceased in the Church, just as the prophet's lifeless members were removed from human view, they were laid in their house in Ramah, that is, in a high place; because while the sacraments of the law had ceased to be celebrated outwardly, all began to be sought, understood, and tested inwardly in Christ and the Church. Indeed, the prophet's house is the church of the believers, and this is situated in that high place, of which it is written: "And the Most High has established her" (Psalm 86). And elsewhere: "For he is exalted" (Isaiah 2).
1 Samuel 25:2 — Commentary on Samuel
And he had three thousand sheep, etc. To the scribes and Pharisees were committed innocent and penitent souls for teaching: these perfected by faith, hope, and charity; those still following the rudiments of first faith which begins from fear.
1 Samuel 25:3 — Commentary on Samuel
The name of that man was Nabal, etc. Nabal means foolish, Abigail is called the father's joy: and the foolish man was a legal expert who, having the key of knowledge, neither entered himself, nor allowed those who wished to enter. The father's joy, however, is rightly called the synagogue among those to whom it is said: But rejoice that your names are written in heaven (Luke X). For she was most prudent in such matters, understanding the word of faith; and beautiful in doing what she could understand. Meanwhile, her masters were hardened in unbelief, wicked in living badly, and malicious in plotting against the Lord.
1 Samuel 25:4 — Commentary on Samuel
When therefore David heard in the desert that Nabal was shearing his sheep, etc. When the Lord, conversing in the world in man, heard that the learned in the law were preparing their hearers either to cleanse themselves from sins or to offer their own for the Lord, as if with the fitting scissors of practice, He sent His most valiant disciples, namely the heralds of the heavenly denarius to be attained, whose youth had been renewed like the eagle in baptism, and said to them: Ascend into the recognition of circumcision, open in the progresses of virtues and doctrine, show that you truly know and have ascended the height of spiritual chastity: and by doing this you will come to the very teachers of the law, and also evangelists announcing salvation from my name, which I am called and am the Savior, to those future heavenly in peace, saying: Let there be peace to all who by believing in the name of God the Father wish to be brothers of Christ, let there also be peace to you converted in pious society to the same faith; nay, and to all whom you have taught, and to all that you do, peace. That is, the peace which made both one and broke down the middle wall of partition, the enmities in His flesh (Ephesians II).
1 Samuel 25:7 — Commentary on Samuel
I heard that your shepherds are shearing, etc. And the Lord spoke these things through his apostles to the chiefs of the Jews, "I heard that your disciples are teaching the people, who used the same pastures of sacred Scripture as we did. We were never troublesome to them, but behaved quietly toward everyone, and moreover preached the gentle yoke of humility and the light burden: nor did anything ever perish from their teaching or deeds: they were with us at all times in the recognition of circumcision, that is, where they, like us, acknowledged spiritual circumcision in the highest words of divine eloquence. It must be understood here that something could have perished from the substance of those who had been in Carmel without David; that is, the superfluous reading in many ways, not profitable for the salvation of the soul, of those who, reading the Scriptures, did not know how to understand Christ in the Scriptures. Ask, he says, some of the innocent and knowingly humble among your people of whom the kingdom of heaven is; and they will tell you that the grace of the Gospel is not contrary to the letter of the law, but in both Testaments the just live by faith.
1 Samuel 25:8 — Commentary on Samuel
Now therefore let the young men find favor in your eyes, etc. Because, they say, you teach the people, which is to intellectually shear the flock, ensure that even the disciples of Christ preaching may find in you the grace of faith and good action. For indeed we come to preach uniquely good things in the light of grace, so remarkably good, that the previously unheard kingdom of heaven is proclaimed to mortals; and to this, the whole race of men is called, from which the Gospel also received its name in Greek due to this foremost goodness. Whatever virtuous obedience your strength finds, willingly bestow it upon those teachers rejoicing in serving your salvation, and upon the offspring from your lineage, to the truly strong and desirable hand of Jesus Christ.
1 Samuel 25:10 — Commentary on Samuel
Answering, however, Nabal spoke to David's young men, etc. The foolish leaders of the Jews, responding to the disciples of Christ preaching to them, said: We are disciples of Moses, but this man we do not know where he comes from (John IX). And the disciples of Jesus grew in the presumption of teaching, so that they could not be surpassed by anyone, who fled by despising the experts in the law, much their superiors in knowledge. Therefore, we will take up the words of the Holy Scripture, entrusted to us specifically for teaching, which can be read and understood simply; that is, to drink water: partly to be handled more carefully, so that they may be understood in this way, which is to break and eat bread by chewing. We will also take the deeds of the preceding fathers, which we have prepared for teaching to aid the life and virtue of our listeners, and we will give them to teachers, entirely separated from our religion and faith, who pervertedly transfer the holy words to the sense of their doctrine.
1 Samuel 25:13 — Commentary on Samuel
Then David said to his men, Let each one gird on his sword, etc. The sword of the Spirit, which is the word of God, can indeed be understood; with which the Mediator between God and men, the man Christ Jesus (Ephes. VI), was girded to vanquish the unbelievers, whenever he revealed the word of the Father to the world through his Gospel. And his disciples were girded when they preached the same. But because it is read in the following: David, being prohibited from striking the wicked, thanks to Abigail's intercession. The Church never prays, however, that Christ might not inflict the saving wound of his word upon the unbelievers. It is better understood in this place that the sword signifies the vengeance of destruction, which threatened the Jews after the Lord's passion; with which sword, indeed, the Lord himself, and his ministers of the same word, were girded, not by inflicting punishment on sinners, but by predicting this punishment as future to the sinners, unless they repented. Due to the fear of this sword, the Church, interceding with the Lord, suspended its blow for more than LX years.
1 Samuel 25:14 — Commentary on Samuel
But one of the young men told Abigail, Nabal's wife, etc. When the chiefs of the Jews scorned the word of faith, the unity of Christ's disciples announced to the synagogue subject to them, saying: Behold, Jesus Christ sent apostles, namely messengers of truth, instructed in the divine Scriptures, to command eternal blessing to our elders, and they rejected them. These men, that is, Christ's apostles, were good apostles, were good enough for us by preaching the heavenly kingdom; and not troublesome, by imposing the burdens of the law on our necks anymore. Nor did anything ever perish of what we established during all the time we lived in their faith, living in deserts from the allurements of the world, and in a quasi-solitary life. At all times, I say, whether observing the rites of the law still, or celebrating the mysteries of the revealed and proclaimed grace, whoever joined themselves to the faith of Christ were saved from all destruction. They were helpful to us in teaching, both in investigating the obscure parts of the Scriptures, and in plainly bringing forth the clear ones, all the days in which we instructed our listeners according to their truly evangelical understanding.
1 Samuel 25:17 — Commentary on Samuel
Wherefore consider and reflect upon what you do, because, etc. I have explained, he says, what benefit and grace the faith of Christ has, and how great a hardness our leaders have shown in resisting it. Wherefore consider and reflect upon, by what order you have declined and avoided the malice of the proud, who did not want the blessing, and it will be prolonged from them, that you might not only escape His wrath but also be deemed worthy to receive the blessing of inheritance; because the malice of vindication against the leaders of your people, and against your own people, has been fulfilled; who, having formerly killed and stoned the prophets, to complete the malice of their sin, did not fear to lay hands on the Lord, the uniquely powerful one among the prophets, and they are the sons of the devil, choosing Barrabas the robber for themselves instead of Christ the Savior; so hardened in their minds, that they are unable to grasp the words of any of the spiritual teachers.
1 Samuel 25:18 — Commentary on Samuel
Abigail then hurried and took two hundred loaves, etc. Motivated by the preaching of the apostles, the Synagogue hastened to be reconciled to Christ, whom she recognized had been offended by her leaders, and brought her listeners, who had already been instructed in the letter of the law; and she placed them upon the humble and simple dispensers of the word of the gospel, by whose ministry or intercession they were brought to Christ: upon those, namely, who could say, We have become like a beast before you on earth, and we are always with you (Psalm LXXII); and: We are fools for Christ's sake (I Cor. IV). For the two hundred loaves are those who, through the fellowship of the same faith and action, are so mutually connected by a bond, so strengthened by the fire of supreme devotion, that they can in no way be separated from each other. The two skins of wine, who, intoxicated with the virtue of twin love, desire to mortify the flesh, but be quickened by the Spirit, and be inwardly renewed day by day, to receive and contain the must of spiritual grace. The five roasted rams, whatever in their senses is proud, and found to be like ill-horned against weaker neighbors, they are accustomed to cook entirely with the flame of devout mortification devoted to God. The five measures of parched corn, who know how to subjugate the aforementioned senses of the body to the spirit, and to tame the necessary humility as a mill; which in fact the humiliation or contrition of the flesh, because it must be done moderately, neither less nor more than just, this parched corn is well described by the measure of five, which among the Hebrews is a definite measure, one and a half modium. The hundred clusters of raisins signify those who rejoice in virginal continence, and moreover are bound to each other with the bonds of indivisible charity, and even in the flesh relish the most perfect beauty of angelic chastity. For the dried grape, cut off from the vine that bore it full of its own wine, is usually kept uncrushed for the gift of greater grace; and the virgin flesh, separated from the common fellowship of the Church by the iron of stricter continence, embraces within itself the sweetness of mature chastity, beloved by the Lord for the grace of the whole Church. Indeed, one hundred, because it signifies the mystery of heavenly and angelic perfection, is widely known to all. The two hundred cakes of figs are souls who impart the sweetness of their spiritual and perfect fellowship to their neighbors by teaching, so that by doubled virtue they may also merit a double palm. All these things were sent as a feast to David through Abigail, with men imbued with various virtues through the teaching of the law, whom the Synagogue sent to be baptized and instructed in the sacraments of the Gospel to Christ.
1 Samuel 25:19 — Commentary on Samuel
And he said to his servants: Go before me, etc. Many from Judea had gone before, coming to the faith individually, and the Synagogue followed after them. For it was first said: But the Lord added to the number those who were being saved daily (Acts II); and afterward, indeed, the Church throughout all Judea and Galilee, and Samaria, had peace, and was being built up, walking in the fear of the Lord, and was filled with the comfort of the Holy Spirit. However, lest it provoke its foolish leaders to worse, the believing Synagogue refrained from indicating the mystery of its faith.
1 Samuel 25:20 — Commentary on Samuel
Therefore, when he had ascended the donkey, etc. When the Synagogue confessed to all that it had served a foolish sense until then, and descended to the beginnings of the Christian faith, which starting from the infirmity of the Lord's incarnation, usually leads to the heights of recognizing divinity, Christ and his disciples descended to meet it, so that by preaching they might assist its efforts and, from the mysteries of his humanity with which it was imbued, they might elevate it to the highest summits of Divinity.
1 Samuel 25:21-22 — Homilies on the Gospels 2
If it should perhaps happen that we swear carelessly to something which, if carried out, would have most unfortunate consequences, we should know that we should willingly change it [in accord with] more salutary counsel. There is an urgent necessity for us to break our oath, rather than turn to another more serious crime in order to avoid breaking our oath. David swore by the Lord to kill Nabal, a stupid and wicked man, and to destroy all his possessions; but at the first entreaty of the prudent woman Abigail, he quickly took back his threats, put back his sword into its scabbard, and did not feel that he had contracted any guilt by thus breaking his oath in this way.
1 Samuel 25:21 — Commentary on Samuel
And David said: Truly, in vain have I kept, etc. The Lord said, detesting the long foolishness of the proud Jews: Truly in vain for so long a time have I offered the gifts of my grace to those out of their minds compared to other nations, and in return they gave the evil of faithlessness, persecution, and the cross, for the good of the grace I gave. Therefore, I will take the wicked from the land, so that until the morning of the universal judgment, no one from the perverse lineage may be left immune. This was said not so that all faithless Jews before the day of judgment might be shown to be dying, but so that they may be taught to be deserving of death and damnation in all respects. This is similar to when Korah stirred sedition in the desert, the Lord spoke to Moses and Aaron, Separate yourselves from the congregation of this people, so that I may destroy them suddenly (Num. XVI); and yet by their interceding and saying, Almighty God of the spirits of all flesh, will Your wrath rage against everyone because of one sinner? wrath was suspended, and the grace of mercy was bestowed. And on the following day, when the whole multitude murmured against them, he said, Separate yourselves from among this congregation, I will destroy them now. But what He showed that the wicked deserved by just judgment, He changed by mercy through the intercession of the faithful. Therefore, in this place also, under the figure of David, the Lord defers judging what the faithless have deserved, as the following spiritual interpretation of this reading will show. For it follows:
1 Samuel 25:23 — Commentary on Samuel
When Abigail saw David, she hastened and descended from the donkey, etc. When the synagogue recognized Christ, or rather, having itself been recognized by Christ, it hastened to renounce its old way of life, which had zeal for God, but not according to knowledge; and with the most devout humility, bearing witness to itself as dust and ashes, it began to worship the steps of the Lord's incarnation with humble prayer, either repenting for itself to be accepted by the Lord, or praying for its people and unbelieving leaders that they may not be struck corporally, with an open confession, and testifying that the wicked are reserved for eternal punishment, and that Christ's kingdom will remain in perpetual peace, and begging with every desire of the soul that it may belong to this.
1 Samuel 25:25 — Commentary on Samuel
Do not, I beseech you, my lord the king, set your heart upon this wicked man, Nabal, etc. The synagogue of believers, moved by pious humility, begs the Lord not to utterly destroy their wicked rulers and nobles before the punishment of the final judgment, so that those who are awaiting eternal destruction for their foolishness of disbelief, may at least enjoy a little temporal pleasure. At the same time, humbly excusing or rather lamentably accusing herself, that she too recognized the messengers of such great good, that is the apostles whom He sent, so late.
1 Samuel 25:27 — Commentary on Samuel
Wherefore, accept this blessing, etc. Because, he says, it is not hidden that the impious are destined to perish by just judgment, I beseech you to kindly receive those whom I have offered to be dedicated to you, converted piously, to be consecrated by you, to be blessed by you, and to commit them to the ecclesiastical society of your servants who have gone before.
1 Samuel 25:28 — Commentary on Samuel
Take away the iniquity of your servant, etc. Wash me more, he says, from my injustice, and cleanse me from my sin (Psalm 51). For I believe and confess without any doubt, that when the plans of the persecutors are suppressed and defeated, God the Father, who alone is sufficient to save and protect the world from the evil one, will multiply far and wide the people consecrated by your faith.
1 Samuel 25:29 — Questions on the Book of Kings #6
"For if a man ever rises to pursue you, etc." [1 Samuel 25:29] This Abigail, interceding on behalf of herself and her household, said to David, whom her husband had offended by his foolishness and drunkenness: "For if a man ever rises to pursue you and seek your life, the life of my lord will be bound up in the bundle of the living with the Lord your God. But the souls of your enemies will be whirled about, like in the circuit and sling's round; she beautifully distinguishes the state of the just from the lot of the reprobate with this comparison. For indeed she calls the souls of these living, so as to imply on the contrary that those are preoccupied with spiritual death, according to that saying of the prophet: The soul that sins shall die (Ezek. XVIII). She likens these to a bundle, and those to a stone of a sling; for a bundle is tied up, so that it may remain whole and be preserved; the stone is placed in the sling to be cast away. So indeed in this world the elect are compressed by the pressures of tribulations, so that being thus admonished, they may bind themselves more closely to each other with mutual love and be preserved forever in unity by the hand of their Redeemer. But the reprobate, the more freely they are let loose to their own pleasures in this life, the further they are cast away from the glory of the divine vision in the future, so that it may rightly be said of them: And indeed they are expelled from your hand. However, it marvelously describes the omnipotent providence of the heavenly protector when it says the soul of the holy man is necessarily kept with Him like in a bundle of the living. For as it is very easy for anyone to preserve a bundle of grass or hay held in their hand, so the power of our Lord and Savior effortlessly protects all the elect throughout the world from the beginning to the end of the age, so that none of them may perish in any way. According to what He Himself speaks of them in the Gospel under the figure of sheep: "And they follow me," He says, "and I give them eternal life, and they shall never perish, and no one will snatch them out of my hand" (John X). Just as a single bundle is bound with any kinds of ties, so the whole assembly of saints is bound together by the one and the same faith, hope, and love, and surrounded by one divine protection. The meaning of the letter is clearly evident, because the soul of David, despite his enemies pursuing him, was always kept in the land of the living. Moreover, his enemies, beset by adversities, were to be disturbed and driven out of their territories, like a stone whirled in a sling, or even taken away from human affairs.
1 Samuel 25:31 — Commentary on Samuel
And when the Lord has done good to my lord, etc. When God the Father has made all your enemies a footstool for your feet, and you have entered the kingdom with your elect forever; I beseech you, establishing me at the right hand of your throne, to deem me worthy to be a participant in the same kingdom.
1 Samuel 25:32 — Commentary on Samuel
And David said to Abigail: Blessed be the Lord God of Israel, etc. The Lord refers the grace to the believing synagogue to the glory of the Father, signifying that we should always bless and praise Him; also rewarding the believing synagogue that prays even for the unbelievers with deserved blessing. Simultaneously showing how pleasing He considers a prayer that is made with a benevolent mind for the adversaries.
1 Samuel 25:35 — Commentary on Samuel
David then took from her hand everything she had brought him. The Lord accepted the devotion of all believers, which the hand, that is, the work of the Synagogue preaching, had brought to Him on behalf of her children. He kindly advised that after receiving from Him the grace of heavenly peace, they should return to conscience and diligently discern how they should live for themselves.
1 Samuel 25:36 — Commentary on Samuel
Moreover, Abigail came to Nabal, and behold, there was a feast in his house. After showing the Lord the affection of her devotion, the Synagogue of believers came to see the life and mind of the unbelievers, in case she might be able to call them to faith as well. But when she saw them satiated with the feasts of legal sacrifices, rejoicing that they were a royal race above other nations, and, what is worse, inflated with a mad intoxication against the word of the Gospel, she was silent for a while about the danger of the crime committed, until she herself, more and more confirmed by the light of the Holy Spirit, proceeded more freely to reprove and they, with the glory of Christ shining openly, would recognize the sin they had committed against Him more evidently, and recognizing, would lament, lamenting would cleanse themselves. However, they, recognizing their guilt, chose not to cleanse it with repentance, but to increase it with pride. For even the apostles and all who repented from the snares of the devil are believed to pertain to Abigail, that is, to the person of the Father's exultation, either as companions or as gifts.
1 Samuel 25:38 — Commentary on Samuel
When ten days had passed, the death of Nabal can be understood as nothing better than the extermination of the most proud kingdom of the Jews, the overthrow of the temple, and the cessation of legal observances. Indeed, after the procession of ten days, it is evident that it pertains to the consummation of the law given in the Decalogue.
1 Samuel 25:39 — Commentary on Samuel
David therefore sent and spoke to Abigail. The Lord sent preachers, so that, with the Synagogue's perfidious leaders destroyed by the sword of the Romans with their followers, they might invite her, in the remnants that remained, to His spiritual marriage.
1 Samuel 25:41 — Commentary on Samuel
Rising, she worshipped prostrate on the ground, etc. Rising to the exercise of good work, the synagogue of believers of those times first gives an indication of its belief by worshipping Christ as God; then it promises to wash its earthly works polluted by impurity with the humble service of His servants, first with the wave of baptism, and afterward with the pleasant source of its intercession and exhortation. According to which He Himself, having washed their feet, insinuates: How much more, He says, you ought to wash one another's feet (John XIII).
1 Samuel 25:42 — Commentary on Samuel
And she rode upon an ass, etc. Following the messengers of the Lord's word, the faithful synagogue, the closer it comes to receiving His gifts, the more surely it recognizes its own foolishness, slowness, and impurity. This can also be rightly understood of each faithful soul which, having mounted an ass, also leads five maidens with her to David; when recognizing her natural sluggishness and dullness, whatever she can do by seeing, hearing, tasting, smelling, and touching, she joyfully expends all this in fulfilling the commands of her master. Otherwise, coming to David, Abigail has five maidens as companions; because the synagogue, to be coupled with the mysteries of Christ, brings with her none other than souls imbued with the rites of the law, which is written in five books. If anyone doubts that after the slaughter inflicted upon the Jews by Vespasian and Titus, the Church was gathered from their number, let him read ecclesiastical history, and he will find that after the destruction of Jerusalem was completed, Christians dwelling there, especially of the circumcision, who had fled from the Roman sword the Lord revealing it, immediately returned; and there for more than sixty years until the final destruction, which was done under Hadrian, there were not lacking Jews who served the Lord faithfully in the Church, so that during all that time bishops in Jerusalem were chosen from no other source but circumcision. Therefore, Abigail, holding the type of the faithful synagogue, not only signifies the persons of any one time, but sometimes those who began to believe in the Lord existing in the flesh; sometimes those who, after His ascension, repented at the preaching of the apostles; sometimes those who even from their number could reach the office of preaching; sometimes those who, after the killers, sellers, and dispersers of Christ and the Church, came to faith. Since they all learned to have one Lord, one faith, one baptism, one God and Father, rightly they are all signified by the same Abigail, a very prudent and beautiful woman, whose name is transferred to the rejoicing of the Father; truly signifying that one whom, assisting at His right hand in vesture of gold, that is, in works of charity shining in glory, the same Father rejoicing addresses: Hear, O daughter, and see, and incline your ear, and forget your people and your father's house, because the King has desired your beauty (Psalm XLIV).
1 Samuel 25:43 — Commentary on Samuel
But David also took Ahinoam of Jezreel, etc. Ahinoam means brother's beauty, Jezreel is interpreted as seed of God. Therefore, the Lord chose not only from the synagogue of the Jews those whom He would join to Himself with internal love, but also graciously took from the gentiles a people to be imbued with His sacraments, confirmed by His love. He who is rightly called brother's beauty, insofar as he delights in seeking the glory of his Redeemer, not his own. For He Himself deigned to become our brother, either because of the humanity of His nature similar to ours which He assumed; or because He gave the power to become sons of God to as many as received Him (John 1). Finally, in the Song of Songs, the Lord Himself is called the brother of the Church because of the communion of the same nature, and she is called His sister; whence this: You have wounded my heart, my sister, my spouse, you have wounded my heart (Song 4). And she, desiringly expecting His incarnation in the ancient faithful: Who will give you to me for my brother, sucking the breasts of my mother, that I may find you outside and kiss you (Song 8)? that is, that I may deserve to see and speak to you in the form of a man, whom I have always been accustomed to believe, love, and adore in the invisible nature of deity. He who is most beautifully called brother's beauty from Jezreel, that is, born of the seed of God, namely that seed that went out to sow, who sows (Matthew 13), that is, the word of faith; which, after He Himself entrusted to the Jews, the Lord also took care to evangelize to the foreign gentiles through His apostles; so that, according to the parable of the Gospel, there might be one fold and one shepherd (John 10).
1 Samuel 25:44 — Commentary on Samuel
But Saul gave Michal his daughter as a wife to David, etc. Phalti means my savior, Lais means lion, or fears for himself, Gallim means those who are transmigrated. The leaders and teachers of the Jews, after they saw that the Gentiles believed in Christ, withdrew the common people subject to the Synagogue from him and taught them to believe rather in the Antichrist, whom they await as their savior at the end, indeed the son of the devil, who was made so that he would fear no one, and roamed around like a roaring lion seeking whom he may devour (I Pet. V); and he is numbered among the unclean spirits, who also formerly transmigrated from the heavens to Tartarus, and daily do not cease to lead their followers from virtues to vices, from bad to worse.
1 Samuel 26:2 — Commentary on Samuel
And Saul arose and went down to the desert of Ziph, etc. Understand Gabaa of Achila, not the city of Saul, but the hill of Achila, which is called Gabaa in Hebrew. Therefore, incited by perverse teachers, the kingdom of the Jews was stirred up to persecute the Lord, having in the army of impiety those who were prepared to fight against faith, hope, and charity, advancing to war as if in a triple line: of infidelity, despair, and hatred. With this armed force, the camps of iniquity hastened to encamp in the midst of the crowd that had received Christ in their hearts, in the hope that they might either find and kill him bodily, or spiritually repel him from the love of his faithful. Therefore, with David dwelling in the desert, Saul came after him into the desert; because once Christ as a dweller was received in the hearts of those who strove to desert the world, persecution immediately followed, which tested the believers, and provided with the struggle an occasion for earning the palm of victory. This same thing happens now and continues to happen at all times in the history of the Church. But let us see what David did when Saul followed him.
1 Samuel 26:5 — Commentary on Samuel
And David arose and came to the place where Saul was. When the Jews were persecuting Him, the Lord did not leave the province, did not withhold the benefits dispensed, but always taught in the synagogue and in the temple, where everyone gathered, and healed their sick (John 10).
1 Samuel 26:6 — Commentary on Samuel
And David said to Achimelech the Hittite, etc. Many, when the Lord was preaching in the flesh, from the Gentiles, many from the Jews flocked to the faith, but he chose the first ministers of his word, by whom he would overthrow and conquer the camps of the persecutor's kingdom, from the Jews, who adhered to him with both a closer affection and the reception of the sacraments. For Achimelech the Hittite, who is interpreted as My brother the king cut off, by nation indeed represents the people of the Gentiles, but by name and faith shows the same as cut off from the rites of idolatry, and joined and united to the kingdom of Christ. Furthermore, Abisai the son of Zeruiah, the brother of Joab, that is, the incense of my father, the son of distress, the brother of the enemy, figuratively designates the chosen disciples of Christ from the Jews, fervent in love, children of penitence, brothers by nature of the persecuting people.
1 Samuel 26:7 — Commentary on Samuel
Therefore, David and Abisai came to the people by night, etc. The Lord and his disciples came to visit the people, who were sitting in darkness and in the shadow of death, and found his kingdom entirely depressed in kinship, and torpid with blind stupor, all the defenses of virtues, with which they ought to have been armed against spiritual enemies, lived in earthly desires, but also all the teachers and listeners languishing with the same pestilence of sloth as the princes.
1 Samuel 26:8 — Commentary on Samuel
And Abisai said to David: God has delivered your enemy into your hand today, etc. The disciples, now endowed with spiritual faith, understood that all things were given into the hands of the Savior by the Father; but still hindered by carnal ignorance, they thought that the proud and despisers of his word should be sought to be devoured by fire sent from heaven. Whom he immediately recalling from this intention, determined that rather patience was to be had, saying: For the Son of Man did not come to destroy souls, but to save them (Luke IX). Certainly, what David adds:
1 Samuel 26:9 — Commentary on Samuel
For who has stretched out his hand against the Lord's anointed? etc., according to the ongoing exposition indeed demonstrates that no one is free from the crime of sacrilege, who attempts to invade the kingdom of the Jewish people, given specially to him by the Lord, and consecrated with holy oil, and to profane the city and the temple dedicated to divine worship, disregarding the fear of God. But according to the supplicant's sense of the statement, it teaches with what great reverence divine sacraments must be treated, even though they are dispensed by the hands of the wicked; how much honor is due to persons devoted to the service of the sacred altar, how much presumption should be restrained from harming these persons, no matter how wickedly they live, because of the mark of any rank, since he himself, the exile, innocent, refrained from killing the most unjust persecutor of him, solely because of the holy oil of anointing which he had received in the figure of Christ either of the name or of the kingdom which he was not to preserve, and restrained his soldier by command and himself by divine fear. Therefore, we must be careful not to presume to defame and attack the reputation of bishops, presbyters, deacons indiscriminately.
1 Samuel 26:11 — Commentary on Samuel
Now therefore take the spear that is at his head, etc. The spear either insinuates the power of the kingdom itself or the arms of spiritual virtues, by which the kingdom could be helped. However, it can be taken regarding the earthly kingdom they had and the heavenly kingdom they hoped for, which anyone among them knew to hope for. It is indeed established that both were rightfully taken away from the faithless. Moreover, the cup of water is the observance of carnal types; which, compared to evangelical perfection, is as a cup of water to a cup of wine, not inappropriately taken; whence also above Nabal, despising David who asked for water, did not give it. Abigail also gave wine because the people of the faithless, whether of the law or of the letter, refused to ascribe it to Christ; but everyone faithful knows and recognizes that all things are to be referred to Him, and these things filled with a spiritual flavor to be fervent. Therefore, the spear and the cup of water are taken away from Saul, when because of the crime of perfidy, the entire kingdom and the literal custody of the law are taken away from the Jews. This indeed is done by Abishai at the command of David; when at the command of the Lord, each of the apostles preaching the rights of the Gospel teaches that all old things are to pass away. However, when the spear and the cup were taken away, David added, saying, And let us go; it signifies that Christ was about to depart from the Jews and pass over to the Gentiles to be saved with His preachers. And He Himself, coming to the Passion, announcing it almost with the same word said: Rise, let us go hence.
1 Samuel 26:12 — Commentary on Samuel
And there was no one who saw or understood, etc. There was no one among the reprobate who, hearing the Lord or His apostles preaching the future desolation of Judea, and the erasure of its ancient state from the land, understanding either their past misdeeds or future damnation, would awake to repentance; but they persisted in all impiety, because the Lord, due to preceding merits, blinded their senses. Alternatively, the sleep of the Lord fell upon them, that is, heavier than usual, which the Lord imposed on them particularly because of David's advent, not allowing them to awaken until He himself had gone back.
1 Samuel 26:13 — Commentary on Samuel
And when David had passed over to the other side, etc. When Jesus had passed over from this world to the Father, and remained untroubled in the height of the Father's kingdom, clearly separated far from the sight of mortals, and there was a great distance between Him, immortal victor over death, sitting at the right hand of the Father in the flesh as God, and those who, being mortal, miserable, and impious in this world, endeavored to fight against Him; He cried out through His apostles, preaching to the people of Israel, and to its scribes, urging them to rise from the slumber of their harmful lethargy and to respond to Him by believing. For Abner, who is interpreted as the lamp of the Father, shows those who should have ministered the light of truth to the people at that time. His father Ner, who is translated as a lamp, typifies their teachers who preceded in spiritually kindling and showing the light of legal knowledge to them and the people.
1 Samuel 26:14 — Commentary on Samuel
And Abner answered and said: Who are you that cries out? etc. The Pharisees and scribes responded, not recognizing the disciples of Jesus, who cried out teaching the people, and disturbed the kingdom of the Jews, as if by the shedding of Christ's blood, convicting it. And they said, "Do you want to bring this man's blood upon us?"
1 Samuel 26:15 — Commentary on Samuel
And David said to Abner: Are you not a man? etc. The apostles said: Are you not the scribes, learned in the law, chief priests, and Pharisees, excelling the people equally in rank and knowledge? Why did you not protect the untouched dominion of your people, insisting on the vigilance of perfect work and doctrine?
1 Samuel 26:16 — Commentary on Samuel
Now therefore see where the king's spear is, etc. See, they say, now where the scepter of your power is, which you have lost both on earth and ceased to hope for in heaven; where is the shadowy observance of the law, which you have thirsted for with all your heart, in which you boasted that the hands of your deeds could be washed from all stain of sins. All alike, because you have lost Christ, and the temple itself is gone. Indeed, all these things, even if not yet completed in the times of the apostles, were for the most part begun in and before their times and still occurring while they were alive, as anyone who reads the history of old will find. For finally, Herod the Great, and his sons, amid the countless calamities they inflicted on the Jews, also took away the holy garment from the priests, and never allowed them the permission to minister in it; they changed the order of the priesthood at their whim, tearing up the legal order. Pilate defiled the temple by secretly introducing images of Caesar during the night, following the impiety of Herod, who had first profaned it by setting up a golden eagle in it and commanded that the young men who tried to remove it for religious reasons be burned alive. Caius [Caligula] ordered that both the temple and all their synagogues be profaned with the sacrifices of the gentiles and filled with statues and images, and commanded that he himself be worshipped as a god there. As for the degradation of the kingdom, until it perished utterly, there is no end to speaking of it.
1 Samuel 26:17 — Commentary on Samuel
But Saul recognized David's voice, etc. Saul, recognizing David's voice, moved by his humility, innocence, and justice, confessed that he had sinned and promised not to sin against him anymore, and orders him to return. Many of the leaders of the Jews, recognizing the voice of Christ through the apostles' exhortation, confessed that they had sinned, repenting, and implored him with many tears and great prayers to return by the grace of forgiveness to their hearts, which he had deserted because of their faithlessness.
1 Samuel 26:19 — Commentary on Samuel
If the Lord incites you against me, etc. If, he says, led by the Spirit of God you persecute me, it is necessary that I appease the divine mercy with sacrifices and prayers; but if not by the will of the Lord, but against His will, having been corrupted by the deception of wicked men, you thought it right to rage for a time against the innocent; it is certain that those are held worthy of a curse in the divine examination, who, by wicked persuasions repelling me from His tabernacle and holy land, compel me to live among idolaters, whom I utterly detest. And if this flame of persecution has arisen from men, as I said, it is just in every way that my blood should not be shed by the impious, which the hands of persecutors have thus far unjustly sought. According to the mystical understanding, it is the voice of the members of Christ, that is, of His faithful, who, caught by the persecution of wicked men, are accustomed to diligently examine their hearts. And if for their sins they recognize that punishment of chastisement is inflicted upon them by the Lord through such men, they immediately strive to purge these with sacrifices of due contrition. But if they see themselves unjustly suffering injuries or deaths from the impious, so that they may be called away from the path of truth, they indeed understand those who do these things as deserving eternal curse from the Lord; because they wish to turn the faithful of Christ from the inheritance of the Catholic faith even to the idolatry of gentility or any kind of heresy. However, those who innocently suffer these things rejoice, being saved by the Lord from all death and corruption, and indeed even anticipating receiving the palm of their patience. We can also accept it as said in the person of the apostles to the persecuting Jews: If the Lord incites you to persecute us, His wrath is appeased by our prayers; but if, which is more true, the sons of men, they are accursed by the Lord, who have driven us out preaching divine things, so that we do not dwell in Judea and Jerusalem; they said, Depart; and because you believe Jesus to be God, serve Him rather among the nations, who are accustomed to worship alien gods.
1 Samuel 26:21 — Commentary on Samuel
And Saul said: I have sinned, etc. To David, who proposed two causes for his exile and inquired from Saul what was true, Saul himself, conscious of his own mind, responded that it was not by the Lord's incitement, but by his own foolishness that he had persecuted him. But now he begs him to return home, assuring that he will suffer no further harm from him. And many Jews, having confessed their crimes, took care to recall to themselves by faith the Lord whom they had driven away by their infidelity.
1 Samuel 26:22 — Commentary on Samuel
And David answered and said: Behold, one of the king's servants shall pass over and take it, etc. The Lord, responding through His teachers to the repentant Jews and those who have turned from the crime of persecution, said: Behold, the power of your kingdom rests with me; let the unity of the faithful pass into the unbelieving hearts of the proud, and let the spiritual weapons of the heavenly kingdom promised to you long ago be brought back swiftly. This was fulfilled in no small part in the times of the apostles, and remains to be fully completed in the times of Elijah, who preached and brought back the hearts of the fathers to the children. He says nothing about taking the cup of water, because the Lord does not teach that the shadow of the law should continue to be observed. The title of Psalm 53 remembers the betrayal of the Ziphites, which seems to refer more to an earlier betrayal, whereas there it is said according to the title: Is not David hidden among us? But here it is different: Behold, David is hidden in the hill of Achilah.
1 Samuel 27:2 — Commentary on Samuel
And David arose, and he went himself, etc. The Lord leaves the seat which He used to hold in the hearts of the Jews from ancient times and went to acquire the Gentiles for His faith, He himself and the ministers of His word, notable by their multiplicity, that is, intent on perfect work in this present time, and suspended in their mind by the undoubted hope of heavenly things in the future.
1 Samuel 27:3 — Commentary on Samuel
He was from the tribe of Caleb. The teachers of the synagogue were from the disciples of the lawgiver. For the scribes and Pharisees sat on Moses' seat (Matthew XXIII); who, since they then led other mortals by the grace of both human and divine wisdom, can, not unjustly, be called Caleb, that is, the whole heart; or because we read that patriarch Caleb was powerful in faith and virtue, we can say that the faithfulness of the faithful is the increase of damnation for the faithless, who have degenerated from the life of their parents.
1 Samuel 27:4 — Commentary on Samuel
And Saul added no more to seek him. This signifies the present time of the Church; when the Jews, seeing it glorified among the nations, and also protected by the favor of secular kings, although they do not cease to hate it, have nevertheless lost all hope and intention of overcoming it altogether.
1 Samuel 27:5 — Commentary on Samuel
But David said to Achis, "If I have found favor in your eyes," etc. The Lord said through his disciples to the Gentile people: "If the doctrine of truth, which I preach, and the life which I promise, are pleasing to you, let a humble heart of the listeners be given to my words in the firm unity of the faithful, where I dwell by the grace of the Holy Spirit."
1 Samuel 27:6 — Commentary on Samuel
Therefore Achis gave him on that day Siceleg, etc. Siceleg is interpreted as the purification of a raised voice; but to purify a voice is to bring a voice to itself, with careful discretion, to inquire which speech smells of truth, which of falsehood. Therefore, the believers from the Gentiles gave to Christ, to dedicate their dwelling, which is understood as the Church, throngs of souls who, coming to themselves from the voices of preachers, knew how to discern, by reason, and to separate the purity of the apostolic voice from the dregs of the philosophical or pagan voice. For this reason, such assemblies of souls, having been withdrawn from gentile ceremonies, have become subject in perpetuity to the authority of the apostles. This sense, I believe, is also aided by the history of Josephus in the Antiquities (Book XVI, Chapter 13), which says: "To whom the king gave a certain village called Siceleg. This village he so loved, that when David reigned, he and his men honored it as their own possession."
1 Samuel 27:7 — Commentary on Samuel
Now the number of days that David lived in the land of the Philistines, etc. There was, is, and will be a time of Christ's dwelling in the Church of the Gentiles, until he fills the four corners of the world with the complete light of his heavenly grace, until he pours the light of the Gospel, which is contained in the unanimous variety of the four books, into the believing hearts of the Gentiles. And note that David, coming to the Philistines, begins to dwell in Geth; but soon, with Achis' permission, he turns to Siceleg: because, coming to the Gentiles in the disciples, Christ, first pressed by the winepress of pressures by the unbelievers, finally after many grapes of the martyrs pressed, he approached to instruct those who among the dregs and wine of intellectual innkeepers, that is, those teaching various senses, knew how to judge.
1 Samuel 27:8 — Commentary on Samuel
And David and his men went up, etc. Upon the rock, Egypt sounds darkness. Therefore, the Church was growing through the steadfastness of Christ's disciples, and was rescuing souls from pagan rites, which, following the examples of not new but ancient men, had clung to earthly desires, with all going to the hardness of heart, and arriving as far as the dark land, covered with the gloom of death, the land of the misery of darkness, where the shadow of death, and no order, and eternal horror dwells.
1 Samuel 27:9 — Commentary on Samuel
And David struck all the land, etc. The Lord strikes with the sword of His word whatever earthly and lowly thing He finds in unbelievers; nor does He allow anyone of those who truly receive the faith, either in spirit or in flesh, to live further in their prior conduct, but makes all by true confession say with the Apostle: But it is no longer I who live, but Christ lives in me (Gal. II).
1 Samuel 27:10 — Commentary on Samuel
But Achis said to him: Against whom have you made a raid today? etc. Although he seems to deceive in the literal sense, who, rising against the Philistines, devastating the province not far from them, said he had made a raid against the one who arouses their king against his own people: yet the figure of speech does not deceive, because while he draws the nations to faith, Christ arises against the clear and burning blasphemy of the Jews. For by His just judgement, blindness in part has happened to Israel, until the fullness of the Gentiles has come in, and thus all Israel shall be saved (Rom. XI): therefore, while bringing in the nations, He rises against Judea, which, out of pride, broke not a few branches of the good olive tree, so that by grafting in the wild olive tree, He might make it a partaker of the good root and fatness of the olive tree. And it is well said to be a rising against, because He who falls, says He, upon this rock, will be broken; but on whomsoever it shall fall, it will grind him to powder (Luke XX).
1 Samuel 27:11 — Commentary on Samuel
David did not bring to life a man and a woman, etc. Christ forbids those converted to Him from living in sins. Just as first showing this to the teacher of His Church, He commands the multitudes of impure hearts, saying: Rise, Peter, kill and eat (Acts X). And Paul teaches that they are not dead to sin, but living to God in Christ Jesus (Ephesians II). But neither does He now command believers to undergo martyrdom or deaths for His name from the impious.
1 Samuel 27:12 — Commentary on Samuel
Therefore Achish believed in David, etc. The entire fraternity of the nations believes in Christ, saying that the people in which He was born He abandoned due to their infidelity; and because of this infidelity, threw down so many branches of the good olive tree, so that by believing it might graft itself in, and cast those to be burned into the fire. Indeed, for me now believing, hoping, loving, He is the debtor of eternal life; so that without Him I can do nothing, both in the present the pledge of the Spirit, and in the future He will provide me with the eternal grace of His protection. Concerning this perpetual servitude bestowed upon faithful servants by God the Lord, the Lord Himself says: Amen I say to you, He will gird Himself, and will make them sit down to eat, and passing will minister to them (Luke XII).
1 Samuel 28:1 — Commentary on Samuel
And Achis said to David: Knowing now, know, etc. Which is clearly that all Catholics propose to combat the erring by reproving, reasoning, or remembering the words of Scripture, to say to the Lord: God, you know our foolishness and weakness (Psalm LXVIII), for without you we can do nothing, provide us with aid as we struggle, may your holy ones grant us the help of their intercession; and whoever of them authored the holy Scriptures by your inspiration, may they provide us with the secrets of spiritual knowledge by which we may overcome the carnal.
1 Samuel 28:2 — Commentary on Samuel
And David said to Achis: Now you will know, etc. It is clear according to the letter, because David, promising aid to the king, also promises to be his guardian, whether in the battle or after the victory. But according to the spiritual sense, the head of the strong brothers and those acting manfully is Christ. To whom, he saying, And behold, I am with you always, even to the end of the age (Matthew XXVIII); they respond: And we have learned that no one should be our guardian of the grace leading us, by which you remain in us, other than yourself, not only on all the days of this age, but also in the future, where one day in your courts is better than thousands (Psalm LXXXIII).
1 Samuel 28:3 — Commentary on Samuel
Now, Samuel was dead, etc. Josephus narrates that this happened two years before the death of Saul, writing thus (Antiq. VI, 14): "Saul reigned, with Samuel living for eighteen years, and for another two years after his death." Indeed, earlier in the order of history, the death and burial of Samuel are described in nearly the same words; but it is recapitulated here so that the necessity that prompted Saul to seek out the necromancer might be recalled to the readers. However, mystically, the death of Samuel, with the Lord suffering, indicates the cessation of the legal figures as well as the prophets, which foretold His future incarnation. The mourning of Israel signifies that not without great sorrow could the carnal ones be separated from the old institutions of the Lord. I believe that all of Israel, which was able to see the desolation of the temple of Jerusalem and the land of promise—both of which were given to the fathers as a type of heavenly grace—could not at all withhold their lamentation and tears. The burial, which took place after the death and mourning, signifies that time when the faithful Jews altogether ceased from the observation of legal shadows. For it is known that for a considerable time the early Church observed Jewish customs, until the evangelical doctrine gradually prevailed, and it itself completely abstained from legal observation. And fittingly, Samuel is buried in Ramah, his city where he was born, which is interpreted as "exalted": because the same Church of Christ, which once gave forth the beginnings of prophecy, concluded the fulfilled figures of prophecy with honorable devotion, as if they were the limbs of the dead Samuel.
1 Samuel 28:4 — Commentary on Samuel
And the Philistines gathered together, etc. The Philistines in this place, inasmuch as they seek the aid of David and his men, represent the faithful from the Gentiles; but inasmuch as they scorn and reject him, they represent the unfaithful who oppose Christ. For they oppose both the unfaithful Jews and the heretically unfaithful, and the Catholics, Christians and pagans alike. Therefore it is fitting that the Philistines are said to have been encamped in Sunam, which is interpreted as 'crimson'. For crimson holds the appearance of fire. Indeed, the faithful, fervent with the love of Christ, and the pagans, raging with the fire of persecution, do not hesitate to fight against their adversaries. For the good fight against the evil; the evil fight among themselves; but the good cannot fight among themselves at all. Moreover, Israel, because it gathered under Saul who was dying and impious, not under David who was just and destined to rule, either signifies the present blindness of its own people, as we said above, or the heretical depravity; and thus rightly it is described to have gathered on the mountain of downfall, which the name Gelboe signifies, and to have fallen there.
1 Samuel 28:7 — Commentary on Samuel
And Saul said to his servants: Seek me a woman who has a familiar spirit, etc. Denied an answer by the Lord, Saul sought a woman with an unclean spirit, through whom he might inquire; and with the cessation of the prophets and the ceremonies of old after the Lord's passion, the people of the Jews consult and frequent the synagogue of Satan, such as today is their synagogue, having a familiar spirit, which in their language signifies the mouth of the abyss. Nor is anything understood better than entrance into eternal punishments. But even the name itself, customary from the meaning of the perfidious faction, does not differ. For it is said to be derived from Apollo Pythius, who was a diligent practitioner of these arts, who himself is said to have borrowed such a name from that place, because he struck the serpent Python in vengeance for his son being killed by him.
1 Samuel 28:8 — Commentary on Samuel
He therefore changed his appearance, etc. The people of the Jews, having changed their habit in worst either of their earthly kingdom or of faith and works, by which they ought to have been spiritually adorned and loved, came to the hearing of such a Synagogue, which the woman with a familiar spirit signifies, in the blindness of a darkened heart; with those who, transgressing the unity of the true faith or charity, have by no means come to the knowledge of the holy Trinity. For he knows that the number two is sometimes placed in evil, who knows on what account the work of the second day alone in the creation of the world did not deserve the blessing of divine vision, and that unclean animals entered the ark under this number, and he rightly understands innumerable other things of this kind in the Scriptures.
1 Samuel 28:11 — Commentary on Samuel
And the woman said to him: Whom shall I raise up for you? etc. And the people of the Jews, entering their synagogue, through the prophecies once summarized and completed in Christ, desire as if to be raised up from the dead for themselves, namely practicing so as to serve anew the shadows of sacrifices, the Sabbath, new moons, leprosy of houses and clothes, and the other literal observances.
1 Samuel 28:15 — Commentary on Samuel
But Samuel said to Saul: Why have you disturbed me? etc. And the books of the Old Testament, very full of the grace of prophecy, openly testify to readers that after the passion of the Lord they should not be raised again to the symbolic observance of the letter, but rather that the very ministers of prophecy are disturbed when they see what they wrote understood differently than they themselves sensed.
1 Samuel 28:19 — Commentary on Samuel
Tomorrow you and your sons will be with me, whether Samuel said it, or an evil spirit, it is understood no otherwise than without a body, that is, in another life. For by no means could wicked Saul be there after death, where good Jonathan could be received, indeed a great chasm is established between them, where one is received into the bosom of Abraham with Samuel, the other buried in the flame of hell with the devil. However, both are taken from the conversation of this life, which the devil always lacked. Nor does anything hinder the understanding, if we believe these things fantastically said and shown by the devil, that the evil one wanted to mix falsehoods among the truths he would speak; and saying under the person of Samuel to the wicked one, You and your sons will be with me. To secretly persuade sinners that after death, even the worst sins being put to sleep and dismissed, they can then live blessedly with those who lived well before death.
1 Samuel 28:20 — Commentary on Samuel
And immediately Saul fell full length on the ground, etc. Reading the words of the prophets, the people of the Jews celebrating vain sacrifices, indeed the wretched suffer terror, but they do not have the strength of faith by which they may be blessed, because the grace of evangelical preaching has been shining around the world for such a long time, and they did not know how to eat the living bread that came down from heaven.
1 Samuel 28:21 — Commentary on Samuel
Therefore that woman came in to Saul, etc. And that faithless people, oppressed by so many calamities among the nations today, is troubled on all sides, so that not even the very words of sacred reading, which they still perceive in the darkness of ignorance, would delight it, though perceiving by reading or hearing them, compelled by its own synagogue.
1 Samuel 28:24 — Commentary on Samuel
But that woman had a Paschal calf in her house, etc. The most tender and excellent calf, and fine flour bread, which Abraham and Sarah prepared to refresh the Lord during the fervent midday sun (Gen. XVIII), implies the faith in the Lord's incarnation and the perfection of devout humility, with which the holy Church, together with its spiritual teachers glowing with the light of love and wisdom, placates the Lord. But on the other hand, this Paschal calf, and the flour which the demon-possessed woman cooked for Saul who was about to die, and presented for his servants to eat in the middle of the night, express the birth and reign of the Antichrist, and the breaking of the hearts of those who serve him with foolish humility: which the synagogue of Satan, enveloped in the darkness of impiety, suggests to its hearers who are wretched and condemned to eternal death as things to be believed and hoped for, as if it refreshes them with sweet feasts from the fear of surrounding troubles; so that the hearts nourished with this food, progressing in wickedness, go darkly through the shadow under the solitary night.
1 Samuel 29:1 — Commentary on Samuel
But also Israel encamped by the fountain, etc. The fountain which was in Jezreel, that is, in the seed of God, indicates the baptismal washing, by which the children of the Church are regenerated through the grace of the Holy Spirit. If therefore you understand the unbelieving Jews, or the heretics worse than unbelievers, figured in the name of Israel, both place their treacherous camps over the fountain of renewing grace; one through pride by despising it, the other through heresy by violating it.
1 Samuel 29:2 — Commentary on Samuel
And the satraps of the Philistines indeed marched by the hundreds, etc. Understand the last contingent either by the merit of humility or by the order of time. For in every age of the world, the nations of the gentiles have set up in battle array against the Jews, since that nation was founded, and strive to defeat them by hand or mouth; but also against the heretics, because they are a portion of the Church, burning with a similar mind due to envy of the name of Christ, the Lord appears humble and despised by those chosen from the secular world; because the children of this age are wiser in their generation than the children of light (Luke XVI). He also, having incarnated in his time, and in the fullness of times, appeared humble to the world, showing examples of humility, rejection, and poverty outwardly to his followers, whom he instructed within on how desirable it is to be mighty in hand for defeating the proud, and in blessing the submissive.
1 Samuel 29:3 — Commentary on Samuel
The princes of the Philistines said: What do these Hebrews want? The pagans despise the life, society, and doctrine of the faithful of Christ, who are justly called Hebrews, that is, those who pass over; because they now know how to transit from vices to virtues, in the future to hope for a passage from death to life, to transcend the low desires of the flesh, and likewise all the adversities of the world, the soaring heights of a humble mind.
1 Samuel 29:6 — Commentary on Samuel
I know that you are good in my eyes, etc. And the Church, excelling in the praises of the Lord, even adds this: Indeed, I myself know, and with the opened eyes of faith I understand the goodness of your heavenly grace, and that you are the one of whom the prophet foretold: And his name will be called the angel of great counsel (Isaiah IX); that is, the messenger of the Father's will. But the princes of doctrines and cultures of the nations, spurning the help of your protection, trust that they should be saved by their own virtue and industry.
1 Samuel 29:11 — Commentary on Samuel
The Philistines had gone up to Jezreel. When David departed with his men, the Philistines went up to Jezreel, that is, to combat in the seed of God, where they had previously assembled in Aphek, that is, in the new wrath. And the reprobates often, having driven away the stronger doctors of the Church from their proximity, exert all their strength to corrupt the weaker ones, whom, out of respect or fear of the former, although raging in spirit, they had previously not presumed to touch and disturb. Not only those who carry arms or argue against the good, but also those who, presenting examples of depravity under the name of brothers, display them to the sight of the pious, ascending into Jezreel, that is, the seed of God, try to infect it with the tares of diabolic seed. We see and hear that the mysteries of this reading are being fulfilled even today in many places, driving the Lord from the hearts of many, and oppressing His chosen ones; but with the approach of the world's end, with the heaps of evils growing, we do not doubt in trembling fear that they must be fulfilled more and more.
1 Samuel 30:1 — Commentary on Samuel
They struck Ziklag, etc. Ziklag is interpreted as 'distillation of the drawn voice,' which those who strike and set on fire, who confuse the discernment of heard preaching with the battering ram of their arguments, and cast down the tranquility of ecclesiastical faith with the malignant fire of their error. Indeed, this fire is very similar to the one with which the proud king burned the books of the prophet Jeremiah; but contrary is the fire which the Lord sent to the earth and wished vehemently to kindle.
1 Samuel 30:2 — Commentary on Samuel
And they had killed no one, etc. Heretics captivate but do not kill; who though they may rob the simplicity of faith from the less instructed, yet they cannot take away the fervor of charity, which is the life of virtues.
1 Samuel 30:3 — Commentary on Samuel
When David and his men came to the city, etc. The Lord, arriving in His elect and Catholic teachers, and seeing the towers and roofs of the Church once shining, leveled to the ground by heretical discourse, first, as is proper, beseeches the Father with tears and prayers for its restoration, and then promptly begins the task of restoration as well. The doctors lament for the churches and souls entrusted to them, which they had brought forth and nurtured for God, corrupted from the simplicity of faith for a time, due to the delayed help of Christ; this is to say, with the advent of David delayed for a time, their wives and children were taken captive. For if His assisting grace were present, they certainly could not have been corrupted.
1 Samuel 30:5 — Commentary on Samuel
Indeed, even the two wives of David were taken captive, etc. It has already been said above that David's wives signify both the active and contemplative lives of the holy Church, which rejoice to serve the true King in the present. However, the Church has often been enveloped by such a storm from heretics and pagans, as was made clear by the great Arian sedition, that not only the decorum of the contemplative life was lost – which, according to the name Jezrahel, the very Author of graces sowed in the hearts of the serene and humble spirits – but also the constancy of the active life, which those who recently escaped the hands of the ancient enemy are accustomed to exercise, seems to disappear under the force of the persecutor's wrath.
1 Samuel 30:7 — Commentary on Samuel
And Abiathar applied the ephod to David, etc. Those things which His saints do by the inspiration of the Lord, He Himself is said to do according to the manner of the Scriptures, since He aids them to do it; just as it is also said of the Holy Spirit, who has power and operation together with the Father and the Son: For He intercedes for us with groanings that cannot be uttered, because He makes those whom He has filled to groan and to pray to the Lord for their salvation. Therefore David, having applied the priestly stole to himself, consults the Lord whether he ought to pursue the robbers; while the pastors of the Church, enlightened inwardly by the grace of their Creator, through the reading of the Holy Scripture, with which teachers must always be clothed in the ministry of the word, seek the counsel of the divine will as to how they should act towards erring ones. The Lord responds that the robbers must be pursued by David, and that the plunder should be recovered from them, just as in the same reading He has taught that heretics must be pursued by the teachers of the Church through debate, overcome by overpowering them, and the plunder should be recovered from them by calling back to the Church those souls previously seduced by their deceit.
1 Samuel 30:9 — Commentary on Samuel
David himself therefore went, and six hundred men who were with him, etc. The Brook Besor, which is interpreted as announcement or flesh, or the carnal sense of heretics difficult to correct, or signifies the redundancy of secular eloquence, and equally rapid and violent in its flow, not easily overcome except by the most perfect doctors. Therefore our desirable king, truly strong in hand, went to fight by the word of truth against the stubbornness of those erring, he and his chosen ones proved by the integrity of their work and the certainty of their hope, which the number six, by which the Lord completed His works, and one hundred, which in the reckoning first asks for the right hand in confession, clearly denote. Finally, in the hundredth psalm, the distinction of the final judgment, where the hope of all rightly hoping burns, is openly described, where, with mercy and judgment sung, the faithful of the earth and those walking in the immaculate way are by mercy promoted to the seat of eternal blessedness and the ministry of their Redeemer; but all sinners of the earth by the just judgment in the morning of declared action, which had long been hidden, are mentioned to be killed and destroyed from the city of supreme peace. However, while his saints accompany the Lord on the path of truth, when it comes to the point of disputing and overcoming heretics, some often even great men, though not from the purity of believing, yet tired from the skill of speaking, desist. For not all who know how to believe rightly also know how to overcome by reasoning those who think contrary to the right faith. For often the torrent of announcement, or flesh, or their carnal sense, who are unable to grasp spiritual matters, or the urge to pronounce the carnal things they feel stands in the way; which those less skilled may not know how to overcome and, like Elijah or Elisha, break through and disperse by the power of their discretion. This was especially evident in the Nicene Council, where among so many and such great doctors gathered from the whole world, hardly anyone at first, except Athanasius, the deacon of the Church of Alexandria, could be found who knew how to contend with Arius, immediately detect his evasions and deceits, and defeat them. Where a certain pagan philosopher, much armed with Aristotelian arguments, challenging the Christians very frequently, could be overcome by none of the doctors even distinguished in dialectical art, until one bishop of remarkable sanctity arose, utterly ignorant of sophistical speech, but distinguished in the wisdom of divine faith, and with simple yet truthful prosecution throughout nullified his multifaceted cunning. Therefore, only those who are either strengthened by an outstanding grace of the Spirit in faith or pre-taught with greater skill in disputing can suffice to cross such a torrent by teaching. They are rightly remembered as four hundred who pursue robbers, for they eminently excel in prudence, fortitude, temperance, and justice, because they rejoice to fight for the Gospel; rightly two hundred who, though tired, hold back; for there are those who, while they do not know how to defend faith and action by disputing, do not fail to exercise it by living.
1 Samuel 30:11 — Commentary on Samuel
And they found an Egyptian man in the field, etc. The Catholic teachers hastening to engage in the battle with the heretics often find men abandoned by them, notable for the dark stain of their sins, unable to follow the teachers of error to devastate the Church due to the tenderness of their intellect; and they bring them to hear the Catholic faith, giving them the bread and water of the word; but they also add the sayings of preceding teachers, who, from the most beautiful tree of the present Church, as it were, from the fig tree, or severed at the brink of life and death, throughout the entire year of this current age which is now being lived, do not cease to preserve the mature memory of their teaching to refresh the souls of the faithful. And they well give a fragment of the dough, because they suggest not complete works to such people, but the sayings of the fathers deemed sufficient. They well give two clusters of grapes; because they show that they are to be united to Christ and the Church by the bonds of dual love.
1 Samuel 30:12 — Commentary on Samuel
Who, when he had eaten, etc. When he had received the nourishment of the true faith, he also received the confidence of mind by which he would hope to obtain the grace of mercy.
1 Samuel 30:13 — Commentary on Samuel
David therefore said to him: Whose are you, or from where? etc. It is a rule of the Church to inquire of those who defect to her from heretics through their teachers; who, before they fled, what they thought about faith, to where they tend in the future in mind. And when they have known them to contradict heresies with full intensity, and to favor the Catholic faith, then and only then should they apply the sacraments of the same faith to be reconciled with them, lest they seem to throw holy things to the dogs, and pearls to the swine. Of whose, he said, are you listeners, and of what, or to which sect are you proposing now to belong? It is necessary to reply, he who seeks to escape the snares of the heretics: I confess, I have been darkened by sins, having been devoted to listening to the heretics; but my master, who imbued me with errors, has left me: because where wars were waged against the Church, he found me less suitable in tongue or intellect for this contest; nor did he wish to take me any further into such a conflict with him. Truly, we breaking out from the south, that is, light, promising our perfect and Spirit-breathing doctrine, and brought not a few of the gentiles to our sect, and in no small part obstructed the faith of the Church.
1 Samuel 30:15 — Commentary on Samuel
And David said to him: Can you lead me to this band? etc. David is advised to find and conquer the robbers, who is left sick by the Amalekites; because there are those who, having lived among heretics, by the laziness of their mind, do not have the strength to harm the good, and the same ones, suddenly favored and touched by divine grace, acquire sufficient strength from God to resist the perverse; indeed, it is much more convenient and certain through those who know the secrets of the heretics, being converted to the Catholic, their errant sayings are confounded. But what he asks to be sworn to him, that he will not be killed, and that he will not be handed over to his master, so that he will reveal to them the hostile band of persecutors; this surely he asks from his spiritual teachers, that only on this condition will he disclose to them the secrets of the heretics, if they show him without any doubt the faith by which he may escape perpetual death; nor allow him to be subjected again to vain doctrines.
1 Samuel 30:16 — Commentary on Samuel
When he had led him, behold, they reclined, etc. Heretics recline on the face of the earth, eating and drinking; whether they read the obscure or the clear Scriptures (for this is the difference between eating and drinking), they always seek not the heavenly things through these, but the earthly, nor can they say with the Apostle: "But our conversation is in heaven" (Philippians 3). And as if they celebrate a feast day for the spoils they had plundered from the land of the Philistines and Judah, regarding their inventions, by which they had taught some pagans to err worse under the pretext of Christ's name, or turned the faithful away from the path of truth, as the best light of knowledge, they joyfully say: "This is the day which the Lord hath made; we will rejoice and be glad in it" (Psalm 118).
1 Samuel 30:17 — Commentary on Samuel
And David smote them, etc. Christ smites heretics in two ways: either by chastising them to receive the faith or by anathematizing them to endure eternal punishment. Both of these forms of smiting extend from evening to evening, because they reach from the recognition of the error darkening the hearts, to either the bitterness of the same error's repentance for a time or eternal punishment. Indeed, the four hundred men, who with camels escaped the sword of David and as many of his soldiers by fleeing, are surely those who, despising the voice of Catholic teachers, neither agree to be corrected by them nor fear to be condemned; but, relying on the height of their virtues, or rather, on their swelling pride and boastfulness, just as on a camel's hump, they boast that they equally hold the name and number of evangelical perfection, and hope to obtain the joys of the heavenly life.
1 Samuel 30:19 — Commentary on Samuel
Therefore David rescued everything, etc. By conquering or correcting or avenging, or exposing the wicked doctrine of the heresies' founders, the Lord rescues the souls they had deceived and brings them back to the unity of Catholic peace.
1 Samuel 30:21 — Commentary on Samuel
David came to the two hundred men, etc. After the victory over the plunderers, David equally enriched those who were weary and stayed behind, with those who fought, with a share of the spoils. Let not the wise man glory in his wisdom (Jerem. IX). We cannot all do everything. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Yet all laboring at different times in the same vineyard of the Lord, will receive the same denarius of life in contemplating the image of the supreme king.
1 Samuel 30:26 — Commentary on Samuel
And he sent gifts from the spoil to the elders of Judah, etc. The Lord loves and urges all the members of His Church, in various persons, conditions, and ages, to always rejoice in His victory, in the perpetual increase of His kingdom, and whenever they see souls previously corrupted by the devil's sedition restored to the Church, to glorify and bless the Father who is in heaven. He especially delights to see those doing this who have preserved their love in a pure heart and have held on to the sayings or examples of the saints in the diligent memory of a chaste conscience. For this is the true David exulting and either hosting or defending his men. Likewise, any catholic teacher, when investigating, exposing, and conquering the thorns of heretics, must not delay revealing these things to other brothers, whether by conversing or even writing, for the sake of the knowledge of avoiding and overcoming such things. And note, not only in believing in God but also in loving neighbors, the heretics greatly differ from the catholic and gentiles greatly from Christian perfection. The Amalekites leave behind their tired and dying companion of their journey and expose him as if to be torn apart by wild beasts and birds. But David prepares his tired companions in a safe place for battle and enriches them with abundant peace and blessing upon his return. The title of the fifty-second psalm also recalls this lesson, which reads, "To the end for Amalech, the understanding of David," signifying Christ, who is the end of the law for righteousness to everyone who believes (Rom. X), for the understanding of the figurative David in bearing with, persecuting, and fighting the Amalekites, what the city of the true David is to suffer from the faithless and what he himself is to repay to them. But the text of the psalm, very easy to understand, throughout rejoices in the mysteries of this lesson; because it begins with the endeavors of the wicked faithless saying, "The fool says in his heart, 'There is no God' (Psalm LII)," either claiming there is no God who cares for human affairs or considering within a foolish heart that any person in the holy Trinity is not truly God; and it ends in the triumph of the true David, "When the Lord restores the fortunes of His people, Jacob will exult and Israel will rejoice (Psalm XIII)."
1 Samuel 31:1 — Commentary on Samuel
And the men of Israel fled before the face of the Philistines, etc. They who seemed strong in contemplating the will of God, which the name Israel signifies, were deceived when they imprudently followed the works and teachings of the Gentiles, and they perished corrupted in the luxurious pride, which the name of Mount Gilboa, meaning slippery, signifies. But the downfall of heretics was also helped greatly by secular wisdom. Hence, one of our own beautifully said, Philosophers, the patriarchs of heretics, stained the purity of the Church with perverse doctrine.
1 Samuel 31:2 — Commentary on Samuel
The Philistines attacked Saul and his sons, etc. The surrounding nations attacked with full intention to destroy the kingdom of Judea and to remove the sons of that kingdom from their midst, and they corrupted the priests, Scribes, and Pharisees with their corruption, namely the sons and teachers of that kingdom. They even prevented the heretics from preaching or worshiping the grace of the Holy Spirit with a simple heart, which is to strike Jonathan, that is, the gift of the dove. They forbade praising the Father, who made us his sons not by nature but by adoption, with worthy confession; which signifies the killing of Abinadab, that is, my voluntary Father. They opposed believing that salvation would come to the world in the kingdom of Christ; which indicates the killing of Melchisue, who is called My King Salvation, I believe. A philosopher, who seduced Arius, killed Melchisue as if; who Macedonius, Jonathan; who Manichae, Abinadab, because namely that one taught to deny the omnipotence of the true king Christ, that one to derogate from the gifts of the Holy Spirit, this one to blaspheme the goodness of the highest Father, master of corruption.
1 Samuel 31:3 — Commentary on Samuel
The entire weight of the battle turned upon Saul, etc. The gentiles were exerting all their strength to destroy the kingdom of Judea. And men most adept in the arts of deception drew near to him, and the leaders of that kingdom were severely seduced and corrupted by them, who, by seizing the simplicity of the truth from their hearts, inflicted a multi-faceted wound of fraud and cunning. For just as an enemy's sword signifies an open enticement to idolatry and graver sins, so the subtler arguments of deception are represented by an arrow. Saul did not perish by the sword of the Philistines, but by arrows; because the leaders of the Jewish kingdom did not perish, with the kingdom, by open crimes, which no one would doubt to be deadly, but rather by those acts which, under the guise of piety, bore the most impious poison of death. For example, when God says: "Honor your father and mother," they, on the contrary, taught their listeners to say to their parents: "Whatever gift is from me, will benefit you," and thus completely cease to honor them. Similarly, they said: "Whoever swears by the temple, it is nothing; whoever swears by the gold of the temple, is obligated," and other such things, which the Lord sternly reprimands them for in the Gospel, especially that they killed the very Lord of the Law and the Gospel as if He were a transgressor of the Law. All of these arguments of sins are imitated by the gentiles for cunning, when they turn a mind trained in philosophical studies to nefarious arts, undoubtedly falling by the arrows of the Philistines. However, nothing prevents the archers from being understood as unclean spirits, whose deceptions caused their ruin.
1 Samuel 31:4 — Commentary on Samuel
And Saul said to his armor-bearer: Draw your sword, etc. The armor-bearer of Saul signifies the doctors of the law; for just as the arms and arrows of the Philistines are the deceits of the wicked, so on the contrary, the arms of the Israelites ought to be mystically understood as the words of spiritual doctrine, by which the people of God had to fortify themselves against all dangers. But Saul, wounded unto desperation by the archers, preferred to die by the sword of his armor-bearer rather than by that of the uncircumcised, because the rulers of the kingdom of the Jews, once having set the purpose of dying in their sins, preferred to be destroyed by their doctors who were dissolving the commandments of the law and thus teaching them, rather than to be polluted by the company of the gentiles, whom they called common and unclean. Moreover, they feared to enter the praetorium of a gentile, so that they would not be contaminated, but could eat the Passover (John XVIII). Nevertheless, they did not fear to contaminate that same Passover, turned for their ruin by the law, which they had received, with the blood of the innocent.
1 Samuel 31:7 — Commentary on Samuel
But the men of Israel saw, etc. Seeing, however, certain unlearned and ignorant of the true remedies of humility and the salutary washing of baptism, the learned in Judea, their own teachers, being defeated in the spiritual contest by the triumph of sin, and also the not small multitude of the common people, who had been close to their teaching, driven by the adversary from their ancient seat of constancy, they themselves, perturbed by the fall of their elders, lost all works of virtue and defenses of spiritual knowledge that they had; and the sins of the Gentiles came and all studies of virtue in the unbelieving Jews were corrupted by perverse inhabitation; unclean spirits came, and the hearts devoid of the constancy of faith were occupied; or certainly the Gentiles came and made the once best studies of the Jews their own by believing. For even in former times, they had themselves made the divine words, which they had already partly abandoned, be interpreted for them; and now they have received the faith of Christ cast away by them, along with the divine Scriptures, and they possess them as if by inhabitation. Indeed, that which was said, beyond the valley, and beyond Jordan, should be explained more clearly mystically, the very site of the place being intimated to a few. There is a great valley around the Jordan, itself flat, extending in immense length, called in Hebrew Elon or Aulon, which is surrounded on both sides by succeeding and coherent mountains, beginning from Lebanon and reaching beyond it to the desert of Pharan; and notable cities are in that Aulon, that is, in the flat valley, Scythopolis, Tiberias, and the lake near it; but also Jericho, the Dead Sea, and the surrounding regions; through which, as we said, the Jordan flows in the middle, rising from the sources of Paneas and ending in the Dead Sea. Since, therefore, it is not hidden that the valley signifies the lowliness of humility, and Jordan, in which the Lord deigned to be baptized, signifies the waters of baptism, it is rightly embraced by the valley of Jordan, so that the very site of the place may admonish us to seek humbly the entrance into the saving fountain and to behave humbly after we have left it. Whoever, therefore, were not in the valley of Jordan, but beyond the valley and beyond Jordan, they flee; because those who either neglect to receive or to keep the remedy of humility and baptism, can by no means prevail against evil spirits. This can generally be understood about Jews and pagans, about heretics and bad Catholics.
1 Samuel 31:9 — Commentary on Samuel
And they cut off the head of Saul, etc. The corruptors or demons persecuted Judea with the weapons of impiety to such an extent that they completely deprived it of the principal kingdom itself and snatched away the defenses of the sacred law, by which they prevailed against all adversities. Their downfall was soon spread widely by heralding to their accomplices as a sign of their own triumph and a cause of joy; and the increase of wickedness in the armor of God, which the blessed apostle Paul commanded us, who are to fight against the spiritual wickedness in the heavenly places (Ephesians VI), and who first put it on, fought the good fight, finished the race, kept the faith, receiving from the Lord the crown of righteousness (II Timothy IV); this, I say, the armor of heavenly warfare. The Jews, deceived and deceiving, tried to carry the divine words into infernal places, that is, to equate the doctrines of demons. It is evident that they did this and are doing this in two ways; either by carnally interpreting spiritual words perversely, or by treating the same divine letters, as common and not supported by any divine authority, according to their wishes. Indeed, the very nation deprived of the stronghold of the kingdom of Judea, reduced to nothing, and handed over to the power of enemies, the deceivers publicly displayed as a joke and a common proverb; which figuratively is the body of Saul, truncated on the wall of Bethshan, that is, displayed as an enemy's house, suspended by impious hands. But even heretics, struck down by the arrows of preceding sins, deprive themselves of the protection of charity, which is the fortress of all virtues. Just as the impure spirit cuts off the head of Saul when they persuade to follow their own sense rather than that of the Scripture. They strip them of arms when they pervert the divine words to their own, that is, diabolical sense. They place the arms of Saul in the temple of Ashtaroth. Ashtaroth indeed, not only because it is an idol, but also because it means the creation of spies, signifies the doctrine of malignant spirits, who, wandering around the folds of the faithful daily, explore if they can devour someone. When they perversely change the works with which they had served God to the service of their own wickedness, they hang the members, truly devoid of light and life, on the wall of the enemy's house.
1 Samuel 31:11 — Commentary on Samuel
When the inhabitants of Jabesh-gilead heard this, etc. Jabesh, which is interpreted as "dried up," designates the Church, which from all the flow of carnal desire, from every pollution of flesh and spirit, the fervor of justice of the Sun, that is, the aspiration of divine love, tempers. Whence, rightly is such situated on a mountain. And itself is called Gilead, that is, a heap of testimony, to signify the most subtle life of the saints, so that it cannot be turned aside to error, being established by fitting testimonies of Scriptures. Moreover, it is the city which, at the beginning of his reign, Saul, when he still served the Lord with humble piety, liberated from the siege of enemies. So, when the inhabitants of Jabesh-gilead heard whatever the Philistines had done to Saul, all the strongest men rose up.
1 Samuel 31:12 — Commentary on Samuel
And they walked all night, etc. When the inhabitants of the city of Christ situated on the mountain, Judea, from which they recollected heralds and ministers of salvation had come to them in patriarchs, prophets, and apostles, were treated with contempt and ridicule by the gentiles, they rose to the work of the word, all zealously rejoicing to act; and amidst the darkness of erring ones themselves walking the path of virtues, they forbade rejoicing in the public insultation of those whose fault brought salvation to the gentiles as if pertaining to the house of the devil. They say, if the first fruit be holy, so also is the lump; and if the root be holy, so also are the branches. But if some of the branches have been broken off, and you, being a wild olive tree, were grafted in among them, and made a partaker of the root and fatness of the olive tree, do not boast against the branches (Rom. XI), and the other things which the Apostle miraculously and elaborately addressed to the Romans.
1 Samuel 31:13 — Commentary on Samuel
And they fasted for seven days. Literally and rightly for the dead, so that they may reach rest, it is fasted for seven days, which after the six ages of this world, in which we labor in the flesh, the seventh is in that world the age of rest for the souls freed from the flesh, in which the blessed await that glorious time when they may deserve to rise. The figure of this rest and resurrection, and the seventh day in the law, and the seventh or fiftieth year, in which rest of works was given, typologically foretold. The Lord showed the same example of our hope and dispensation of faith, who was crucified on the sixth day of the week, rested on the seventh in the tomb with His body, and on the eighth which is the first day of the week, rose from the dead. But in part of the allegory, regarding the blindness of the Jews who thus far observe the Sabbath carnally, his faithful fellow citizens and kinsmen rightfully retain sorrow and continuous grief in their hearts, as if they are fasting for seven days; because while their brothers and kin are still established in error, they can in no way have full joy. But when they too have fully understood the mystery of the eighth day, that is, of the Lord's and their own resurrection, both together, aided by the grace of Christ, will rejoice in perpetual festivity.
1 Thessalonians 4:17 — On the Gospel of Mark
And there appeared to them Elijah with Moses, and they were talking with Jesus. Moses and Elijah, one of whom we read was dead and the other taken up into the heavens, were seen in majesty with the Lord (as Luke writes), signifying the future glory of all the saints in Him. Evidently at the time of judgment, some will be found alive in the flesh, or also, having previously tasted death, will be resurrected and will reign together with Him. As the Apostle testifies: The dead in Christ will rise first; then we who are alive, who are left, will be caught up together with them to meet the Lord in the air, and so we will always be with the Lord (1 Thess. IV). Alternatively, Moses and Elijah, that is, the legislator and the eminent prophet, appear and speak with the Lord coming in the flesh, to show that He is the one whom all the oracles of the law and the prophets promised. However, they appear not in the lowly places, but on the mountain with Him, because, indeed, only those who transcend earthly desires in their mind perceive the majesty of Holy Scripture, which is fulfilled in the Lord. Finally, even the sons of Israel saw Moses, but they did not deserve to follow him as he went up to God on the mountain, and they saw him turned back to them not without a veil. They knew Elijah, but it was only Elisha who with the sons of the prophets contemplated his triumphant ascent. Because many of us widely read the words of Scripture; but how exalted it shines in the mysteries of Christ, very few more perfect ones understand.
1 Timothy 2:5 — Homilies on the Gospels 1.6
We have heard from the Gospel reading [commenting on Lk 2:1-14], dearly beloved brothers, that when the Redeemer of the world, our Lord and God, Jesus Christ, was about to be born into the world, an edict went out from Caesar Augustus, who then held the highest place with respect to worldly reigns. The edict said that the entire world was to be enrolled. We must not suppose that this happened by chance, but we must understand that it was provided through a most certain divinely arranged plan of this same Redeemer of ours. And, indeed, just as in his divinity the Mediator between God and human beings foresaw the mother of whom he willed to be born when he should so will, so also in his humanity he chose the time when he wished for his nativity. Moreover, he himself granted that this time should be such as he willed, namely, that in a calm among the storm of wars a singular tranquillity of unusual peace should cover the whole world.
2 Chronicles 2:17-18 — Of the Temple of Solomon 1.3.4
Now the overseers who were in charge of each operation are the writers of sacred Scripture by whose teaching authority we are instructed in all things as to how best to teach the ignorant and correct the contemptuous, to bear each other's burdens so that we may fulfill the law of Christ. But the more each one labors in giving his neighbors support in their needs or in correcting their mistakes, the more surely may he expect in the life to come the rewards whether of peace of soul after death or of blessed immortality of body. Consequently, the aforesaid overseers are rightly recorded as numbering 70,000 and 80,000: 70, because of the sabbath rest of souls for the seventh day is consecrated to the sabbath, that is, rest; 80, because of the hope of resurrection on the eighth day, that is, after the sabbath, has already taken place in the Lord, and, it is hoped, will take place in us also on the eighth day and in the eighth age to come. The overseers, on the other hand, were 3,300, doubtless because of faith in the holy Trinity that the holy Scriptures proclaim to us. But the fact that in the book of Paralipomenon the number 3,600 is written instead of 3,300 has to do with the very same perfection of people of sublime virtue. For because the Lord completed the adornment of the world in the number six, the perfect works of good people are rightly apt to be symbolized by the same number, and because holy Scripture teaches that we must have the works of piety as well as true faith, the overseers of the temple works are rightly said to be 3,600. Nor should we pass over the fact that these 70,000 and 80,000 hod carriers and stonemasons with their overseers were not from Israel but from among the proselytes, that is, strangers who sojourned among them. For it is written in the book of Paralipomenon, "And Solomon took a census of all the proselytes resident in the land of Israel, on the model of the census that David his father had taken; and it was found that they numbered 153,600. And he put 70,000 of them carrying burdens on their shoulders," and so forth.
2 Chronicles 24:20-22 — Homilies on the Gospels 1.3
Zechariah was son of high priest Jehoiada, a man who was likewise very holy. They stoned Zechariah between the temple and the altar, as the Lord himself bore witness when he made mention of the blessed martyrs in the Gospel.
2 John 1:1 — Commentary on the Catholic Epistles
The Elder to the elect lady and her children, etc. Some think that this and the following epistle are not of John the apostle, but of a certain presbyter John, whose tomb is shown to this day in Ephesus. Papias, too, the hearer of the apostles, and bishop in Hierapolis, often mentions him in his works. But now the general consensus of the Church holds that John the apostle also wrote these epistles, because they truly show much similarity in words and faith with his first epistle, and with similar zeal detest heretics. John calls himself the Elder either because he was advanced in age when he wrote these epistles, or because the name "elder" or "presbyter" was fitting for a bishop due to maturity in wisdom and gravity. Hence Peter also says: "The elders who are among you I exhort, who am also an elder, and a witness of the sufferings of Christ" (1 Peter 5). The Elder, he says, to the elect lady and her children, whom I love in truth, that is, I love with true love, namely, that which is according to God. Or certainly, I love those whom I consider persevering in the truth.
2 John 1:2 — Commentary on the Catholic Epistles
For the truth's sake, which dwells in us, etc. He says, we love you and yours for no other reason than for the truth of the faith, which always remains invincible in us, for we find that you also invincibly guard the same.
2 John 1:3 — Commentary on the Catholic Epistles
May grace, mercy, and peace from God the Father be with you, etc. Since the heretics of that time, namely Marcian and Cerinthus, denied that our Lord Jesus Christ was truly the Son of God and attributed his beginning to human birth, John rightly recalls him as the Son of God the Father to refute these blasphemers. He also testifies that grace, mercy, and peace are to be given to the faithful by him just as by God the Father, to demonstrate that he is equal and co-eternal with the Father, signifying that his gifts are the same as those of the Father. As the Lord himself, speaking of his and the Father's consubstantiality, said: "For whatever the Father does, the Son does likewise" (John V).
2 John 1:5 — Commentary on the Catholic Epistles
And now I ask you, lady, not as though I were writing a new commandment to you, etc. By this word, he reproaches the heretics, who were attempting to introduce new doctrines, leaving behind what they had heard from the apostles, and thereby disrupting the bonds of brotherly charity. Therefore, he says that he is by no means writing a new commandment but merely urging that the old faith and unblemished charity remain in all things.
2 John 1:7 — Commentary on the Catholic Epistles
For many deceivers have gone out into the world, etc. This can also be understood concerning the heretics who indeed confess Jesus Christ incarnate but do not rightly perceive some part of his faith, such as his true flesh, true soul, true divinity, true Father God, true Holy Spirit, omnipotent God, or any other thing that true faith confesses. It can also be taken concerning the Jews, who wholly deny Jesus Christ, swear that Christ has not yet come in the flesh for the salvation of the world, but expect the Antichrist to come for their destruction.
2 John 1:9 — Commentary on the Catholic Epistles
Everyone who goes ahead and does not remain in the teaching, etc. Note the difference in words, and embrace the truth of the faith. He says that whoever does not remain in the teaching of Christ does not have God, but whoever remains in his teaching has both the Son and the Father, to show that the Father and the Son are one true God, and to convict those of falsehood who assert that the Son is either not God, or is posterior or inferior to the Father.
2 John 1:10 — Commentary on the Catholic Epistles
If anyone comes to you and does not bring this teaching, etc. John speaks thus about schismatics or heretics to be detested, what he taught in words, he also practiced in deeds. For his most holy listener and strongest martyr Polycarp, the bishop of the Smyrnaeans, recounts that at a certain time, while he had entered the baths at Ephesus for the sake of washing, and had seen Cerinthus there, he immediately jumped out and left without washing, saying: "Let us flee from here, lest even the baths collapse in which Cerinthus, the enemy of truth, is bathing." The same Polycarp also, when he once met Marcion, who said to him: "Recognize us," he replied: "I recognize, I recognize the firstborn of Satan." Such caution did the apostles and their disciples use in religion at that time, that they would not permit even a word's communion with any of those who had deviated from the truth; as Paul also says: A man that is heretical, after a first and second admonition, avoid, knowing that such a one is perverted and sins, being self-condemned (Tit. III).
2 John 1:13 — Commentary on the Catholic Epistles
The children of your sister, the Elect, greet you. Just as he prohibits us to greet the adversaries of the truth, so, conversely, he greets the elect on behalf of the elect, so that the faithless may be detested by all the good, possibly to correct them in this way, and that the peace and love among the faithful may always increase.
2 Kings 2:11-14 — Homilies on the Gospels 2.15
The prophets proclaimed the mystery of the Lord's ascension not only by their words but also by their actions. Both Enoch, the seventh [in the line of descent] from Adam, who was transported from the world, and Elijah, who was taken up into heaven, gave evidence that the Lord would ascend above all the heavens.…Elijah presented an image of this festivity of the Lord by a miracle with richer significance. When the time in which he was to be taken away from the world was near, he came to the river Jordan with his disciple Elisha. With his rolled-up cloak he struck the waters, they were divided, and both of them crossed over on dry land. And he said to Elisha, "Ask what you want me to do before I am taken away from you," and Elisha said, "I entreat you that your spirit may become double in me." As they went on conversing together, behold, Elijah was suddenly snatched away, and, as the Scripture says, "He ascended as if into heaven." By this action of his soaring aloft it is meant that [Elijah] was not taken up into heaven itself, as was our Lord, but into the height of the air [above the earth], from where he was borne invisibly to the joys of paradise. Elisha took up the cloak of Elijah that had fallen from him; and, coming to the river Jordan, he struck the water with it, and after calling on God, he divided the water and crossed over. Let your love take note, my brothers, how the symbolic event agrees point by point with its fulfillment. Elijah came to the river Jordan, and having laid aside his cloak, he struck the waters and divided them. The Lord came to the stream of death, in which the human race ordinarily was immersed, and laying aside from himself for a time the clothing of flesh that he had assumed, struck down death by dying and opened up for us the way to life by rising. The change and decline of our mortal life is properly represented by the river Jordan, since the meaning of Jordan in Latin is "their descent," and since as the river flows into the Dead Sea, it loses its praiseworthy waters. After [the water of the river] Jordan was divided, Elijah and Elisha crossed over on dry land; by his rising from the dead the Savior bestowed on his faithful ones the hope of rising too. After they had crossed over the river Jordan, Elijah gave Elisha the option of asking for what he wanted. The Lord too, after the glory of his resurrection had been fulfilled, implanted in his disciples a fuller comprehension of what he had promised previously, that "whatever you ask in my name, I will do [for you]." Elisha asked that the spirit of Elijah might become double in him. The disciples, thoroughly instructed by the Lord, desired to receive the promised gift of the Spirit, which would make them capable of preaching not only to the single nation of Judah, which he himself taught when he was present in the flesh, but to all countries throughout the globe as well. Did he not pledge the double grace of his Spirit when he said, "A person who believes in me will himself also do the works that I do, and he will do even greater ones than these"? As Elijah and Elisha were conversing together, a chariot with fiery horses suddenly snatched Elijah as if into heaven. By the chariot and fiery horses we are to understand the angelic powers, of whom it is written, "He makes the angels his spirits and his ministers a burning fire" (Elijah, being an ordinary human being, had need of them to be raised up from the earth). The Lord too was suddenly taken up as he was speaking with his apostles and as they were looking on; although he was not assisted by the help of angels, he was served by an angelic band of companions. He was truly assumed into heaven with the angels also bearing witness to it, for they said [to the apostles], "This Jesus who has been taken up from you into heaven." When Elijah was raised up to the heavens, he let the cloak with which he had been clothed fall to Elisha. When our Lord ascended into heaven, he left the mysteries of the hu…
2 Kings 11:5 — Questions on the Book of Kings #18
"Let a third part of you come in on the Sabbath, etc." [2 Kings 11:5] This is what the high priest Jehoiada said to the priests and Levites when he brought forth Joash the son of Azariah, whom he had secretly nurtured in the temple for six years during Athaliah's reign: "Let a third part of you come in on the Sabbath and keep watch at the house of the king; let a third part be at the Gate of Seir, and a third part at the gate which is behind the habitat of the guards; you will keep watch at the house of Mesha. Let two parts of you, all going out on the Sabbath, keep watch at the house of the Lord around the king, and you shall surround him, having weapons in your hands," and the rest which is mentioned or done there. These things can be better understood if some things about the places in the temple where these events occurred are more broadly recalled. The temple itself, excluding the porticos which surrounded it on all sides, was sixty cubits long and twenty cubits wide within its walls (this is the initial measurement named in the Words of the Days). The entire circumference of the courtyard was surrounded by a wall three cubits high, having an entrance on the east side, of which Scripture in the Book of Kings thus makes mention: "And he built the inner court three rows of hewn stone and one row of cedar logs" (I Kings VI). This court is called inner because there are other outer courts surrounding it. Furthermore, in the Words of the Days, it is thus written: "He made also the court of the priests and a great hall and doors in the hall which he covered with bronze" (II Chronicles IV). This court of the priests is so named because it was made to guard against the entrance of others into the temple, signifying that only the priests were permitted to enter. This same court was closer to the wall of the temple from the south, west, and north sides. Further to the east, where it also had an entrance through steps, it extended to a great length from the temple, as in that part it had the altar of burnt offerings, in that part ten lavers in which the offerings were washed, in that part the bronze sea in which the priests who were about to enter for ministry washed, in that part the choirs of Levites for the sacrificing and chanting priests. This courtyard, however, was surrounded all around at a distance by a very large square building. Its inner wall, that is, the one facing the temple from the four parts of the world, was constructed entirely in arches below, but further up it was founded in solid firmness. And it had bronze doors, as we mentioned earlier. And doors in the basilica, which it covered with bronze; which was also provided with very large porticos and was separated by suitable upper rooms. And again outside this building, another one was made in a similar scheme in a circle. But also a third one, nonetheless, made in the same order around those, surrounded all the interior at length and breadth in a circle, differing only from the previous buildings in that its Eastern and Northern wall did not have doors, for each of them pertained to the walls of the city. However, these are the courts sung about in the Psalms: "Who stand in the house of the Lord, in the courts of the house of our God" (Psalms 113, 135). And since the house of the Lord itself was constructed in a higher place, it happened that the farther the courtyards were made, the higher their walls were, as they had foundations below; so much so that the outermost had walls in height up to four hundred cubits, yet they did not come close to matching the height of the temple. Of all these things there is a general mention in the book of Chronicles as follows: "And David gave Solomon his son the description of the porch and of the temple, and of the storerooms, and of the upper rooms, and of the innermost chambers, and of the place of atonement, and also of all that he had thought of the courts of the house of the Lord and of all the surrounding rooms and of t…
2 Kings 11:12 — Questions on the Book of Kings #19
"And he brought out the king's son, and put the diadem and the testimony upon him." [2 Kings 11:12] What follows about the same: He brought out the king's son, and put the diadem and the testimony upon him, signifies the kingly insignia on the head in the diadem, and the decrees of God's law, by which it is declared what the king should do and how he is commanded to live, in the testimony. Finally, more openly in the book of Chronicles: And they put the diadem on him, and gave him the law to hold in his hand (2 Chronicles 23); and it was indeed of great and salutary wisdom, that after the death of the tyrannical and impious queen, to the succeeding son of the legitimate king, simultaneously with the state of kingship, the discipline of God's law should also be entrusted, so that he who saw himself set over the people in rule should remember that he himself was to be subject to divine laws in rule.
2 Kings 12:15 — Questions on the Book of Kings #20
"And no account was made with the men who received the money, etc." [2 Kings 12:15] This is said, about the restoration of the house of the Lord by the aforesaid king Jehoash: And no reckoning was made with the men who received the money to distribute it to the craftsmen, but they dealt with it in faith, showing their devotion, because they had so much fervor in religion that no one doubted but that they handled the Lord's money without suspicion of any fraud, and that they faithfully offered it, taken from the treasury, to the workmen for repairing the house, as each had need.
2 Kings 14:7 — Questions on the Book of Kings #21
"He struck down ten thousand Edomites in the Valley of Salt, etc." [2 Kings 14:7] It is said of Amaziah, the king of Judah: He struck down ten thousand Edomites in the Valley of Salt, and took Sela in war, and called its name Joktheel; the Valley of Salt was where they made salt, either from a spring of brine, as in many places, or by cutting, drying, and burning, or by boiling salty well waters until they solidified into salt, or by any other method by which salt is usually made. In that place, Joab is also recorded to have struck down twelve thousand Edomites. It must also not be overlooked that the old edition, for the Valley of Salt, placed Gemelach, as if it were the name of a region. Petra, however, is a noble city of Arabia, in the same land of Edom, which in the Book of Numbers is called Rekem, and by the Syrians today is still called thus (Num. 31). Joktheel, which Amaziah as victor gave it as a name, is interpreted as the assembly of God, or the help of God, acting faithfully so that it would be recorded for perpetual memory, because he took it either with the assembly of the people of God or with God's help.
2 Kings 14:25 — Questions on the Book of Kings #22
"He restored the boundaries of Israel from the entrance of Hamath, etc." [2 Kings 14:25] It is said of Jeroboam, king of Israel: He restored the boundaries of Israel from the entrance of Hamath to the sea of the Arabah. Hamath, which is now called Epiphania, was the northern boundary of Israel. However, the sea of the Arabah, which in Hebrew is called Araba, designates the Dead Sea, which in length extends for 580 stadia to Zoaras of Arabia, and in width for 150 stadia to the nearby Sodoms.
2 Kings 17:29 — Questions on the Book of Kings #23
"And each nation made its own gods." [2 Kings 17:29] It is said of those nations brought into Samaria by the king of Assyria: And each nation made its own gods and placed them in the high places that the Samaritans had made, each nation in the cities in which they lived; for the men of Babylon made Socoth Benoth, the men of Cuth made Nergal, and the men of Hamath made Ashima; moreover, the Avvites made Nibhaz and Tartak; indeed, in the Book of Places it is read that Benoth and Nergal were cities that the Samaritans who had come from Babylon built in the region of Judea. Asima also a town, which they who had come from Hemath built. For Nebaaz and Thartha are cities which the Hevites founded in the same land of Judea. But it seems, according to the logic of the speech, that the names of the idols which these peoples had previously worshipped in their own land can also be understood here. Because it was said: And each nation made its own god, it was added as if to complete the thought: For the men of Babylon made Socoth Benoth, that is, tabernacles of Benoth. And better, if I am not mistaken, would the translator do, if he translated Socoth into tabernacles in Latin, and placed the name of the idol Benoth absolutely; and as is clearly said in what follows: But those who were from Sepharvaim burned their sons in the fire to Adrammelech and Anammelech, the gods of Sepharvaim; where it is shown that Adrammelech and Anammelech were idols of the city of Sepharvaim. Thus it seems consequent that Nergel of the Cutheans, Asima of the Hemathites, Nebaaz and Thartha were idols of the Hevites.
2 Kings 18:34 — Questions on the Book of Kings #24
"Where is the god of Hemath and Arphad? Where is the god of Sepharvaim?" [2 Kings 18:34] Rabsheh said this among other things with which he blasphemed God, crying out against Jerusalem: Where is the god of Hemath and Arphad? Where is the god of Sepharvaim, Ana and Ava? Have they delivered Samaria out of my hand? He showed that the Samaritans served the gods of all these cities or nations, and that they were not gods but idols, rightly subverted as those who worshipped vanity deserved. Hemath is a city of Coele-Syria, which is now called Epiphania, near Emesa, as we previously noted; Arphad is a city of Damascus, which Jerome also writes was conquered by the king of Assyria (Jeremiah 40). Sepharvaim, in the plural, means books or letters, is the name of places from which the Assyrians who were moved settled in Samaria, as we find in the Books of Places. In Isaiah, however, this term also appears to be a city name, where it is clearly said: Where is the god of the city of Sepharvaim? (Isaiah 37). Although it is said in the plural, like Thebes or Athens. For Ana and Ava, the old edition placed the name Aneugava as if it were one city, and indeed it is written so in Hebrew; but since the syllable u in the middle of the name signifies a conjunction, it may also be distinguished as Ana and Gava, as Aquila translated; or Ana and Ava, as our translator rendered.
2 Kings 20:9 — Questions on the Book of Kings #25
"Do you wish the shadow to go forward ten lines or to go back ten steps, etc.?" [2 Kings 20:9] What the prophet Isaiah said to King Hezekiah: Do you wish the shadow to go forward ten lines, or to go back ten steps? signifies the same thing by the name of steps as by lines, that is, the division of hours, which we usually mark twelve per day on a sundial; or, as Jerome says, the steps were constructed by mechanical art, so that the shadow descending each one would mark the intervals of the hours. It was then the tenth hour of the day when the prophet spoke to the king: Do you wish, therefore, he said, that the shadow go forward ten lines, the sun proceeding above the earth through northern regions to the east, which it was about to do daily in the usual course: or that the shadow go back ten steps, the face of the sun being turned backward and returning through the southern region to the east? But the king said, It is easy, he said, for the shadow to grow by ten lines; I do not wish this to happen, but that it should go back ten steps. For he saw that it could be a greater miracle if the sun acted contrary to its usual course, than if it proceeded in the usual manner; although much higher, i.e., lifted above the earth to the east, as if flying to the morning of the second day without any intervening night. For indeed those who live in the island of Thule, which is beyond Britain, or in the farthest boundaries of the Scythians, see this happen for several days during the whole summer, because the sun, having set for the rest of the world and placed under the earth, nonetheless appears above the earth to them the whole night; and it is visibly seen how it returns from the western part to the eastern lowly, until it is again given back to the whole world at the common rising, as both the histories of the ancients and the abundant evidence of our men of this age, who come from those parts, testify. However, those who inhabit the innermost parts of the south never see the sun return from the western to the eastern through the meridian regions.
2 Kings 22:14 — Questions on the Book of Kings #26
"She who dwells in Jerusalem in the second district." [2 Kings 22:14] What is said about Huldah the prophetess: "She who dwells in Jerusalem in the second district"; what this means is explained in the book of Chronicles, where it is written about the aforesaid King Hezekiah: "He also built, with great earnestness, all the wall that had been broken down, and reared up towers on it, and another wall outside" (2 Chron. 32). Zephaniah mentions this place, saying: "A voice of crying from the Fish Gate, and a wailing from the Second Quarter" (Zeph. 1). For which the old edition translated it as a proper name of the place, in Masena. Masena indeed means Second Quarter. Therefore, what is said about the prophetess dwelling in the Second, understand it as part of the second wall.
2 Kings 23:10 — Questions on the Book of Kings #27
"He also defiled Topheth, etc." [2 Kings 23:10] What is said about King Josiah: "He also defiled Topheth, which is in the Valley of the Son of Hinnom, so that no man might consecrate his son or his daughter through the fire to Molech"; these places are frequently mentioned in Scripture, especially in the book of Kings and the prophet Jeremiah. Now the Valley of Hinnom, or the Valley of the Son of Hinnom, is near the wall of Jerusalem, toward the east, in which the beautiful grove of Siloam is watered by springs. But Topheth, or Tophet (both spellings are used), was a place in the same valley, near the fuller's pool, which is mentioned in Scripture, and near the field of Aceldama, which is shown to this day on the southern side of Mount Sion. In Topheth, which was a very pleasant place, altars were set up to sacrifice to demons, and to consecrate their children to a wicked fire, or to offer burnt offerings, as it is written in the book of Chronicles about King Ahaz: "He it was who burned incense in the valley of the son of Hinnom, and burned his children in the fire." Ben-Hinnom indeed means the son of Hinnom. The Valley of Hinnom is called Gehinnom in Hebrew, from which in the New Testament, the name Gehenna is applied to the punishment of hell, because just as in the Valley of Hinnom, those who served idols in it perished, as testified by the prophets, so too will sinners be punished with eternal damnation for their sins. Therefore, when Jeremiah relates that the Lord commanded him and said, "Go out to the valley of the son of Hinnom, which is by the entry of the Pottery Gate"; soon after he says: "And this place shall no longer be called Topheth, nor the Valley of the Son of Hinnom, but the Valley of Slaughter: and I will make void the counsel of Judah and Jerusalem in this place, and I will cause them to fall by the sword" (Jer. 19). Isaiah also most clearly calls Topheth hell; he, while describing the perpetual destruction of the devil under the name of Asshur, saying: "For through the voice of the Lord shall Asshur be beaten down, who smote with a rod. And the passage of the rod is prepared, which the Lord shall cause to rest upon him" (Isa. 30), forthwith added how and where he should perish, saying: "For Topheth is ordained of old; yea, for the king it is prepared; it is deep and large." Beautifully he says "And large," because Topheth means width. His nourishments, it is said, are fire and much wood; the breath of the Lord, like a stream of sulfur, sets it ablaze. But Josiah defiled Tophet, either by scattering the bones of the dead there, as it is read that he did in other places of idols, or by dispersing any other unclean things, so that the place would appear to all who looked at it as more fitting for abomination than for delight.
2 Kings 23:11 — Questions on the Book of Kings #28
"He also removed the horses that the kings of Judah had given, etc." [2 Kings 23:11] What follows about the same king Josiah, he also removed the horses which the kings of Judah had given to the sun at the entrance of the temple of the Lord; and shortly after: He burned the chariots of the sun with fire; this shows that the Jews at all times were devoted to all kinds of idolatry and superstition, so much so that in adoration of the sun, which they believed to be a god after the manner of the Gentiles, they attached his image which they had made to horses and chariots, and this in the courts of the temple of the Lord. For the Gentiles are accustomed to depict or make an image of the sun in this way, placing a young boy in a chariot, and attaching horses to him as if rushing towards the sky. They represent him as a boy because the sun, as if born anew each day with its rise, never falls into old age through the ages. But that they attribute chariots and horses to him is believed to have been taken from the miracle of the prophet Elijah, who was taken to heaven in a fiery chariot with fiery horses, as John, the bishop of Constantinople, estimates. For that which is called Helios in Greek means the sun (as even Sedulius shows, when he sang about Elijah's ascent, saying: How well the fiery path of heaven suits Elijah, who glows rightly even by name. He was worthy of this aid: for if one letter of the Greek word is changed by accent, it means the sun. Hearing from the Israelites, reputed to have divine letters, that Elijah was transported to the heavens by a fiery chariot and fiery horses, or certainly seeing this depicted among other things on the wall, the Greeks, deceived by the similarity of the name, believed this to signify the sun's passage through the heavens, and transformed a divinely performed miracle into a testimony of error, conceived by human folly; the Jews themselves, imitating them, strove not to be less foolish than the most foolish of the Gentiles in any matter.
2 Kings 23:13 — Questions on the Book of Kings #29
"Also the high places that were in Jerusalem, etc." [2 Kings 23:13] What is said shortly after about the same king: Also the high places that were in Jerusalem, to the right side of the Mount of Offense, etc., up to, The king defiled and crushed the statues; it is clear as daylight that Scripture usually names high places as locations set on leafy hills, in which they sacrificed either to demons or even to the Lord, drawn by the pleasantness of the locations, contrary to the prohibition of leaving the altar which was in the temple and offering sacrifices. Whence it is often said in this book about kings who were less perfectly just: Nevertheless he did not remove the high places. But the Mount of Offense, he calls the Mount of the idol, because it is customary in Scriptures to name idols as offense, because either God is offended in them, or they bring offense and ruin to their worshipers, as is indicated in this very sentence that follows, when it says: Which Solomon, the king of Israel, had built for Astaroth, the idol of the Sidonians, and for Chamos, an offense to Moab, and for Melchon, an abomination to the children of Ammon. Where this also, if I am not mistaken, is clearly shown, which I wish had not been shown: that evidently Solomon never perfectly repented of the crime of idolatry he had committed. For if he had produced fruits worthy of repentance, he would have striven above all to remove the idols he had built from the holy city; and not, to the scandal of the foolish, would he have left what he, although once the wisest, had done erroneously, as if done wisely and rightly. Scripture mentions this above, saying: Then Solomon built a shrine for Chemosh, the idol of Moab, on the mountain opposite Jerusalem, and for Molech, the idol of the children of Ammon (1 Kings 11). Nor should it seem contradictory that the mountain where these idols were made is said to be against Jerusalem, here it is stated to be placed in Jerusalem; because undoubtedly it was situated so near the city, that it seemed to belong to it, and also to stain it with the filth gathered there.
2 Kings 24:14 — Questions on the Book of Kings #30
"And he carried away all Jerusalem, etc." [2 Kings 24:14] Reporting this about Nebuchadnezzar, who carried away all Jerusalem, and all the leaders, and all the mighty men of valor, ten thousand captives, Scripture adds, saying: "And all the craftsmen and smiths." This is what was said above to have been done by the Philistines to the people of Israel when it was said: "Now no blacksmith could be found in all the land of Israel." For the Philistines said, "Lest the Hebrews make swords or spears" (1 Samuel 13:19). Just as then, they took care that the Hebrews, having blacksmiths, might not make arms to resist, so now the Chaldeans, having destroyed Jerusalem and laid waste the whole land of promise, make sure that no craftsman, no smith, remains in it, who either could repair the polluted walls of the city or restore the broken structures; on the contrary, whatever skill they found among the exterminated people, they transferred entirely to Babylon; so that it might either be useless or serve the interests of that city. Because this most lamentable history is so much in line with the negligence of our times, I do not think its allegory should be kept silent. It is known that Jerusalem and the land of Israel represent the city of Christ, that is, the holy Church; but Babylon and the Chaldeans or the Philistines signify the city of the devil, that is, all the multitude of either wicked men or angels. And Israel serves the Philistines or Chaldeans, when any of the faithful, nominally existing in the Church, but otherwise deceived by unclean spirits or men, submit their minds to greed, luxury, or any other sin. Nebuchadnezzar carries away Israel and all the leaders, the mighty men of valor, ten thousand captives, when either the teachers of the people, those who seemed to serve the Lord with an invincible spirit and to faithfully observe the Decalogue in love of God and neighbor, either suddenly, overcome by the temptations of the world or adversities, or defile themselves with greater crimes, or certainly, by deviating into heresy, incur the mark of open apostasy. But the weapons with which, resisting the devil, we defend the freedom given to us by God, what else are they but the words of the Scriptures? In which, by the examples of the Lord Himself and His saints, we learn more clearly than daylight how the wars against vices ought to be overcome. But the Philistines deprive the sons of Israel of armor smiths, just as malicious spirits obstruct the souls of the faithful from the meditation of sacred reading by inserting secular affairs, so that they neither gain confidence from this exercise in resistance for themselves, nor approach others, possibly those who cannot read, by exhorting or correcting them to resist vices. They take away the weapons smiths when they oppress those knowledgeable in the sacred words with such crimes that they are utterly ashamed to speak the good they have learned. They transfer every artisan and engraver to Babylon from Jerusalem, when they turn those who used to benefit many by various works of virtue and to fortify the city of God against the incursions of temptations away from their purpose; and compel them to use the talent, which should have been devoted to the protection of the holy Church, instead to serve the will of the king of vices. However, if we wish to understand "engraver" here not as the maker of doors or walls, but rather of gold and gems, it certainly refers to the same spiritual exposition. It is indeed said of wisdom that it is gold and a multitude of gems (Prov. 20); and therefore, we can aptly understand the engravers of these as the teachers, who, as long as they live and teach rightly, devote their art to the adornment of the holy city. But if they happen to err, what else but that they are taken captive by the Chaldean people and transferred to Babylon? And since to transfer the artisan and the engraver from Jerusalem to Babylon is to bury the talent of the word received from…
2 Peter 1:1 — Commentary on the Catholic Epistles
In the righteousness of our God and Savior Jesus Christ. Therefore, the apostle Peter writes a letter to them, greeting those who have obtained an equal faith to his own, and exercise it through works of righteousness. Namely, the righteousness which human prudence has not discovered, nor legal institution teaches, but the Lord and our Savior speaking through the Gospel has shown, when he says: Unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of heaven (Matthew 5). And again: You have heard that it was said to those of old, You shall not murder. But I say to you, etc. (Ibid.).
2 Peter 1:2 — Commentary on the Catholic Epistles
Grace and peace be multiplied to you, etc. In the first Epistle he wrote: Grace and peace be multiplied to you (1 Peter 1). But in this one: Grace and peace be fulfilled to you, because, of course, he wrote the former letter to those beginning, and this one to those more perfect. For peace and grace are multiplied to those advancing well in this life through faith, but will be fulfilled for those arriving in the other life through vision. Hence, well, when saying: Grace and peace be fulfilled to you, he added: In the knowledge of our Lord Jesus Christ. Because this is eternal life (he says), that they know you the only true God, and Jesus Christ whom you have sent (John 17). And again: If the Son sets you free, you will be truly free, and you will know the truth, and the truth will set you free (John 8).
2 Peter 1:3 — Commentary on the Catholic Epistles
Just as His divine power has given us all things, etc. This statement depends on the previous sentences. The meaning is: Grace and peace be multiplied to you as you come to know our Lord Jesus Christ perfectly. And know this too through Him, that all things of His divine power have been given to us through His grace, which are sufficient for attaining life and preserving piety. Hence, He says: Because everything I have heard from My Father I have made known to you (John XV). And elsewhere: And the glory which You have given Me, I have given them (John XVII). But if it is read as some manuscripts have: Which has been given for life and piety, then the meaning will be: So that you may understand how our Lord has given all things of His divine power to us according to the measure of our capacity, which power has been given for us to attain life and piety. For this form of expression is very common in the Scriptures; and it is called by grammarians ellipsis, that is, the omission of a necessary word, such as in the Psalm: For neither from the east, nor from the west, nor from the desert mountains. It implies, for the way of escape is evident, for God is judge everywhere (Psalm LXXIV).
2 Peter 1:4 — Commentary on the Catholic Epistles
By which He has given us exceedingly great and precious promises. By which means, through the knowledge of Him, because the more perfectly one knows God, the more profoundly one feels the greatness of His promises.
2 Peter 1:5 — Commentary on the Catholic Epistles
But you, giving all diligence, supply virtue in your faith. Virtue in this place is placed not for strength and miracles, but for good conduct; which is rightly to be joined to faith, lest it be idle and dead without works: in which he rightly commanded that all diligence be added, because he who is soft and negligent in his work is brother to him who destroys his work.
2 Peter 1:6 — Commentary on the Catholic Epistles
And in knowledge, temperance. So that when they have learned to do well, immediately they abstain from evils, lest knowledge of heavenly things fall in vain, if one neglects to restrain himself from earthly temptations.
2 Peter 1:7 — Commentary on the Catholic Epistles
In piety, however, the love of brotherhood. So that no one renders the works of piety to their enemies with any other view than that of brotherly love. This, of course, obtaining in all temptation, aims at converting those whom one cannot teach or rebuke, to the affection of piety by praying or doing good.
2 Peter 1:8 — Commentary on the Catholic Epistles
For if all these things are present with you and abound, not empty, etc. He said if they abound, if with superior virtue they prevail against the wars of vices.
2 Peter 1:9 — Commentary on the Catholic Epistles
For he to whom these things are not present is blind, etc. The eye signifies knowledge, the hand signifies work. He is blind and groping with his hand who, not having the knowledge of righteous work, performs whatever seems right to him, and, ignorant of the light of truth, extends his hand to a work he does not see, lifts his steps to a path he does not foresee, and thus suddenly falls into the ruin of perdition, which he could not foresee. Such is everyone to whom these things that Peter speaks of are not present, because through the increments of spiritual virtues it is proper for us to reach the fellowship of divinity. On the contrary, Solomon, admonishing a wise listener: And let your eyelids precede your steps (Prov. IV). Which is clearly suggesting that in all our acts, we should diligently strive to foresee what we are to attain, carefully scrutinizing what is done according to God's will and what otherwise.
2 Peter 1:10 — Commentary on the Catholic Epistles
Wherefore, brethren, be more eager to make your calling and election sure through good works. Many are called, but few are chosen (Matt. 20, 22). The calling of all who come to faith is certain; but those who diligently add good works to the sacraments of faith they have received make their calling and election sure to those who observe them. Conversely, those who return to sins after their calling, when they depart from this life in these sins, already make it certain to all that they are reprobate.
2 Peter 1:11 — Commentary on the Catholic Epistles
For so an entrance will be abundantly supplied to you into the everlasting kingdom, etc. This passage is suited to that of the prophet Ezekiel, where speaking of a building set upon a mountain, he says: "And its ascent had eight steps" (Ezek. 40). And here indeed the blessed Peter enumerates eight steps of virtues, by which we must ascend, fleeing the corruption of worldly lust, to the habitation of the heavenly kingdom: faith, virtue, knowledge, self-control, patience, godliness, brotherly affection, and love. Of these steps the Psalmist surely speaks: "In his heart he has set his ascent" (Ps. 84), and elsewhere says: "They will go from strength to strength; the God of gods will be seen in Zion." (Ps. 84).
2 Peter 1:12 — Commentary on the Catholic Epistles
Wherefore I will always begin to admonish you about these things, etc. Why does he want to always admonish them about good works, those whom he says have knowledge and are confirmed in the present truth? Unless perhaps it is so that the knowledge they have learned they may exercise in good works, and the truth of which they are confirmed in presence they may guard with a fixed mind, lest ever through teachers of error they fall from the simplicity and purity of faith, concerning which teachers he speaks more in the course of the Epistle. And this sentiment agrees with that of blessed John, who says: "I have not written to you because you do not know the truth, but because you do know it" (1 John 2). Therefore, the apostles write to those who know the truth, and admonish them so that they might observe what they know. Whence also John, speaking, adds shortly after: "Let that which you have heard from the beginning remain in you" (Ibid.).
2 Peter 1:13 — Commentary on the Catholic Epistles
I think it right, as long as I am in this tabernacle, etc. We usually make use of a tabernacle in journey or in war, and rightly therefore the faithful, as long as they are in the body and are away from the Lord, testify that they are in tabernacles, in which they may conduct the journey of this life and fight against the adversaries of the truth.
2 Peter 1:14 — Commentary on the Catholic Epistles
Knowing that the putting off of my tabernacle is very near. Most beautifully does blessed Peter call his demise not death, but the putting off of his tabernacle, because indeed for the perfect servants of God it is as if they cast off the bonds of the flesh, as travelers having completed their journey go to their own home for habitation instead of their tabernacle, as those deployed in expedition return to their fatherland after the enemy has been driven away or defeated. For they acknowledge only their own home, only their municipality, only their fatherland in the heavens. Of which also the apostle Paul says: "We know that if our earthly house of this tabernacle is dissolved, we have a building from God, a house not made with hands, eternal in the heavens" (2 Cor. 5).
2 Peter 1:16 — Commentary on the Catholic Epistles
For we did not follow cleverly devised myths, etc. Here he touches upon both pagans and heretics, the former of whom did not fear to call whatever pleased them gods; the latter, after receiving the mysteries of the true God, no longer paid attention to the divine Scriptures but instead tried to transfer them by badly interpreting them according to their own erroneous understanding.
2 Peter 1:18 — Commentary on the Catholic Epistles
And we heard this voice brought from heaven, etc. Some deny that this Epistle was written by the blessed Apostle Peter; had they carefully attended to this verse and what follows: When we were with him on the holy mountain, they would by no means doubt the author of this Epistle. For it is established, according to the faith of the Gospels, that Peter, along with his fellow apostles James and John, heard that aforementioned voice when the Lord was glorified on the mountain.
2 Peter 1:19 — Commentary on the Catholic Epistles
And we have the prophetic word made more certain. That is, the one where it is said from the person of the Mediator of God and men: The Lord said to me, You are my Son, today I have begotten you (Psalm II). For if anyone (he says) considers our testimony to be unreliable, that in secret we saw the divine glory of our Redeemer, and heard the Father's voice directed to him, certainly no one will dare to contradict or doubt the prophetic word concerning this, which has long been included in the divine Scriptures and which all testify to be true.
2 Peter 1:20 — Commentary on the Catholic Epistles
Understanding this first, that every prophecy of Scripture, etc. This verse depends on what was said above: You do well to pay attention; for those who pay attention to the words of the prophets do well indeed, that they may have the light of knowledge through these. They must first understand that none of the holy prophets proclaimed to the people their own doctrines of life by their own interpretation, but recommended to their listeners to act upon what they had learned from the Lord. They simply delivered to God's people, whether by speaking or writing, the heavenly secrets they had perceived in private, unlike the soothsayers of the Gentiles, who proclaimed to the crowds of the deceived the inventions of their own hearts as the resolutions of a divine oracle. Therefore, just as the prophets wrote not their own words but the words of God, so also their reader cannot use his own interpretation but must very carefully consider how the writer himself wanted his words to be understood.
2 Peter 1:21 — Commentary on the Catholic Epistles
For prophecy never came by the will of man, etc. They could always foretell the future; but the Spirit itself filled their hearts whenever it wished; thus, it was not in their power to teach whatever they wanted, but they spoke only what they had learned, enlightened by the Spirit. We say this so that no one may dare to interpret the Scriptures according to their own will. Someone has ridiculously interpreted these words of the blessed Peter, saying that just as a flute receives the breath of a human to sound, yet does not understand the sound it produces because it is of an insensible nature; so the prophets, inspired by the Spirit of God, uttered what the Spirit willed, yet did not retain in their minds what they said, according to that line of Virgil: "It gives a sound without a mind." This is clearly a most shameless error. For how could they give such sound advice for living to their listeners, if, being like the insane, they did not know what they were saying? Why, then, are they called seers? How is it written: "The word that Isaiah saw" (Isaiah 2), or any other prophet, if not because in the hidden, most lucid vision of heavenly matters they understood the mysteries that they then clearly expressed to their listeners in words?
2 Peter 2:1 — Commentary on the Catholic Epistles
And they deny the Lord who bought them, etc. Concerning this buyer, Paul also says: "For you were bought at a great price; glorify and carry God in your body" (1 Cor. 6). Rightly indeed do they bring upon themselves swift destruction, who, denying their Redeemer, refuse to rightly confess Him and glorify, and by doing good, to bear Him in their own body: which all heretics do; for Arius, who says that our Redeemer is lesser than the Father in divinity, and Photinus, who says: "Christ is a man, not God," and Manichaeus, who says: "Christ is only God, not truly man," and Ebion, who says: "Christ did not exist before Mary, He took His origin from her," and Apollinaris, who says: "Christ is only God and flesh, never having taken a rational soul," and Pelagius, who says: "Christ is not the Redeemer of infants in baptism, because they, conceived without iniquities and born from their mother without sins, have no sin that must be forgiven to them, and therefore Christ is not the Savior of all the elect"; and other heretics with them indeed deny the Lord who bought them with the price of His own blood, because they proclaim Him not as truth reveals but as they themselves imagine. And therefore, made alien from the Redeemer, nothing is more certain than that they expect the pit of destruction.
2 Peter 2:2 — Commentary on the Catholic Epistles
And many will follow their debaucheries, etc. The way of truth will be blasphemed by heretics not only in those whom they draw out to associate with their heresy, but also in those whom by their most impure deeds and sacrifices, or the execrable mysteries they perform, they provoke to hatred of the Christian name, those who are unskilled thinking all Christians to be entangled in such wickedness. To whom Scripture says: "Through you My name is blasphemed among the nations" (Isaiah 52).
2 Peter 2:3 — Commentary on the Catholic Epistles
Their judgment has not ceased long ago. When 'long ago' signifies a past time and 'has not ceased' is a word in the present tense, it seems to mean nothing else but that the judgment of the perdition of the impious, which has already long begun, continually torments them presently and will never cease with any end.
2 Peter 2:4 — Commentary on the Catholic Epistles
For if God did not spare the angels who sinned. For many verses here conclude with one ending: The Lord knows how to rescue the godly from trials. For if, he says, God did not spare the angels who sinned, but consigned them to hell to be kept in chains of darkness until judgment; if, destroying the ancient world for its crimes by the flood, He saved righteous Noah; if, punishing the enormities of Sodom, He delivered Lot, a worshiper of justice, from the unjust; it is certainly known that the Lord knows how to rescue the godly from temptation and to reserve the wicked for torment on the day of judgment. And it should be noted in what he says, that God did not spare the angels who sinned, because those evil angels were not created evil by God, but became evil by sinning.
2 Peter 2:5 — Commentary on the Catholic Epistles
And He did not spare the original world. It is the same world in which the human race now dwells, which was inhabited by those who lived before the flood. Yet, nonetheless, that original world is rightly called another, as it is written in the following part of this Epistle that the world at that time, having been flooded by water, perished, and the heavens that existed before, meaning all the turbulent spaces of the air being consumed by the height of the increasing waters, and the earth, altered by the waters exceeding into another form. For although some mountains and valleys are believed to have been made from the beginning, they are not as significant as those now seen in the entire world. This could perhaps be denied, if we did not also now see the face of the earth changed by the subversion of the waters every year. This is believed to have happened even more so then, as the greater and more prolonged flood of waters besieging the earth flowed over it.
2 Peter 2:6 — Commentary on the Catholic Epistles
And the cities of Sodom and Gomorrah, etc. Because he asserts that the cities of the impious were reduced to ashes, it should be understood in two ways. Because first, through fire, he reduced them along with the adjacent lands to ashes, and when he afterwards covered the places of the fire with the waters of the Dead Sea, he still wanted to preserve the surrounding region as a specimen of ancient punishment. For very beautiful fruits indeed grow, which also generate a desire to eat for those who see them. If you pluck them, they crumble and dissolve into ashes, and raise smoke, as if they still burned. Hence, in the Book of Wisdom it is said: "This [fire] rescued the righteous man fleeing from the wicked who were perishing as the fire descended upon Pentapolis." As a testimony to whose wickedness, it is evident that a scorched earth remains deserted, and at certain times the trees have fruit (Wis. X). It can be understood: And they also remain deserted and scorched. And this is what is also added here:
2 Peter 2:7 — Commentary on the Catholic Epistles
And just Lot, oppressed, etc. Indeed, the holy man was tormented by both the unjust deeds and words of his neighbors; seeing these things daily, he was not able to correct them at all; but nevertheless, he conducted himself so prudently that neither by witnessing their disgraceful acts nor by hearing them did he taint the gaze of his chaste mind, but with unflagging intent, he pursued the actions of his own righteousness. Or certainly, he was righteous by sight and hearing, because those present saw and heard nothing in him except the works of righteousness and words; and no fame about him spread among the absent, except what pertained to righteousness, like the example of the blessed Job, who said: The ear that heard me blessed me, and the eye that saw me testified to me (Job XIX). And it is to be noted that the blessed Peter follows the example of the Lord's teaching in this place. For the Lord Himself, speaking in the Gospel about the day of judgment, recalls the sudden advent either of the flood or of the Sodomite fire, where the righteous were delivered, but the reprobate were caught in the snare of sudden destruction. And also in another place, when He intended to restrain the minds of His disciples from the pride of arrogance, He presented the example of the angelic fall, saying, I saw Satan fall like lightning from heaven (Luke X).
2 Peter 2:9 — Commentary on the Catholic Epistles
The Lord knows how to deliver the godly out of temptations, etc. He says the unjust are reserved for punishment on the day of judgment, not because they do not suffer torment for their merits even before the day of judgment, freed from the body, but because greater torments await them in judgment when, having received their body back, they will be punished, who are now tormented in spirit alone. Whence the Lord, reproaching those cities that refused to receive the word of the Gospel, concluded in this way: It will be more tolerable for the land of Sodom in the day of judgment than for you.
2 Peter 2:10 — Commentary on the Catholic Epistles
Giving an example of those who are going to act impiously. For even the fire which once punished the Sodomites plainly shows that the impious are to suffer without end. And that their land remains scorched with smoke, that its most beautiful fruits have ashes within and stench, clearly signifies to all ages that carnal delight, although it may seem pleasing to the minds of fools for the present, reserves nothing for itself in the unseen but burning, so that the smoke of its torments ascends forever and ever.
2 Peter 2:11 — Commentary on the Catholic Epistles
Where angels, though greater in strength and power, do not bring a blasphemous judgment against themselves. When he says: Where, it signifies in that they despise dominion, that they are daring, that they are self-pleasing, that they create heresies, that is, sects, that they blaspheme. By doing these things, the angels deserved to become demons and pay the penalties for their pride. For their spiritual nature did not suffer the obscenity of carnal desire to pollute them. Unless perhaps when they lure men into this, he indicates that they are to be judged for this also, just as for the other evils that they persuade men to commit.
2 Peter 2:12 — Commentary on the Catholic Epistles
But these, like irrational animals naturally, etc. Just as it is natural for irrational animals to often ignorantly fall into traps and destruction out of the need for food, so heretics, compared to foolish beasts, out of a desire to fulfill their own corruption, blaspheming the incorrupt and sound doctrine of the Catholic Church and life, bind themselves with the snares of eternal perdition by impious recklessness. The ecclesiastical history reports that such heretics existed in the times of the apostles: the Simonians, Menandrians, Basilideans, Nicolaites, Ebionites, Marcionites, and Cerdonians, and many others. Rightly, having said of them: Blaspheming in their own corruption they shall perish, he added:
2 Peter 2:13 — Commentary on the Catholic Epistles
Receiving the reward of injustice. The reward of injustice is the punishment he speaks of, which the works of injustice deserve, especially in those who, while they themselves are slaves to the corruption of the flesh, nonetheless blaspheme the conduct of those who live chastely, though they themselves are held by insane errors, they do not cease to disparage those who hold sound understanding.
2 Peter 2:14 — Commentary on the Catholic Epistles
Leading astray unstable souls. Whores are usually called "enticeresses," derived from pollution, or from the beauty of their skin by which they lure the unsuspecting. Therefore, they lead astray unstable souls who, by teaching them wrongly, bring them under the various heretical doctrines as if corrupting them with sensual pleasures.
2 Peter 2:15 — Commentary on the Catholic Epistles
They followed the way of Balaam from Bosor, etc. Often, heretics propose such foolish doctrines and abominable sacraments that even the most dull-witted, the pagans, and those who completely lack understanding of divine knowledge, detest their madness. They refute their twisted paths and those contrary to God with healthier judgment. And what is worse, because it is more frequent, sometimes many Catholics love the reward of unrighteousness so much that they are deservedly attacked by the unlearned, by laypersons instead of clerics. These are rightly compared to the prophet who is reproached by the words of a donkey speaking against its nature, yet is not deterred from his evil path. The name of the city from which Balaam is said to have come, Bosor, meaning either of flesh or in tribulation, aptly fits such people. Excessive indulgence in luxury provides no greater reason to adulterate the word of truth for the love of money or the desire for temporal things, than when they have enslaved themselves to the lusts of the flesh, clearly unworthy of apostolic praise, which glorifies true believers saying: But you, brethren, are not in the flesh but in the spirit (I Thes. V). And thus they are placed in tribulation, not in the sense that they suffer for the Lord, but rather in that which oppresses the spirits of the weak with the perverse examples of their actions, preventing them from rising to salvation or repentance. Also, the name Balaam itself, meaning a vain or precipitating people, suits such individuals. For those who willingly desert the known path of truth are nothing but a vain people, casting their listeners into perdition by preaching not what corrects them but what delights them erroneously. About whom it is well added:
2 Peter 2:17 — Commentary on the Catholic Epistles
These are wells without water, etc. Saint Jerome, placing these verses in the book against Jovinian, explains them thus: "Does it not seem to you that the apostle has described a different kind of ignorance?" For they reveal knowledge as if from wells, because they promise the rain of doctrines which they do not have, like clouds of prophecy toward which the truth of God reaches, and they are agitated by the whirlwinds of demons and vices. They speak great things, and all their speech is pride. But every one who exalts his heart is unclean, so that they who have slightly turned away from sins return to their error and are eager for the luxuries of foods and the delights of the flesh. For who does not gladly hear: Let us eat and drink, and we will reign forever (Wis. II; Isai. XXII; I Cor. XV)? The wise and prudent call them perverse who are sweet in speech.
2 Peter 2:22 — Commentary on the Catholic Epistles
For the truth of the proverb happened to them: The dog returns to its vomit, etc. He says this is a true proverb because he takes testimony from the Proverbs of Solomon, which is placed there with explanation: As a dog, he says, which returns to its vomit, so is a fool who repeats his foolishness (Prov. XXVI). And he added from his own: And the sow that was washed returns to wallowing in the mire. Therefore, when a dog vomits, it certainly expels the food that weighed down its chest. But when it returns to the vomit, it is again burdened by what it had been relieved of. And those who lament their sins certainly confess and cast away the evil which had satiated them wrongly and weighed down their innermost thoughts; when they repeat it after confession, they take it up again. But the sow, when washed in the mire, is rendered filthier. And he who laments his sins but does not forsake them subjects himself to greater punishment because he scorns the very pardon which he could have obtained by weeping, and he wallows in muddy water as it were, because by his tears he withdraws the cleanliness of life, and before the eyes of God even those very tears become filthy.
2 Peter 3:3 — Commentary on the Catholic Epistles
In the last days, in deception, mockers will come, mocking, namely, the faith and hope of Christians, as they promise to themselves in vain that the time of the resurrection will come.
2 Peter 3:5 — Commentary on the Catholic Epistles
For this is hidden from them willingly, that the heavens existed long ago and the earth, out of water, etc. The earth consists out of water, for at the beginning of creation God said: "Let the waters be gathered together in one place, and let the dry land appear;" and it was so (Gen. I). It consists also by water by the word of God, because by divine arrangement the veins of water fill the whole depth within, just as we see the bodies of living creatures overflowing with veins of blood, lest they fail in dryness if the irrigation of water ceases. Finally, we see that with the heat of summer, the lands with their absorbed moisture wither away, and soon are turned into dust which the wind casts. Another Edition has: "The heavens existed long ago out of water and through water." But it signifies this humid and cloudy air. For Scripture is accustomed to call this air, and sometimes the heavens. Whence it is written: "The hawk in heaven knows its appointed time" (Jerem. VIII).
2 Peter 3:6 — Commentary on the Catholic Epistles
At that time the world perished, being flooded by water. At that time, referring to the heavens and the earth which he had previously mentioned. For through these things the world that had existed was destroyed. For the higher parts of the world were in no way touched by the flood. Therefore the earth perished, because being submerged and covered by waters, it not only lost the state of fruitfulness inherent to it for such a long time, but also, as we have taught above, in many places it received a different face from that which it had initially. The heavens likewise perished to the extent of this airspace. "For the water increased," as Saint Augustine says, "and occupied this entire space where birds fly." And thus certainly the heavens close to the earth perished, as it is said "the birds of the heavens." But there are also (he says) the heavens of the heavens higher in the firmament, but whether they too are to perish by fire, or if only these which perished by the flood will do so, is a rather more precise debate among the learned.
2 Peter 3:7 — Commentary on the Catholic Epistles
But the heavens and the earth which are now, etc. Therefore it is clear from the view of blessed Peter that the earth and those heavens which perished in the flood, and were restored after the flood, are affirmed to be destroyed by final fire.
2 Peter 3:8 — Commentary on the Catholic Epistles
But this one thing, beloved, do not let it escape your notice, that one day with the Lord, etc. Some think this statement should be understood as though the day of judgment has such a length as a span of a thousand years, not considering that he does not simply say there will be one day like a thousand years, but: One, he says, day with the Lord is like a thousand years. Because in the knowledge of divine power, the past, the future, and the present equally abide. And the courses of time which seem long to us and those which seem short are of equal measure to the Creator of time, according to the Psalmist: For a thousand years in your sight are like a day that has just gone by, or like a watch in the night (Psalm 89), which are as nothing, their years will be. For just as it is understood that the Psalmist equates a thousand years not with the future day of judgment, but with the past day that has passed in the sight of the Creator, indeed he likens all our years, that is the whole time of this age, to a watch in the night, which is a fourth part of the night, so blessed Peter equates each day of the present age as a thousand years and a thousand years to each day with the Lord, that is, he asserts they are of the same measure. Because evidently he sees all things, both small and great, equally. And indeed, if Peter wanted this to be understood only about the day of judgment, that it truly would be of such length as a thousand of our years, he could certainly have indicated his opinion more openly, nor would there be any need to add, with the Lord, because if that last day were of such length, it would appear to all men when it arrived. But the Apostle remembers these things to convince those whom he had mentioned earlier saying: Where is the promise of his coming? showing that the Lord is by no means forgetful of his promise or coming, to judge the living and the dead. But as he thus embraces each day of our age with His eternal memory, like a circuit of a thousand years, so he surveys a thousand years as the span of one day without effort, it is manifestly to be understood that He surely knows the end of all these days and years, and without any doubt He has also foreseen this, when the glory of His coming is to be revealed, when the promises are to be returned to the saints. Therefore it is rightly added:
2 Peter 3:9 — Commentary on the Catholic Epistles
The Lord does not delay His promise, etc. Therefore, He who knows all times, the latest and the ancient, does not delay His promise, but indeed shows this at the time which He predestined before all times to come. And therefore He still defers, so that the full number of the elect, which He decreed with the Father before the ages, may be fulfilled. Hence, in the Apocalypse, the souls of the martyrs who longed for the coming of His judgment and resurrection heard that they should rest yet a little time, until the number of their fellow servants and brethren should be completed. But those who understand the aforementioned judgment of blessed Peter as if he were saying that the day of judgment would last as long as a thousand years, refer this to the cause that it is necessary for those who depart from the body with some sins, yet are predestined to the lot of the elect, to be purged by fire for such a time, and then finally, with all sins forgiven, to come to life. But these do not see how impudent it is to believe that such a great company of the perfect and just, having received blessed and immortal bodies in the blink of an eye, would have to wait in the air or on earth for the end of the judgment for a space of a thousand years, and then finally, with their companions fully prepared, to hear the long-desired judgment: "Come, ye blessed of my Father, inherit the kingdom" (Matt. XXV).
2 Peter 3:10 — Commentary on the Catholic Epistles
But the day of the Lord will come as a thief, etc. Without a doubt, he speaks of those heavens which passed away in the flood, that is, this air close to the earth, which is destined to be destroyed by fire, occupying (as rightly believed) as much space as the water of the flood occupied. Otherwise, if anyone asserts that the higher heavens, where the sun, moon, and stars are set, will pass away, how does he wish to understand the Lord's saying: "Then the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven" (Matt. XXIV)? For if the place of the stars passes away, that is, heaven, by what reason can it be said on the same day of the Lord that the stars will either be darkened or fall, and that the place of the stars where they are fixed will pass away with fire consuming it?
2 Peter 3:13 — Commentary on the Catholic Epistles
Yet there will be new heavens and a new earth. He did not say different heavens and a different earth, but the old and ancient ones to be changed for the better, according to what David says: In the beginning, you founded the earth, Lord, and the heavens are the work of your hands. They will perish, but you remain, and all things will grow old like a garment, and like a cloak you will change them, and they will be changed (Psalm 102). Therefore, those which will perish, grow old, and will be changed will certainly be consumed by fire, soon, with the fire departing, they will resume a more pleasing form. For the figure of this world has passed away, not the substance, just as the substance of our flesh does not perish, but its form will be changed, when what is sown is a natural body, it will rise a spiritual body (I Cor. 15). Concerning fire and water, we read nothing of the sort, but rather we have in the Apocalypse: And the sea is no more (Apoc. 21). We have in the prophets: And the light of a lamp will shine in you no more (Apoc. 18).
2 Peter 3:14 — Commentary on the Catholic Epistles
Wherefore, my beloved, as you wait for these things, strive to be found spotless, etc. These are the holy vigils of which the Lord said: Blessed are those servants whom the lord when he comes shall find watching (Luke XII). Indeed, he is watchful who keeps himself free from the defilement of vices, who, as far as it depends on him, has peace with all men, who, using the most blessed peace within himself, submits all the allurements of the flesh to the rule of the spirit. And rightly, when he said: Strive to be found spotless and blameless, he added before him, that is, before the Lord, because only he who is clean in the judgment of God is perfectly clean. Hence in praise of good spouses, it is said: They were both righteous before God (Luke I). Well, before God, because human judgments often fail.
2 Peter 3:15 — Commentary on the Catholic Epistles
And consider that the patience of our Lord is for salvation. Do not think that the Lord delays his promise, but understand that he is patiently waiting for this reason, that more might be saved.
2 Peter 3:16 — Commentary on the Catholic Epistles
In which there are some things hard to understand, etc. All the Scriptures are corrupted by heretics. For there is no book of either the New or the Old Testament in which they have not understood many things perversely. But they have often perverted the Scriptures themselves from their status, by either removing, adding, or changing whatever their treachery dictated. As it is evident that the Arians erased from the Gospel what the Savior said: "Because God is spirit" (II Cor. III), because they did not want to believe that the Holy Spirit was Almighty God. He rightly calls them unlearned and unstable, because they have neither the light of knowledge nor the stability of mind, so that they might remain among the learned until they are educated. For the only remedy for the unlearned is to humbly provide their ears to the words of the learned with stability. Since heretics do not have the grace of stability, like light chaff in the wind, they are even taken away from the Church by the wind of pride. About whom it is well added:
2 Peter 3:17 — Commentary on the Catholic Epistles
You therefore, brothers, being forewarned, be on guard, etc. Being forewarned, because foolish ones will introduce various errors, some denying the future judgment, some falsifying divine words, some interpreting wrongly, some loosening the restraints of luxury, others deceiving the hearts of the wretched with other fraudulent deceptions, be on guard, lest by any cunning of deceivers you might fall from the firmness of your faith.
2 Peter 3:18 — Commentary on the Catholic Epistles
But grow in grace, etc. According to that of the Psalmist: They will go from strength to strength, the God of gods will be seen in Zion (Psalm 83).
2 Samuel 1:18 — Questions on the Book of Kings #7
"And he commanded that the children of Judah be taught the bow, etc." [2 Samuel 1:18] This was written about David when he was mourning the deaths of Saul and Jonathan: And he commanded that the children of Judah be taught the bow, he did this because he knew that the Philistines abounded in archers, and Saul had perished particularly by their arrows, so he wanted his soldiers to learn the same art of war to defeat them. As for the following: As it is written in the book of the just, they assert that the very book cannot be found anywhere today, not even among the Hebrews, just as the book of the wars of the Lord mentioned in the book of Numbers; nor the songs of Solomon, nor his wisest discussions on the nature of trees, all herbs, likewise beasts, birds, reptiles, and fish; or what is said in the book of the Chronicles: The rest of Solomon's deeds, former and later, are written in the words of Nathan the prophet, and in the books of Ahijah the Shilonite. In the vision of Iddo the seer against Jeroboam son of Nebat (II Chron. IX), and many such volumes which are proven to have existed in Scripture but are acknowledged as no longer extant today. Judah was indeed ravaged by the Chaldeans, and even the library, formerly gathered, was consumed by enemy fire along with other provincial treasures. From this, the few books that now remain in the holy Scriptures were later restored through the efforts of Ezra the priest and prophet. Hence it is written about him: Ezra went up from Babylon, and he was a ready scribe in the law of Moses (I Esdras VII). Ready indeed, because he discovered quicker forms of letters than the Hebrews had up to that time. And in the letter of the king of Persia: Artaxerxes, king of kings, to Ezra the priest, the most learned scribe of the law of the God of heaven, greetings (Ibid.).
2 Samuel 8:2 — Questions on the Book of Kings #8
"And he struck down Moab, and measured them with a line, aligning them to the ground, etc." [2 Samuel 8:2] What is written about David: "And he smote Moab, and measured them with a line, laying them on the ground," should be understood hyperbolically. For it was not possible that men living on the earth would be so humbled that, lying on the ground, they would appear equal with the ground itself, as confirmed by a line stretched over them; but the Scripture wanted to accumulate the immense humiliation of the captured and oppressed nation with this word, to say they were made equal to the ground, as if by God they were emasculated and despised, so that they living on earth no longer mattered more than the ground that had no people. You have many examples of this kind of expression in the Scriptures, such as that one from the Gospel: "And there are also many other things which Jesus did; if they were written every one, I suppose that even the world itself could not contain the books that should be written" (John XXI). For how could the world not contain the books that could have been written in the world? But to imply the greatness and multitude of the Lord's deeds, the Scripture wished to use such an expression. And in David's lament, "They were swifter than eagles, stronger than lions" (II Samuel I). Which is similar to that secular expression: "Who would surpass the whiteness of snow, in their courses the winds." That he said "measured them with a line," he put the line allegorically for destiny, because fields are usually measured by a line. Hence it is written: "And he divided the land to them by lot with a measuring line." It means that David would distribute the regions of the Moabites to the heirs according to his will, as freely as any possessor might divide his own fields at his whim by stretching the line here and there. He measured two lines, one for putting to death, and one for keeping alive. And this is said allegorically, signifying that David had the power, with no one contradicting, to put to death those who were rebellious and to spare those who were submissive.
2 Samuel 23:8 — Questions on the Book of Kings #9
"He is like the most delicate worm of wood." [2 Samuel 23:8] This is said of the wisest leader of David's mighty men, whose name indeed is not mentioned in the Book of Kings, but in the Book of Chronicles he is called Jeshbaam and is noted to have been the son of Hachmoni (I Chron. XI). "He is like the most delicate worm of wood" (II Sam. XXIII, 8). This signifies both the man's martial strength and his modest civility, as he appeared, like a woodworm, indeed tender and fragile in his whole body, and even very small, yet nonetheless consumed and hollowed out the strongest wood, rendering it decayed. Hence, the woodworm takes its name from gnawing through wood. In the same way, he seemed to be affable to all at home, quiet and humble; yet in public battle, he showed himself to be a lion, strong and unbearable to his enemies.
2 Samuel 23:20 — Questions on the Book of Kings #10
"He went down and struck the lion in the middle of the cistern." [2 Samuel 23:20] As it is said of Benaiah: And he went down and struck the lion in the middle of the cistern on a snowy day (Book VII, Antiquities, ch. 12), how this was done, Josephus recounts more clearly, because the cistern was indeed very deep, which in the wintertime, when everything was filled with snow, it too was leveled with an excessive heap of snow. When the lion, unbeknownst to danger, happened upon it and fell in, and being trapped there roared greatly, people ran to see what it was. And when Benaiah came with others to such a spectacle, he immediately jumped into the cistern, and attacked and killed the lion in the midst of the snow.
2 Timothy 2:19 — Homilies on the Gospels 1.17
This statement of the Lord … can also be understood mystically with regard to the choosing of the spiritual Israel, that is, the Christian people, since the Lord mercifully deigned to see them when they did not yet see him, when they had not yet been called by his apostles to the grace of faith, but they were still concealed under the covering of oppressing sin.… And sometimes in the Scriptures, to be sure, the fig tree suggests the sweetness of divine love.… Those placed under it can be his elect even when they do not yet recognize the grace of their election—just as the Lord saw Nathanael when he was situated under the fig tree though Nathanael did not see him. For the Lord knows who are his, and the very name Nathanael is most suitably appropriate to their salvation. For Nathanael is interpreted "gift of God."
2 Timothy 3:12 — Homilies on the Gospels 2.22
Paul permeated the corpus of his writings, which is made up of fourteen letters, with the aroma of Christ alone, if I may speak of Christ in this way. Whatever you read there either reveals the hidden mysteries of the faith, or shows the results of good works, or promises the joys of the heavenly kingdom, or lays bare the tribulations he sustained in preaching these things, or relates the divine consolation he received in the midst of his tribulations or suggests by a general exhortation that all "those who wish to live a good life in Christ" will not lack persecutions.… He knew most clearly and foretold with an unrestrained voice that his being killed for the Lord's sake was nothing else but a most acceptable and pure sacrificial offering made to the Lord. Therefore Paul too glorified God, as did the rest of the apostles, for they too loved Christ with a pure heart and took care of Christ's sheep with a sincere intent.
3 John 1:1 — Commentary on the Catholic Epistles
The elder to the beloved Gaius, etc. Who and what kind of person this Gaius was, is revealed in the course of the Epistle. Because clearly he accumulated good deeds in addition to the faith in Christ which he had received, and although he was not sufficient for preaching the word himself, he rejoiced to sustain those who did preach with his resources. We believe this Gaius to be the one whom Paul mentions in the Epistle to the Romans, saying: "Gaius, my host and the host of the whole church, greets you" (Rom. XVI). For he was accustomed to be called a host both as one who receives and is received, he was the host of the entire church because he kindly received all who came to him, namely both the preachers and the hearers of the word, as the following parts of this Epistle clearly declare. Hence, John also loves him in the truth, that is, he appears to love him only with the view of eternal goods, not for the sake of temporal benefits. But it seems that Gaius was in Corinth, from the fact that Paul, having stayed in that city, wrote the Epistle to the Romans, whom he greets in his name. And also in the Epistle to the Corinthians, he mentions Gaius as a citizen of Corinth, saying: "I thank my God that I baptized none of you except Crispus and Gaius, lest anyone should say that you were baptized in my name" (I Cor. I).
3 John 1:2 — Commentary on the Catholic Epistles
Beloved, I pray that in all things, etc. He says, I frequent prayers to the Lord, that you may complete well what you do well. And just as now your soul, that is, the internal intention of your mind prospers, that is, advances in abundant works of alms, and the liberality of a bountiful mind, and the resources of money which you share with the needy, so may you always be able to lead a life full of virtues with the Lord's help.
3 John 1:4 — Commentary on the Catholic Epistles
I have no greater joy than this, etc. That is, that I recognize those whom I have begotten to God by preaching or baptizing, observing the truth both of right faith and good operation.
3 John 1:5 — Commentary on the Catholic Epistles
Beloved, you act faithfully in whatever you work for the brethren, etc. You act faithfully, he says, as if he said: Just as you are truly faithful, so you act, showing your faith by your works.
3 John 1:7 — Commentary on the Catholic Epistles
For they went out for the sake of the name, accepting nothing from the Gentiles. When it says for the name, it is to be understood as of the Lord Jesus Christ. For the ancients spoke in this manner. And for two reasons, they went out for the name of the Lord, either to preach, evidently coming of their own accord in the name of Him, or because of the faith and confession of the holy name, they were expelled from their homeland by their fellow citizens or relatives.
3 John 1:8 — Commentary on the Catholic Epistles
Therefore, we ought to support such men, etc. The blessed John, who had left all things for Christ, aligns himself with the person of believing rich men, so that he might make them more eager to have compassion on the poor and strangers: nor should it be doubted that he could have truly said what we read Paul to have said: "You yourselves know that these hands ministered to my necessities and to those who were with me. In all things I have shown you that by so laboring you must help the weak, and remember the words of the Lord Jesus, how he said: It is more blessed to give than to receive" (Acts 20). But he calls them co-workers of the truth, because he who provides temporal support to those who have spiritual gifts, becomes a co-worker in those spiritual gifts themselves. For since there are few who have received spiritual gifts, and many who are rich in temporal things, by this the rich incorporate themselves into the virtues of the poor, while they share their riches with these holy poor. Hence the Lord also says: "Whoever receives a prophet in the name of a prophet shall receive a prophet's reward; and whoever receives a righteous man in the name of a righteous man shall receive a righteous man's reward" (Matthew 10).
3 John 1:9 — Commentary on the Catholic Epistles
I would have written to the church, but he who loves to have the preeminence among them, etc. Diotrephes, it seems, was an arch-heretic of that time, someone proud and insolent, preferring to usurp the preeminence of knowledge by teaching new doctrines, rather than humbly listening to the commands of the ancient holy Church, which John preached. Hence, aptly, Diotrephes is humorously derided, or interpreted as "mad elegance," to signify with his name even the perfidy of his heart.
3 John 1:10 — Commentary on the Catholic Epistles
For this reason, if I come, I will bring up his deeds. That is, by openly reproving, I will bring his works to the knowledge of all. Just like the apostle Paul said: "What do you desire? Shall I come to you with a rod?"
3 John 1:11 — Commentary on the Catholic Epistles
Beloved, do not imitate what is evil, but what is good. He reveals that he desires him to imitate what is good by adding:
3 John 1:12 — Commentary on the Catholic Epistles
Demetrius has received a good testimony from everyone. That is, he himself welcomed the weak and supported the needy for the sake of the truth. Therefore, Gaius should also imitate him, so that he too may be worthy of the praise of all.
3 John 1:15 — Commentary on the Catholic Epistles
Peace to you. The friends greet you, etc. He sends greetings of peace and health to friends, showing by this that Diotrephes and other enemies of the truth are foreign to your peace and salvation.
Acts 1:1 — Commentary on Acts
The first treatise I have made, O Theophilus, concerning all that Jesus began to do and teach. He says that he wrote in the Gospel about all the acts and words of Christ, not that he could encompass all, lest he be opposed to John, who says: Indeed Jesus did many other signs in the presence of his disciples, which are not written in this book (John 20), but that he chose from all to make a treatise on those he judged suitable and congruent to suffice for his dispensation. Theophilus is interpreted as lover of God, or loved by God. Whoever, therefore, is a lover of God, let him believe that it is written for him, and find salvation here for his soul since Luke the physician wrote it. And it is to be noted that he says: What Jesus began to do and teach. To do first, and afterwards to teach. For Jesus, establishing a good teacher, taught nothing except what he did.
Acts 1:1 — Retractions on Acts
I indeed made the first account, O Theophilus, concerning all that Jesus began to do and teach. What he says: Indeed the first, is not an adverb of order, according to the Apostle: First, I thank my God (Romans 1), but as it is easily evident from the Greek, first is a noun to be joined to what follows the discourse, so that the meaning is that he made the first discourse about Jesus by writing the Gospel, now he is about to make the second by adding the Acts of the Apostles. And indeed he fulfills the mention of the first discourse, when he adds: Until the day He was taken up, having given commands through the Holy Spirit to the apostles whom He had chosen, and then he made the beginning of the second discourse, when he follows: To whom he also presented himself alive after his passion by many proofs over the course of forty days, etc. For even if he testified in the Gospel that He ascended into heaven, and that the disciples returned to Jerusalem from Bethany, he did not however say there that over forty days after his passion he appeared to them frequently, that they questioned him about restoring the kingdom to Israel, that angels stood by them when he sought heaven, predicting that he would return in like manner, and other such things.
Acts 1:2 — Commentary on Acts
Until the day on which he was taken up, after giving instructions through the Holy Spirit to the apostles whom he had chosen. By hyperbaton it is to be read until the day on which he was taken up, commanding before the assumption, that is, giving precepts to the apostles which are read either here or in the Gospels. The sense therefore is: I wrote about Jesus from the time he began to perform signs and teach until the day on which, having completed these things, he returned to where he had come from.
Acts 1:3 — Commentary on Acts
Appearing to them during forty days and speaking of the kingdom of God, and eating with them, etc. To strengthen the faith in his resurrection, the Lord often appeared alive to the apostles after his passion, took food, and displayed the same flesh which he had raised from the dead to be touched. But in a higher mystery, by this forty-day conversation with the disciples, he signifies that he would fulfill in secret presence what he had promised. Behold I am with you all days until the end of the world (Matthew 28). For this number designates this temporal and earthly life either because of the four seasons of the year or because of the four winds of heaven. For after we have been buried with Christ through baptism into death, as if having crossed the path of the Red Sea, we have need of the Lord's guidance in this wilderness, who will lead us to heavenly things, and rewarding us with the denarius of his image, will bless us with the presence of the Holy Spirit as with the true rest of jubilee.
Acts 1:5 — Commentary on Acts
But you shall be baptized with the Holy Spirit not many days from now. The apostles had not yet been baptized, not with water, but with the Holy Spirit, whom we understand they had already been baptized, either with John's baptism (as some suppose), or (what is more credible) with Christ's baptism. For the ministry of baptizing had not been such that it had baptized servants through whom others would be baptized, for the ministry of that memorable humility was not lacking, when He washed their feet. Therefore, when the Lord said: For John indeed baptized with water, He did not add: But you shall baptize, but: But you shall be baptized with the Holy Spirit. For neither the apostles nor their followers, who baptize even to this day in the Church, can baptize otherwise than John, that is, with water, but only by invoking the name of Christ, the interior power of the Holy Spirit is present, which, with a man providing the water, purifies both the souls and bodies of the baptized, which was not done in John's baptism. For the Spirit had not yet been given, because Jesus had not yet been glorified (John VII).
Acts 1:5 — Retractions on Acts
For John indeed baptized with water, but you will be baptized with the Holy Spirit. Baptisma in Greek is called tinctio in Latin. Wherefore, in some manuscripts we find it interpreted thus: For John indeed dipped with water, but you will be dipped in the Holy Spirit. Here the marvelous harmony of the words of the Lord and his precursor is evident. For he said to those whom he baptized, about the Lord: I baptized you with water, but he will baptize you with the Holy Spirit (Mark 1:8). And the Lord himself: John indeed baptized with water, but you will be baptized with the Holy Spirit. It should be noted as well that the baptism of the Lord in the Holy Spirit, which John had foretold, does not refer only to that time when the Apostles and other faithful of that time were baptized with water for the remission of sins, through the grace of the Holy Spirit given to them by the Lord; but also to this, when, with the Lord sending them, they received more fully the gifts of the same Spirit from heaven. But also now, whoever receives baptism for the remission of sins, is certainly baptized in the Holy Spirit, through whose gift they are both cleansed from all sins, and are aided so that they can progress in good deeds.
Acts 1:6 — Retractions on Acts
Lord, will you at this time restore the kingdom to Israel? Not to this Israel, but to this Israel; and as it is manifest in Greek, where τῷ Israel, and not οῦ Israel, is written. Which would be understood more easily if, by adding one word, it were said: Lord, will you at this time restore the kingdom to the people of Israel.
Acts 1:6 — Commentary on Acts
Therefore, those who had come together asked Him, saying: Lord, will you at this time restore the kingdom to Israel? Since He appeared to them speaking of the kingdom of God, He also promised the coming of the Holy Spirit not many days later, they accordingly inquire about the same kingdom, whether they should believe that it would be restored in the present with the imminent coming of the Holy Spirit, or reserved for the saints in the future. For the disciples, still carnal, after the resurrection of Christ, believed that the kingdom of Israel would come immediately. As Cleopas said: But we were hoping that it was He who was going to redeem Israel. And the evangelist had stated beforehand that as the Lord was coming to Jerusalem, they thought that the kingdom of God would immediately appear. But the prophecy was to be fulfilled, which says, singing to the Father: But you have rejected, despised, and delayed your Christ (Psalm LXXXVIII). For the Father rejected and despised the Son when He deserted Him in His passion, saying: My God, my God, why have you forsaken me (Matthew XXVII)? He delayed, however, that those whom the saints thought would reign at that time, they might expect Him to come in His majesty on the day of judgment. Therefore, the Lord Himself, hinting that the spiritual Israel and the heavenly kingdom were promised by the prophets, said:
Acts 1:7 — Commentary on Acts
It is not for you to know times or seasons which the Father has placed in His own authority. He said this, indicating that the time of that (kingdom) is so secret that it lies within the knowledge of the Father alone. And when He says: It is not for you to know, He shows that He Himself knows, whose are all the things that are the Father's, but it is not expedient for mortals to know, so that always uncertain about the coming of the judge, they may live every day as though they were to be judged on another day.
Acts 1:8 — Commentary on Acts
But you shall receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, etc. When the Holy Spirit comes upon you, he says, it will not bring the kingdom of Israel, or the kingdom of God in Israel, as you suppose, but will provide you with the power to testify about me. And so far off are the times of that kingdom, that first not only this city of Jerusalem, but also all the borders of Judea, and then even the nearby region of Samaria, will be spread by the fame of the Gospel to the ends of the world.
Acts 1:9 — Commentary on Acts
And when he had spoken these things, while they beheld, he was taken up. Mark, indeed, recounting another discourse of the Lord, says: And the Lord Jesus, after he had spoken to them, was taken up into heaven (Mark 16). But since Luke added more significantly, When he had said these things, he was taken up, indeed showing that when the words he had mentioned were fulfilled, the Lord ascended to heaven.
Acts 1:10 — Commentary on Acts
Behold, two men stood by them in white apparel. White garments are more fitting for exaltation than for humiliation. And so, as the Lord ascends, angels appear in white garments, who are not said to appear in white clothing at the Lord's birth, because he who appeared humble as a God in his birth, appeared sublime as a man in his ascension. For the location is also fitting, while he, who was born as a man in a humble little city, returned to heaven from a high mountain.
Acts 1:10 — Retractions on Acts
While they were looking on as he went into heaven. In Greek, it is thus: And while they were gazing into heaven as he went; that is, they were gazing into heaven, where he was going. Hence, the angels say to them: Why do you stand looking into heaven? Because it is also shown that they were gazing at him who was going into heaven, by the angels' following words, when it is said: He will come in the same way you saw him going into heaven.
Acts 1:11 — Commentary on Acts
This Jesus, who was taken up from you into heaven. For two reasons the angels are seen: that they might console them in their sorrow of the ascension with the remembrance of his return, and to show that he truly ascends into heaven, and not as it were into heaven like Elijah.
Acts 1:12 — Commentary on Acts
Then they returned to Jerusalem from the mount called Olivet. Our Lord and Savior, having conquered the prince of darkness, leads the faithful to a place of peace and light. Rightly he ascended the mount of blessing, promising the holy Spirit, whose anointing teaches us about everything.
Acts 1:13 — Commentary on Acts
And when they had entered the upper room, they went up where they were staying. It designates a place on high, because they had already ascended from earthly conversation of the Sabbath to the higher realms of knowledge and virtue.
Acts 1:13 — Retractions on Acts
And when they had entered the upper room, they went up where they were staying. For in Greek the order of words is also placed thus: And when they had gone into the upper room, they went up where they were staying—Peter and John, and Andrew and James. In Greek the order of names is thus: Peter and Andrew, and James and John, and Simon the Zealot, and Judas the son of James. Histories recount concerning these, in which the passions of the apostles are contained, and many deem them apocryphal, that they preached in Persia, and there were killed by the priests of the temples in the city of Suanir, and they underwent glorious martyrdom. The Book of Martyrology, which is titled with the name and preface of blessed Jerome, although Jerome himself was not the author but the translator, and Eusebius is narrated to have been the author, affirms this as well. Further, Isidore believes that this Simon is the one who ruled the Church of Jerusalem after James the brother of the Lord, and was crowned with martyrdom of the cross under Trajan, being a hundred and twenty years old, whom we also followed formerly in the first book of the Acts of the Apostles, not examining what he wrote scrupulously, but simply listening to his words, believing that he learned these things from certain ancient histories. We dare not deny this even now, especially since he who wrote the aforementioned passions of the apostles has most certainly revealed that he wrote uncertain and false things. For he says that the eunuch of Candace, whom Philip baptized in Judea, was in Ethiopia at the time when Matthew was teaching there and helped him in his teaching, while it is manifest that Candace is the name not of a man, but of a woman, that is, not of the eunuch, but of his mistress, namely the queen of the Ethiopians, who, as we have learned from ancient records, were all commonly called thus in olden times. I wrote in the same work, following Jerome's commentary, and concerning Judas the brother of James, who was also called Thaddaeus, that he was sent to Abgar, king of Osroene, as ecclesiastical history has handed down; but afterward, examining the ecclesiastical history itself more diligently, I found it not written there that Thaddaeus the apostle, one of the twelve, but Thaddaeus one of the seventy disciples, was sent to heal the aforementioned king. I do not think an error should be imputed to me, where, following the authority of great doctors, I believed without doubt what I found in their small works should be accepted.
Acts 1:14 — Commentary on Acts
All these were continually devoting themselves with one accord to prayer. Those who patiently continue in prayer are those who await the arrival of the Holy Spirit. For the Holy Spirit of discipline flees from deceit (Wisdom 1). Therefore, whoever desires to receive the promised gifts of the Holy Spirit must persist diligently in prayers steeped in fraternal love.
Acts 1:14 — Retractions on Acts
With the women and Mary the mother of Jesus, and his brothers. It says brothers of Jesus, not of Mary. For in Greek there is a clear distinction where it is written not αὐτῆς but αὐτοῦ, which without any doubt is a masculine pronoun among them. Blessed Luke took care to inform readers that the brothers of the Lord were participants in his faith at that time, about whom it was previously said before his passion: "Neither did his brothers believe in him."
Acts 1:15 — Commentary on Acts
There was, however, a crowd of about a hundred and twenty people together. These hundred and twenty, gradually rising from one to fifteen by increments, form the number of the fifteen steps, which mystically signifies the perfection of both laws in the Psalter, and in which the chosen vessel remains with Peter in Jerusalem. For it was necessary that the mystery, which the legislator exhibited in years, should be designated by the preachers of the new grace in their number.
Acts 1:16 — Commentary on Acts
Brethren, it is necessary to fulfill the Scripture which the Holy Spirit foretold, etc. Peter the Apostle feared to remain in the number eleven. For all sin is 'eleven,' because through perverse actions, it transgresses the precepts of the Decalogue. Hence, because none of our justice is innocent by itself, the tabernacle that contained the Ark of the Lord was overlaid inside with eleven goat-hair curtains. And he restored the number of apostles to twelve, so that by the two parts of seven (for three times four is a fine sum), they would maintain the grace they preached and with the number, and those who were to preach the faith of the Holy Trinity to the fourfold world, as the Lord says: "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" (Matthew 28:19), they would also strengthen the perfection of work by the sacrament of the number. According to the higher understanding, the loss that the Church suffers from false brethren persists to the greatest extent unaddressed. But when at the end of the world, the people of the Jews who crucified the Lord are believed to be reconciled to the Church, like on the approaching fiftieth day, the number of the apostles is restored.
Acts 1:18 — Commentary on Acts
And he indeed obtained a field from the reward of iniquity. He who sold the Lord of life, having lost the land of the living, possesses a field of blood and eternal death, the memory of his crime and his name. Otherwise, Judas himself did not deserve to possess the potter's field bought with the price of blood, who, having returned the thirty pieces of silver, immediately punished the crime of treachery with a more criminal death. But, according to the manner of sacred speech, it is said he possessed what he caused to be possessed. As the blessed Job says: "And my clothes will abhor me," that is, my corruptible members will render me abominable.
Acts 1:19 — Retractions on Acts
And it became known to all the inhabitants of Jerusalem, so that the field was called in their language Akeldama. It says in their language who were inhabitants of Jerusalem, because certainly, even though both spoke Hebrew, the propriety of the language of Jerusalem differed from that of the Galileans, from whom were the apostles, which we learn in the story of the Lord's passion, where Peter, even against his will, was revealed by his speech to be a Galilean.
Acts 1:20 — Commentary on Acts
Let his habitation be desolate, and let there be no one to dwell in it, and let another take his office. Indeed, these verses are clear and openly explained by the blessed Peter, because Judas received the deserved punishment for his transgression, and going to his own place, namely infernal hell, he deserted the common habitation of human conversation by an untimely and impious death, and nonetheless, with the holy Matthias taking his place in the ministry and apostleship, the most sacred sum of apostolic perfection was restored. But it is to be noted that the whole testimony is not taken from the one hundred and eighth psalm according to the Vulgate Edition, but only the final part, while the former is from the sixty-eighth, in which it is said of the Jews: Let their habitation be desolate, and let there be no one to dwell in their tents. For while the blessed Peter wished to confirm both the rejection of Judas and the election of Matthias with prophetic testimonies, he joined the testimony which was specifically about Matthias's episcopate with that which was generally placed about the rejection of the Jews, among whom Judas was also numbered. This, I know not by which first unskilled editor, was added to the one hundred and eighth psalm. When he saw these verses put together by the blessed Peter, and his Psalter not having them together, he began to think his Codex falsified, and presumed to add what he did not have. In the same way, eight verses from the thirteenth psalm were added in the Epistle of Paul to the Romans, which he had composed from various psalms and the prophet Isaiah. The first of these is: Their throat is an open sepulcher. The last: There is no fear of God before their eyes. These things which I have said, not only the Hebrew truth and the more correct edition of the seventy interpreters confirm, but also open reason proves, that in the same one hundred and eighth psalm, excepting these verses, there are thirty curses laid upon Judas Iscariot, according to the number of pieces of silver with which he did not fear to sell the Lord. The first of which is: Set a sinner over him. The last: And let them be covered with their own confusion as with a cloak.
Acts 1:23 — Retractions on Acts
And they appointed two, Joseph who was called Barsabbas, who was surnamed Justus. In Greek it is more detailed: And having said these things, they appointed two: Joseph who was called Barsabbas, who was surnamed Justus, and Matthias. Where we in this sentence read Justus, in the Greek also Justus is written. If we believe it to be a Latin name, it seems that this man was of such virtue that even the Romans, who could have known him, gave him the name of justice. But if it is a Hebrew name, it can be interpreted as "sparing" or "he himself uplifted," as Jerome teaches in the Book of Hebrew Names. What is called Justus in Latin, in Hebrew is Sadoch, and in Greek is called δίκαιος. Furthermore, Clement of Alexandria, a most learned man in all respects, reports that both those appointed to the lot of apostleship were from the number of the seventy disciples.
Acts 1:23 — Commentary on Acts
Joseph who is called Barsabbas, who was surnamed Justus, and Matthias. Barsabbas is interpreted as "son of rest," Matthias as "little one of God." Concerning whom Arator says: . . . . . . O how far human judgments differ from those above? He who was just is deservedly surpassed by the little one in human praise.
Acts 1:26 — Commentary on Acts
And they gave forth their lots, etc. This example, or because the prophet Jonah was caught by lot, should not be indiscriminately relied upon for lots, "since the privileges of individuals," as Jerome says, "can by no means make a common law." For there, even the Gentile men, driven by the storm, sought the author of the danger by lot, and here Matthias is chosen by lot, lest the selection of the apostles seem to differ from the command of the old law, where the high priest was commanded to be sought by lot, as it is said about Zechariah: According to the custom of the priesthood, it fell to him by lot to put incense (Luke 1). Therefore, as I think, he was then chosen by lot, so that by the type it might be figured that a true priest should always have been sought, until he came for whom it was reserved, who not by the blood of sacrifices, but by his own blood entered once into the holy places having obtained eternal redemption (Hebrews 9). Whose sacrifice, offered at the time of Passover, but truly consumed on the day of Pentecost when the Holy Spirit appeared in fire. For it was the custom of the old to consume victims accepted by God with heavenly fire. Therefore, until the truth was fulfilled, it was allowed to practice the figure. Hence it is that Matthias, who is ordained before Pentecost, is sought by lot; but the seven deacons afterward are not ordained by lot, but only by the election of the disciples and the prayer and imposition of hands by the apostles. But if any, compelled by some necessity, think that God should be consulted by lots as an example of the apostles, let them see that the apostles themselves did this not except by gathering the brotherhood and pouring out prayers to God.
Acts 2:1 — Retractions on Acts
And when the days of Pentecost were completed, they were all together in the same place. Some Codices incorrectly have, Pentecosten. For Pentecoste in the nominative case means fiftieth; Pentecostes in the genitive, fiftieth's; Pentecosten in the accusative, fiftieth. However, no rule of speech allows us to say Pentecosten, when it should be said: When the fiftieth day was completed; or certainly as it is read in Greek in the singular number: And when the fiftieth day was completed. But truly in the prayers of the same day, it should be said: And celebrating the most sacred day of Pentecost, that is, the fiftieth. From the usage of this word, it is thought by some who do not know the Greek language that the solemnity of this day should also be called Pentecosten in the nominative case.
Acts 2:1 — Commentary on Acts
And when the days of Pentecost were completed, they were all together in the same place. This is in the upper room, which they are said to have ascended. For whoever desires to be filled with the Holy Spirit must necessarily transcend the dwelling of the flesh through the contemplation of the mind. Just as the forty days during which the Lord conversed with His disciples after His resurrection signify the Church's journey in this world with the risen Christ, so the fiftieth day, on which the Holy Spirit is received, fittingly expresses the perfection of blessed rest, by which the labor of the temporal Church will be rewarded with eternal denarius. For the number forty itself, when computed by its equal parts, adds that denarius and makes fifty. The half of the number forty is twenty, a quarter is ten, a fifth is eight, an eighth is five, a tenth is four, a twentieth is two, a fortieth is one. Twenty, ten, eight, five, four, two, and one make fifty. The figure of this calculation is easily evident, because the present conflict generates for us the eternal joy of the jubilee, as the Apostle says: For our momentary and light affliction works for us an eternal weight of glory beyond all measure (II Cor. IV). Our true blessedness, however, is the eternal vision of the most high and blessed Trinity, wherein we glory in the immortality of both body and soul. For we consist of the four well-known qualities of the body. In the inner man, we are commanded to love God with all our heart, all our soul, and all our mind. And this is the perfect denarius of life, to rejoice in the present vision of divine glory. It is to be noted historically that among the ancients, the day of Pentecost, that is, the fiftieth day on which the law was given, was counted from the slaughter of the lamb. However, as the blessed Augustine explains, the fiftieth day here is counted not from the Lord's Passion, but from His resurrection, on which the Holy Spirit was sent. He, by the return of the old sign's example, most manifestly consecrated the Lord's day by His coming. At that same point in time, He showed that the true Pascha is to be celebrated on the Lord's day. For just as here, so also there God appeared in the vision of fire, as Exodus says: And Mount Sinai was altogether on a smoke because the Lord descended upon it in fire (Exod. XIX).
Acts 2:2 — Retractions on Acts
And suddenly there came from heaven a sound as of a violent rushing wind, and it filled the whole house where they were sitting, etc. And in the very giving of the law and grace, the most evident difference between the old and new testament is apparent. There, the people stood far off, there was fear, but no love. For they were so afraid that they said to Moses: Speak to us yourself, and do not let the Lord speak to us, lest we die (Exodus 20). Therefore, God descended, as it is written, on Sinai in fire, but terrifying the people standing far off, He wrote the law with His finger on stone, not with His spirit in the heart. But here, when the Holy Spirit came, the faithful were gathered together in one place; He did not terrify them on a mountain, but entered the house. Indeed, a sound came suddenly from heaven, and it sounded as if a violent wind was coming; but no one was afraid. You heard the sound, see the fire, because on the mountain there was both, and fire and sound, but there also smoke, here fire, divided tongues as of fire. Was He terrifying from afar? By no means. For He sat on each one of them, and they began to speak in tongues, as the Holy Spirit gave them to utter. Hear the tongue speaking, and understand the Spirit writing not on stone, but in the heart.
Acts 2:2 — Commentary on Acts
And suddenly there came a sound from heaven as of a rushing mighty wind, etc. The Lord indeed appeared through fire, as Blessed Pope Gregory explains, but He made the interior communication by Himself. And neither was God the fire, nor was that sound, but by what He exhibited outwardly, He expressed what He made within. For He who made the disciples both fervent with zeal and instructed with the word inwardly, showed fiery tongues outwardly. Therefore, elements were brought in as a sign so that bodies might perceive fire and sound, while hearts were taught by invisible fire and soundless voice.
Acts 2:3 — Commentary on Acts
And there appeared to them divided tongues as of fire. For the Holy Spirit appeared in fire and tongues, because all whom He fills He makes both burning and speaking. Burning indeed from themselves, and speaking about themselves. At the same time, indicating that the holy Church, extended to the ends of the world, was to speak with the voice of all nations.
Acts 2:3 — Retractions on Acts
And there appeared to them divided tongues as of fire, and one sat upon each of them, etc. This fire, not this fire. For in Greek it is πυρὸς, not πῦρ. This distinction would be easier to see if, adding a word, it were said: Divided tongues appeared as if of burning fire, or as if of shining fire, so that it may be understood that the tongues were divided in the appearance of fire.
Acts 2:4 — Commentary on Acts
And they began to speak with various tongues. The unity of tongues that the pride of Babel had dispersed, the humility of the Church gathers together again. Spiritually, however, the variety of tongues signifies the gifts of various graces. But it is not inconsiderate to understand that the Holy Spirit is therefore first understood to have given the gift of tongues to men, by whom human wisdom is learned and taught from the outside, as a sign that by the wisdom of God, which is internal to them, He could easily make them wise.
Acts 2:4 — Retractions on Acts
And they began to speak in various tongues, as the Holy Spirit gave them to speak. But there were in Jerusalem Jews dwelling, religious men from every nation, etc. In Greek it does not say at this place "in various tongues," but "in other tongues." For Isaiah had said: With other tongues and other lips I will speak to this people, and even so they will not hear me, says the Lord. Indeed, Blessed Luke, noting that this prophecy was fulfilled by this gift of the Spirit, took care also to place the same word which he saw in the prophecy in this sacred history.
Acts 2:5 — Commentary on Acts
Now there were Jews living in Jerusalem, devout men, from every nation under heaven. I think it fitting to inquire who these were, and from what captivity the Jews. Since indeed the one that was in Egypt or Babylon had already been completed. But the Jews had not yet come into captivity to the Romans, although even that itself was already impending as retribution for the sin committed against the Savior. Therefore, it remains to be understood as the captivity that took place under Antiochus, which certainly had happened not many times before.
Acts 2:6 — Commentary on Acts
Because each one was hearing them speak in his own language. It is asked in this place how each one heard them speaking the great things of God in his own language: whether those who were speaking in different languages were delivering what was being said in the language of each one, that is, whether each of them now spoke in this, now in another language, thus running through all, or it was more marvelous in this, that the speech of those who were speaking, whatever language had been pronounced, was understood by each one hearing according to his own language, that (for example) when any one apostle was teaching in the church (for it was necessary that one should speak while the others were silent, and one speech should reach the hearing of all), that same speech would have such a force in itself, that although there were listeners of different nations, each one would receive the hearing and grasp the understanding of that one speech pronounced by the apostle according to his own language. Unless perhaps it seemed more wonderful that this was a miracle of the listeners rather than of the speakers.
Acts 2:6 — Retractions on Acts
Since each one heard them speaking in his own language, they were all amazed and astonished, saying, "Are not all these who are speaking Galileans?" I know I have been criticized by some for saying that this sentence can be understood in two ways, or rather for asking how it should be understood. To them, I briefly respond that everything I wrote about the same sentence in my previous volume was not expressed from my own thought but taken from the words of the holy and utterly irreproachable teacher, that is, Gregory of Nazianzus. It is indeed clear that the apostles, filled with the Holy Spirit, spoke in all tongues, nor is it allowed for any of the faithful to doubt this. But how they spoke is rightly questioned, namely whether the speech of the apostles had such power that everyone who knew different languages could equally understand it when heard, or if whoever spoke, as it was necessary for someone to speak among such a multitude, while the rest were silent, at first made his speech in Hebrew for the Hebrews, with the rest not knowing what he said. Then for the Greeks, he spoke in Greek while the others waited. Then for the Parthians, and after them the Medes, and thus for the Elamites, and those peoples enumerated in order, he spoke in their own language, with each group waiting and remaining silent until their turn came, so they could understand what was said and thus give assent to the words of the teaching in faith. However, Luke reports Peter speaking to the crowds, but does not report him repeating the same things a second or third time. Instead, he notes that they, heeding the counsel of salvation, were consecrated in the mysteries of the Christian faith. I do not think it would be wrong for someone to believe that both things could have happened: that the apostles, filled with the Holy Spirit, could have understood and spoken the languages of all nations, and also that their words, by a greater miracle, could have been equally understood by all who heard them, regardless of the language in which they were spoken.
Acts 2:9 — Retractions on Acts
And those who inhabit Mesopotamia, and Cappadocia, Pontus and Asia, Phrygia and Pamphylia. These provinces which are named after Judea, indeed all speak Greek, but if they sounded nothing different from the custom of their homeland, they would not by any means be mentioned with such a subtle distinction of languages. Hence, the wondrous grace of the Spirit is to be seen in the apostles, which not only taught them the diversity of all languages, but also made the distinctiveness of properties in each language recognizable in their speech, according to the number of provinces that used it.
Acts 2:9 — Commentary on Acts
And those who dwelt in Mesopotamia, and in Judea, and Cappadocia. In this place, Judea does not signify the entire nation but a part of it, that is, the tribe of Judah and Benjamin, to distinguish, namely, from Samaria, Galilee, Decapolis, and other regions in the same province. Although they all spoke one Hebrew language, each had its own distinctive way of speaking. Hence also Peter, during the Lord's Passion, was identified as a Galilean by his speech.
Acts 2:10 — Retractions on Acts
And Roman sojourners. It would be more correctly rendered in Greek as And Roman wanderers, that is, Jews who were living in Rome as foreigners, just as others elsewhere, as mentioned above. For it is shown in the following verse that among those present were foreigners who are called proselytes in Greek, that is, those who from the nations had converted to Judaism, abandoning the rites of their own cultures, as it is said: Jews and proselytes as well.
Acts 2:10 — Commentary on Acts
The Jews also and proselytes. Proselytes, that is, they called the newcomers those who, originating from the Gentiles, preferred to choose circumcision and Judaism, as is narrated that Achior did in the book of Judith. Therefore, they say, not only those who were Jews by nature had gathered from different parts of the world, but also those who, born from the foreskin, had embraced their rite.
Acts 2:13 — Commentary on Acts
But others mocking said: Because they are full of new wine. Though mocking, they testify mystically to the truth. For they are not filled with old wine, which failed at the wedding of the Church, but with the new wine of spiritual grace. For now the new wine had come into new wineskins, as the apostles, not in the oldness of the letter, but in the newness of the Spirit of God, resounded the great deeds (Rom. VII).
Acts 2:15 — Commentary on Acts
For these are not drunk, as you suppose, seeing it is but the third hour of the day. The Holy Spirit, about to proclaim the glory of the indivisible Trinity, came down fittingly at the third hour. And because it is said above: They were persevering in prayer, they rightly receive the Holy Spirit at the hour of prayer, to show readers that the grace of the Holy Spirit is not easily received unless the mind is elevated from carnal intentions to those of the heavens. For the three times at which Daniel is read to bend his knees and pray in the day, that is the third, sixth, and ninth hour, are understood by the Church. Because the Lord, sending the Holy Spirit at the third hour, ascending the cross at the sixth, and laying down His soul at the ninth, deemed fit to make known and to sanctify these hours for us more excellently than the others.
Acts 2:17 — Commentary on Acts
I will pour out of my spirit upon all flesh. The word effusion shows the largess of the gift, because, not as before to the prophets and to the priests only, but to all indiscriminately in both sexes, conditions, and persons, the grace of the Holy Spirit would be given. For what all flesh may mean, the prophet subsequently explained.
Acts 2:19 — Commentary on Acts
Blood and fire and vapor of smoke. The blood of the Lord's side, the fire of the Holy Spirit, the vapor of compunction and weeping. For as from fire comes smoke, so from the ardor of the Holy Spirit proceeds compunction. For it remains to believe that blood flowed from a dead body in a living stream, which is against the nature of our bodies, was done as an indication of a sign. For what other purpose, unless for our salvation and life, which indeed springs from His death? The illumination of the faithful can also be understood in the fire, and the blindness of the Jews who did not believe in the vapor of smoke. Hence, the Lord, about to give the law, descended in fire and smoke, because He illuminates the humble through the brightness of His manifestation, and darkens the eyes of the proud through the obscurity of error.
Acts 2:19 — Retractions on Acts
Blood, and fire, and vapor of smoke. About fire and smoke it has been said in the previous book: he speaks of blood not only of the Lord's wounds, but also of the Lord's sweat, when, praying before the betrayal, His sweat became like drops of blood falling to the ground. This is numbered among the divinely wrought signs, because it is proved not to be found in the custom of human nature. It is therefore a sign, because it signified that the whole world would be cleansed by the blood of the Lord, so that just as the tabernacle or temple was at some point consecrated to the Lord with the blood of victims, so now through the whole world the faithful people would be dedicated to Him as a holy house by His own blood, and not only in Jerusalem would be a place for prayer, but in every place of His dominion, the elect would lift their hands through pure prayers to the Lord.
Acts 2:20 — Retractions on Acts
The sun will be turned into darkness. The name of darkness in Greek is read in the singular number, that is, σκότος, which the Latin translator necessarily rendered in the plural as tenebras because he could not express it in the singular. I thought it necessary to mention this so that anyone who reads this among the people of the Angles might know that it is not necessary, because of the authority of the Latin language, to render "darkness" in their own speech in the plural; rather, it should be in the singular, as this can just as easily be done owing to the authority of the Greek, from which it was translated into Latin scripture.
Acts 2:20 — Commentary on Acts
The sun shall be turned into darkness, and the moon into blood. This is believed to have been partly fulfilled during the Lord's Passion, and partly to occur before the great day, that is, the Day of Judgment. For at that time the sun was darkened, but the moon, turned into blood, could not plainly appear to men, since it was (as it happens during Passover) the fifteenth day, and during the day it was hidden from mortal sight by the obstruction of the earth.
Acts 2:21 — Commentary on Acts
And it shall be: Everyone who calls upon the name of the Lord shall be saved. This is what Peter says elsewhere: For God is not a respecter of persons, but in every nation, whoever fears Him and works righteousness is accepted by Him (Acts X).
Acts 2:22-23 — Commentary on Acts
Jesus of Nazareth, a man approved by God, and so on until you afflicted and killed Him. Like a learned teacher, he first admonishes the unbelievers, whom he pities, to give advice of salvation later when pierced by just fear. And because he speaks to those who know the law, he shows that Christ Himself is the One promised by the prophets. However, he does not first call Him the Son of God by his own authority, but a man approved, a just man, a man resurrected from the dead, not in the common resurrection along with the others, which is delayed until the end of the world, but celebrated on the third day, so that the assertion of a singular glorious resurrection might bear the testimony of eternal divinity. Since the bodies of others are proven to have undergone corruption after death, this one, of whom it is said: You will not let Your Holy One see corruption (Psalm XV), is shown to be free from human frailty, and proven to have surpassed the merits of human condition, and therefore more deserving to be ascribed to God than to humans. You will learn from the story of Cornelius the centurion and in the sermon given by the Apostle Paul in Athens what kind of introduction the apostles use in their preaching to the Gentiles.
Acts 2:23 — Retractions on Acts
By the definite plan and foreknowledge of God, this man was handed over to you, and with the help of wicked men, you put him to death by nailing him to the cross. The Greek has one more word which pertains significantly to the cause: "Foreknowledge of God handing him over." For he was handed over by the governor into their power with the condition that they could choose either him or the robber; and they, having received this option, granted life to the robber and, by their own shouts and prayers, put Jesus to death through the hands of the soldiers.
Acts 2:24 — Retractions on Acts
Whom God raised up, having loosed the pains, just as it was impossible for Him to be held by it. The sense of this sentence seems to be that the pains of punishment were loosened when the Lord descended to the lower regions, that is, they were not able to touch Him at all. But if we look at the Greek authority, where it is written: Whom God raised up on the third day, loosening the pains of death through Him, just as it was not possible for Him to be held by it, it is clear indeed that He says that the pains of the underworld were loosened by the Lord, or of death, that is, through His descent to the lower regions the saints were freed from the places of the underworld, who, although they were in Abraham's bosom, that is, in the consolation of quiet rest, nevertheless were not entirely free from the pain of death or of the underworld. They did not yet deserve to see and enter the heavenly joys, until what was said through the prophet to the Lord was done: You also, by the blood of your covenant, have brought forth your prisoners from the pit where there is no water (Zech. IX). For if the saints in the pit of the infernal regions were utterly free from the pain of death, why does he say they were prisoners until they were brought forth by the blood of Christ? He therefore loosed the pains of death through Him, just as it was impossible for Him to be held by it. For just as He Himself was immune from the power of death, so He was also powerful enough to rescue whomever He wanted from the dominion of death.
Acts 2:25 — Retractions on Acts
For David says in reference to Him, that is, in His person: I foresaw the Lord always before me, because He is at my right hand, that I may not be moved. By explaining what the Mediator of God and men did, He gives us who are pure men advice on how to avoid sins. For whoever continuously looks upon the presence of his Creator with the eye of his mind in no way turns to sins. He also states the reason why he was not moved. Since indeed with the Lord helping at the right hand, the left side does not prevail; but the soul that He guards perseveres more firmly in Him. Appropriately, he was saying that the Lord is at his right hand, because if He does not hold this part, the insidious devil will immediately occupy it, as it is written about Judas: And the devil stood at his right hand (Ps. CVIII).
Acts 2:25 — Commentary on Acts
I have set the Lord always before me, because He is at my right hand, that I should not be moved. Coming, he says, into the transient things, I did not take my eye off Him who always remains, foreseeing this, that after passing through temporal things I should turn to Him, because He favors me, so that I may remain steadfastly in Him, and I attribute this, that I did not commit sin nor was deceit found in my mouth (I Peter II), not to humanity, but to divinity; on account of this, there is joy in my thoughts, and rejoicing in my words, because of the resurrection, namely, because through it the world has been delivered.
Acts 2:26 — Retractions on Acts
For this reason my heart was delighted, and my tongue exulted. For this reason, because He, indeed, stood at the right hand, and He attests that in His thoughts, joy and exultation arose in His tongue. And indeed, as the passion was threatening, He said: "My soul is sorrowful unto death," and He began to fear and be weary (Mark 14). But He was sorrowful to show that He was truly man in soul and body, and truly passible; but His soul and tongue exulted because He knew that by His passion the human race was to be saved.
Acts 2:26 — Commentary on Acts
Moreover, my flesh will not fail in destruction, but will sleep in the hope of resurrection. For You will not leave my soul to be possessed by Hell, nor will You allow Your Holy One's body, through which others too are sanctified, to see corruption.
Acts 2:27 — Retractions on Acts
Because you will not abandon my soul in hell, nor will you let your holy one see decay. It is certain that the soul of the Lord was not abandoned in hell, which, having taken away those for whom He descended there, soon returned to the heights above; it is certain that nor was His flesh corrupted, which was glorified by a swift resurrection. But it must be asked how He says in another psalm, reproaching the impenitent and the stubborn, the suffering of His passion: "What profit is there in my blood, while I go down into corruption?" (Psalm 29). This is solved because there He says He descends into corruption when His body is penetrated by the piercing of nails and the lance, for the transfixion of the solid body itself may not unreasonably be considered a kind of corruption spoken of. Here, however, He rightly denies that corruption, that is, putrefaction, not happening, which generally devastates human flesh, but it had no power to come upon His most sacred body.
Acts 2:28 — Retractions on Acts
You have made known to me the paths of life; you will fill me with joy with your face. These words are rightly understood not only of the Lord, who did not need any other guide to overcome the kingdom of death, but, once receiving the fullness of divine power and wisdom, he was able to destroy death by himself, rise to life, and ascend to the right hand of the Father; they also truly apply to his chosen ones, who, with His gift, find the path of truth through which they return to the life that they lost in the first man, and who themselves will be filled with joy with the face of God the Father; because this is our perfect happiness, that we have merited to see Him face to face, as Philip understood well when he said: Lord, show us the Father and it is enough (John XIV). For it is enough joy to see the face of the Lord, nor is anything further required, because neither will there be anything more required, when He who is above all is seen. And these are the things that follow in the psalm: Pleasures at your right hand forever (Psalm XV).
Acts 2:28 — Commentary on Acts
For You have made known to me the paths of life, by which we proceed to eternity. In these, after the sorrow of passion, You will fill me with joy with Your face (Psalm XV). And ascending to heaven, You will give the delights of Your right hand continually. Because He was neither left in Hell. Thus Christ indeed descended according to the soul to Hell, to aid those who needed it, but He was not left in Hell, for He quickly returned to claim His resurrected body.
Acts 2:30-31 — Retractions on Acts
Therefore, being a prophet and knowing that God had sworn to him with an oath that of the fruit of his loins one would sit on his throne, he spoke foresightfully about the resurrection of Christ, etc. In the Greek it is more: To raise the Christ from the fruit of his loins and to sit on his throne. But in what follows: Foresightedly he spoke of the resurrection of his Christ, because neither was he left in hell; it is more consistently in the Greek: Because neither was his soul left in hell. And Saint Fulgentius, writing to Thrasamund, puts it this way: "For he also immediately added about the raising of his body from the dead, saying: Nor did his flesh see corruption." As also the prophet encompassed both, saying: For you will not abandon my soul to hell, nor let your holy one see corruption (Psalm XV).
Acts 2:33 — Retractions on Acts
And having received the promise of the Holy Spirit from the Father, He has poured out this which you see and hear. In Greek it is translated thus: He has poured out this gift which you now see and hear. Indeed, concerning Jesus, whom the Jews crucified and whom God raised, He taught that He is the Christ; but now gradually leading the listeners to higher belief, He signifies that this is the true God, by confirming that He has poured out the gift of the Holy Spirit, which any wise person recognizes to be of divine power alone. And fittingly, He used the same word 'pouring,' which the prophetic statement previously mentioned has the Lord say, to teach them from this that it is the same Lord Jesus Christ who both before taking flesh was accustomed to speaking in the prophets; who disposed the future ages according to His will; who gave signs and wonders in the heaven and on earth; who would save all invoking His name, and fulfill the other things described in prophetic discourse as the Son of God and true God.
Acts 2:33 — Commentary on Acts
Exalted therefore by the right hand of God, because the Psalm had said: "Because He is at my right hand, I shall not be moved." And having received from the Father the promise of the Holy Spirit, He poured out this, which you both see and hear. You see the fiery tongues, you hear in our speech. But that which He says, that He received the promise of the Holy Spirit from the Father and poured it out, shows both natures of the same Christ, because He received as man, and poured out as God.
Acts 2:34 — Commentary on Acts
For David did not ascend into the heavens. He himself says: "For these latter things, blessed David predicted, not about himself, but about his Lord's ascension, who would be sent forth from Zion, that is, from David's royal lineage, and would rule in the midst of his enemies;" so also understand those previous things he mentioned, which pertain not to David, but to Christ's death and resurrection.
Acts 2:34-35 — Retractions on Acts
For David did not ascend into the heavens, but he himself says: The Lord said to my Lord, sit at my right hand. Certain codices have 'The Lord says,' but Greek exemplars in both this book and the Psalter have 'The Lord said.' Most clearly, blessed Peter explains through this psalm how to understand what he previously assumed from another psalm, that the Lord swore to David to raise Christ from the fruit of his loins and to set him on his throne, namely, because this throne of the kingdom is not to be understood in earthly Jerusalem where David reigned, but at the right hand of His majesty in the heavens. Here he evidently asserts both natures of our one Redeemer from the prophetic scriptures: the human, from the fruit of David's loins through the virgin, and the divine because ascending into heaven, the man was received at the right hand of the Father. In this truly, He is the son of David, in that He is the Lord of David, for which reason he congruously added:
Acts 2:35 — Commentary on Acts
"Until I make your enemies your footstool." This is what Peter elsewhere said about the Lord: "Whom heaven must receive until the times of restoration of all things" (Acts III). For then, when all times of refreshing come from the presence of the Lord, He will send Jesus Christ, who was preached to us from royal thrones, to judge the living and the dead (Wisdom XVIII).
Acts 2:36 — Retractions on Acts
Therefore, let all the house of Israel know most certainly, that God has made him both Lord and Christ. For he proved him to be Lord from the word of David, which says: The Lord said to my Lord; and from what the prophet Joel said: And it shall come to pass, in the last days, says the Lord: I will pour out of my Spirit upon all flesh (Joel II), when He declared that this truly happened on that very day. He also taught that he is Christ by the word of the same David, which sings as said to him by the Lord: Sit at my right hand, and also from the fact that speaking through the prophet he declared that his Holy Spirit is Spirit, and that he could give it to men by his own power. For indeed, who but an infidel would doubt that this could pertain to no other man at all, except the Mediator of God and men, man Jesus Christ? For how could it be thought that he was not truly Christ, that is, believed rightly to be anointed with all the fullness of the Holy Spirit, who was proven by the same Spirit to give to whomever he willed? Therefore, he says that God has made him both Lord and Christ. Is not the Lord Christ both God and man, one person existing in two natures? In divinity, he was eternally born from the Father; in humanity, he was made from time by the Father, when He willed him to be incarnate in the womb of the Virgin by the working of the Holy Spirit.
Acts 2:37 — Retractions on Acts
What shall we do, brothers? In Greek, it is rendered more: Show us. This word we frequently find appended to sentences in the works of those who expounded the holy Scriptures.
Acts 2:37 — Commentary on Acts
And having heard this, they were cut to the heart, etc. See the prophecy of Joel fulfilled, the flesh following the fire of the Holy Spirit, compunction's vapor follows. For smoke tends to produce tears. They begin to weep who had laughed, they beat their chest, they give their prayer to God as a sacrifice, so they might taste the blood of salvation, which they had previously invoked upon themselves and their children to their condemnation. It follows:
Acts 2:38 — Commentary on Acts
"Repent," he says, "and let each one of you be baptized." Speaking of baptism, he first mentioned the laments of repentance, so that, following the custom of the Church, they might first immerse themselves in the water of their affliction, and afterward be washed in the sacrament of baptism.
Acts 2:38-39 — Retractions on Acts
And you will receive the gift of the Holy Spirit. For the promise is to you and to your children, as the Lord says through the prophet: I will pour out My Spirit on all flesh, and your sons and your daughters shall prophesy (Joel II). And what he added: And to all who are afar off, as many as the Lord our God shall call, refers to that final testimony placed from the prophet, that everyone who calls upon the name of the Lord shall be saved (Ibid.). This particularly pertains to the calling of the Gentiles, who were far removed from the fellowship of the sons of Israel in both kinship and merit, and yet were to be saved by invoking the name of the Lord according to the prophet's promise.
Acts 2:41 — Commentary on Acts
And about three thousand souls were added that day. Where the baptism of the Church was first celebrated, divine mercy, by careful plan, gathered a number of souls equal to the confession of the Holy Trinity. And Moses indeed, on the fiftieth day of Passover when the law was given, commanded the solemnity of the first fruits to be initiated; but now, with the Holy Spirit coming, not sheaves of wheat, but souls were consecrated as first fruits to the Lord.
Acts 2:41 — Retractions on Acts
Those, therefore, who received his word were baptized. Another translation, according to the accuracy of the Greek truth, has it thus: Those indeed willingly accepting his word were baptized. By this interpretation it seems more clearly expressed that not some of those who had heard Peter's word, but all who had assembled to hear, willingly hearing this, were baptized.
Acts 2:44 — Commentary on Acts
And they had all things in common, etc. If the love of God is poured into our hearts, it soon surely generates love for our neighbor. Hence, on account of the double ardor of charity, the Holy Spirit is read to have been given twice to the apostles. It is also a great indication of fraternal love to possess all things in common, having nothing as one's own.
Acts 2:47 — Retractions on Acts
But the Lord added daily those who were being saved. In Greek it is read thus: But the Lord added to the Church those who were being saved, and then another narration begins.
Acts 3:1 — Commentary on Acts
Now Peter and John were going up to the temple, etc. The apostles, about to enter the temple at the ninth hour, first heal a man lame from birth, and then, laboring until evening, imbue many thousands of men with the word of faith. For the teachers of the Church, coming toward the end of the world, preach both to Israel, who were first languishing, and afterwards to the Gentiles. For these are the laborers whom the father of the family brings into the vineyard at the ninth and eleventh hour (Matt. XX).
Acts 3:1 — Retractions on Acts
Now Peter and John were going up to the temple at the hour of prayer, the ninth hour. Which can be adapted to the previous sentence thus: Since the Lord daily was gathering the believers to his Church through the preaching of the apostles, the foremost of the apostles were going up to the temple to pray to God for the same thing, that is, so that he might always provide increases to his Church.
Acts 3:2 — Commentary on Acts
And a certain man, who was lame from his mother's womb, was carried. For the people of Israel were rebellious not only to the Incarnate Lord, but from the very first times of the given law, as if lame from the mother's womb. This is well figured by Jacob wrestling with the angel, blessed indeed, but limping (Gen. XXXII), because the same people, prevailing in the passion of the Lord, were in some ways blessed through faith, but in others lame through disbelief.
Acts 3:6 — Commentary on Acts
Silver and gold have I none, etc. Indeed, the old tabernacle had the justifications of worship, and the secular sanctuary distinguished by gold and silver, but the blood of the Gospel shines more precious than the metals of the law, because the people who before lay mentally weak at the gilded posts, healed in the name of the Crucified, enter the temple of the heavenly kingdom. Otherwise, the blessed Peter, mindful of the Lord's precept, which says: Do not possess gold and silver (Matt. X), used to preserve the money placed at the apostles' feet not for himself, but for the use of the poor, who had left their patrimonies.
Acts 3:7 — Retractions on Acts
And immediately his feet and ankle bones were strengthened. The term 'bases' is Greek in origin, and it is placed thus in Greek, which in Latin means 'supports': by which term it indicates that his steps were strengthened, just as some have also translated it into Latin. But it must be known that steps are properly called διαβήματα or πορίαι among the Greeks.
Acts 3:7 — Commentary on Acts
And having taken his right hand, he raised him up. He who lifts another up also strengthens him with his right hand. For the word of the teacher is worth less in the hearts of the hearers if it is not also recommended by examples of one's own action.
Acts 3:8 — Commentary on Acts
And leaping up, he stood and walked. And he entered the temple with them. The order of perfection is clear: first, he who had lain down rises, then he seizes strength, and thus he enters the gate of the kingdom with the apostles.
Acts 3:10 — Commentary on Acts
And they were all filled with wonder and amazement. Ecstasy means fear here. For ecstasy can also be said in another way, not alienated by fear, but taken up by some inspiration of revelation.
Acts 3:10 — Retractions on Acts
And they were filled with wonder and amazement. Another Edition for amazement, which is a state of being beyond one's mind, does not properly place 'admiration'; because greater amazement sometimes leads the mind to a state beyond, and transfers it to higher modes of thought beyond the usual manner of thinking.
Acts 3:11 — Commentary on Acts
All the people ran to them, to the portico called Solomon's. With Israel saved by the apostles, the entire world rushes to the thresholds of the true and peaceful Solomon, of whom it is said: "His government shall increase and peace shall have no end" (Isaiah IX). This is the stone cut from the mountain, which, with the earthly realm of faith's enemy crumbling, alone holds the peaceful dominion through the world (Daniel II).
Acts 3:13 — Retractions on Acts
The God of our fathers glorified His Son Jesus, whom you indeed delivered, etc. In Greek it is more appropriately stated: The God of our fathers glorified His servant Jesus. For it was fitting for a wise teacher, when addressing those who had killed Him, first to recall His humanity, which could be delivered up and slain; then gradually revealing the glory of His resurrection, to declare that He is also God and God's Son. Finally, shortly after, he calls Him the Author of life. And at the conclusion of the speech, more openly: To you first, he says, God, raising up His Son, sent Him blessing you, that your sins may be blotted out, that when the times of refreshment shall come from the presence of the Lord, then your sins may be blotted out. The times of refreshment, however, signify the distinction of the universal judgment and the redemption of the just, of which they themselves, having indeed suffered tribulations but made safe in hope, say to the Lord in the psalm: We went through fire and water, and you brought us into refreshment (Psalm 65). For then indeed our sins will be fully blotted out when, by the power of the resurrection, the last enemy, death, shall be destroyed (I Corinthians 15). In a certain translation, we find this verse positioned this way for the explanation of the sense: That when the times of refreshment come, they may come to you from the face of the Lord. And indeed it is thus written in Greek, with the addition of that pronoun: That when the times of refreshment shall come from the presence of the Lord to you.
Acts 3:21 — Retractions on Acts
Whom heaven must indeed receive until the times of the restitution of all things, which God spoke by the mouth of His holy prophets since the world began. This is what the Psalmist testifies as said to the same Lord Jesus Christ by God the Father: Sit at my right hand until I make your enemies a footstool for your feet (Psalm 109). For He was taken up into heaven and sits at the right hand of God. In that seat of paternal majesty, He always remains divinely, nor has He ever departed from it, but in the assumed humanity, He is to come from heaven to judge the living and the dead when all His enemies will be put under His feet, and all things which God spoke through all the prophets from the beginning of the world will be restored; because, when all the saints enter eternal life with the Lord, the reprobates with the devil will endure eternal punishments, there will be absolutely nothing left which the prophets can promise us further to hope for, since both parts, namely the good and the bad, will have received an irrevocable sentence in the final judgment from the just judge. And Origen is greatly mistaken and deceives, who thinks that after this judgment, though after a long interval of time, the other sinners, who were sent to hell with the devil on the left side of the judge, will be freed and brought to the heavenly kingdom, as if the prophet who said: And they will be gathered in the dungeon, and after many days they will be visited (Isaiah 24), promised this to them, since the clear meaning of the prophet's words according to sound sense is that he predicted that the enemies and persecutors of the holy Church would be carried off to hell individually on the day of their departure, but he foresaw that all of them would be briefly released from there on the day of judgment, when, having received an immortal body, they would again be plunged into double punishment of eternal death. For the next words of the prophet declare that he intended this in his statement, who after saying: And after many days they will be visited, immediately added: And the moon will be confounded, and the sun ashamed (ibid.), which will come to pass on the day of judgment as both prophecy and the words of the gospel declare.
Acts 3:22 — Retractions on Acts
Moses indeed said: Because the Lord your God has raised up for you a prophet from among your brethren, like me, you shall listen to him according to all that he will speak to you, etc. The beginning of this passage in Greek has more: Moses indeed said to your fathers: Because the Lord your God has raised up for you a prophet. The meaning of the sentence is clear, because our Lord took on the truth of flesh from the people of Israel, appearing in the likeness of Moses, so that just as he [Moses] introduced carnal Israel, instructed and purified by ceremonies and sacred rites, into the promised land, so also the Lord, through the grace of the Gospel, gathering spiritual Israel from the whole world, would lead them to the heavenly kingdoms. And just as those who disdained the law of Moses were expelled from the promised land by enemy nations, so also those who have scorned the teaching of evangelical grace will be cast out from the assembly of the saints by avenging spirits. For this is what follows:
Acts 3:23 — Commentary on Acts
And it will come to pass that every soul who does not listen to that Prophet shall be destroyed. Briefly and clearly, with the testimony of the prophets and the law, he teaches that the Lord must be listened to by all nations, condemning indeed the unbelievers and granting the faithful eternal blessing.
Acts 3:23 — Retractions on Acts
But it shall be, every soul who does not listen to that prophet shall be cut off from the people. Truly, it should be noted that blessed Peter here did not care to hold onto the words of the Mosaic sentence, but the sense. For it is written in Deuteronomy, with Moses speaking to the sons of Israel: The Lord your God will raise up for you a prophet from among your nation and from your brethren like me, you shall listen to him, as you asked of the Lord your God at Horeb (Deut. XVIII). And a little later: And the Lord God said to me, Well have they spoken all that they have said: I will raise up for them a prophet from among their brethren like unto thee, and I will put my words in his mouth, and he shall speak to them all that I command. And whoever will not listen to my words which he shall speak in my name, I will be the avenger (Ibid.). For which Peter placed: He shall be cut off from the people, more manifestly insinuating that this is the mode of divine vengeance, that those who scorn heavenly mandates are rendered exiles from the ranks of the elect. And also here, and in many other places, where the apostles and evangelists have taken examples from the Old Testament, it is clear that they sought the sense of the Scriptures, not the words, nor did they particularly care for the order of the speeches, so that the matter might be clear to the understanding.
Acts 3:24 — Commentary on Acts
And all the prophets from Samuel and onwards. Although the patriarchs and saints of earlier times prophesied concerning Christ through their words and deeds, the proper time of the prophets, I say, is that which began with Samuel, under whom the times of the kings in Judea began, and continued until the end of the Babylonian captivity.
Acts 3:25 — Commentary on Acts
And in your seed all the families of the earth shall be blessed. The seed of Abraham is indeed Christ, in whose faith the blessing was promised to all the families of the earth, that is, to Jews and Gentiles alike. The apostle soothes the minds of the Jews to make them more prompt to believe, saying that the Healer of the whole world chose to visit and bless them first.
Acts 3:25 — Retractions on Acts
Saying to Abraham: And in your seed all the families of the earth shall be blessed. From both this testimony, namely that which was given to Moses, and that which was proclaimed to Abraham by the Lord, both his severity and goodness are shown: goodness indeed in those who, having received faith in Christ, deserve to be blessed by him; severity, however, in those who, due to their own contempt and disobedience, are exterminated from the people of the blessed, that is, cast out beyond the boundaries of eternal happiness. But it was said: In your seed all the families of the earth shall be blessed, just as it was said in the Gospel: He was the true light which enlightens every man coming into the world (John I). For not all the families of the earth are blessed in Christ, nor is every man coming into the world enlightened by Christ, since many are those who, living in the darkness and curse in which they were born due to the first transgression, or even adding worse deeds, are damned to eternity. But it must be understood that in the seed of Abraham, that is, in Christ, all the families of the earth who are to be blessed are blessed; and by his grace, every man who belongs to the lot of the saints, which is in light, is enlightened: nor is there another name under heaven given to men in which we must be saved (Acts IV). Although it can also rightly be understood in this way, that there is no clan or family of the earth in which some do not receive the blessing of the heavenly inheritance: I speak of those families, or clans of seventy-two, into which the human race was divided after the flood in the construction of the tower. Therefore, in the seed of Abraham, namely the Mediator of God and men, the man Jesus Christ, all the chosen are blessed, not only those who believed in him after his Incarnation, but also those who, being born in the flesh, preceded the times of his Incarnation. For to all the same man God, ascending to the heavens, opened the gates of the heavenly kingdom, to all he will say on the day of judgment: Come, blessed of my Father, receive the kingdom (Matthew XXV).
Acts 3:26 — Commentary on Acts
To you first (he says) God, raising up His Son. Here it should equally be noted that it is concerning the same Son of God, whom he calls the seed of Abraham, due to the twofold nature of Christ, lest they believe Christ to be merely a man, or one son human and the other divine. By this snare of heresy, the insane Manes and Nestorius were deceived.
Acts 4:1 — Commentary on Acts
While they were speaking to the people, the priests and the magistrates of the temple and the Sadducees came upon them, and so on. And the priests and the magistrates, or the temple prefect, as another edition says, who seemed to be the teachers and judges of the people, were grieved that the multitude had flocked to hear the apostles. The Sadducees, however, were grieved because they preached the resurrection. Yet both were grieved because those whom they knew as the man Jesus, whom they had killed, were claimed by them to be glorified by God the Father.
Acts 4:1 — Retractions on Acts
The priests and magistrates of the temple arrived. "Magistratus" should be read in the singular, as is clear from the Greek, where "στρατηγὸς" is written in the singular: for which, in Latin, some Codices have "praepositum templi," while others more correctly have "praetorem templi." For in Greek "praetor" is "στρατηγὸς," while "magistrate" or "chief" is called "ἄρχων."
Acts 4:4 — Commentary on Acts
And the number of men became five thousand. If in the five thousand men whom the Lord fed in the desert (Matthew XIV), the people under the law are understood but were refreshed by the gift of Christ, these five thousand instructed by the apostles' teachings can also signify the people of the Gentiles, who spiritually followed the mysteries of the same law. And both are fittingly granted the heavenly gift in the evening, because when the fullness of time had come, God sent His Son (Galatians IV).
Acts 4:8 — Retractions on Acts
He said to them: "Rulers of the people and elders." In Greek, it includes more: "And elders of Israel, listen." Similarly, in the following, where it is said: "In this, he stands before you healthy," in Greek it is: "Before you healthy today, and in no other."
Acts 4:11 — Commentary on Acts
This is the stone which was rejected by you builders, which has become the chief cornerstone. The builders were the Jews, who, while all the nations were dwelling in the desolation of idols, they alone were reading the law and the prophets daily for edification. As they were building, they came upon the cornerstone, which would embrace two walls, that is, they found in the prophetic Scriptures that Christ would come in the flesh and build two peoples in Himself. And because they preferred to stand on one wall, that is, to be saved alone, they rejected the stone, which was not suited to one, but to two. However, God, though they were unwilling, Himself placed this stone as the chief cornerstone, that from the two testaments and the two peoples, a building of one and the same faith might arise.
Acts 4:12 — Commentary on Acts
And there is no salvation in any other. If salvation is in no other, but only in Christ, then the fathers of the Old Testament were saved by the same Redeemer's incarnation and passion, in which we believe and hope to be saved. And though the sacraments may differ according to the times, yet the same faith agrees. For the dispensation of Christ, which we know to have been accomplished through the apostles, they learned through the prophets would come. For there is no redemption of human captivity except in the blood of Him who gave Himself as a ransom for all.
Acts 4:13 — Commentary on Acts
Finding out that these men were unlettered and ignorant, they marveled. Illiterate men are sent to preach, so that the faith of believers might not be thought to have been brought about by human eloquence and learning, but by the power of God, as the Apostle says: "Not in the wisdom of words, lest the cross of Christ should be made of no effect" (I Cor. I). For those were called idiotae who, content with their own language and natural knowledge, were unacquainted with the study of letters. Indeed, the Greeks call their own, ἴδιον.
Acts 4:13 — Retractions on Acts
But seeing the boldness of Peter and John, and realizing that they were unlettered and ordinary men, they marveled. "Unlettered" is said, not because they were ignorant of letters, but because they were not skilled in the art of grammar. For in Greek, it is more clearly, for this word, "ἀγράμματοι," that is, unlettered, and "idiotae" are called unskilled. Finally, in the Epistle to the Corinthians, where it is written: "And if unskilled in speech, yet not in knowledge" (2 Cor. XI), for "unskilled" in Greek it is "ἰδιώτης."
Acts 4:21 — Retractions on Acts
Because all were praising for what had been done. It is better in Greek: "For all were glorifying God for what had been done." And what in our Codices is added, "for what had happened," is not in the Greek. Indeed, "glorifying" and "praising" are often interchangeably translated from the same Greek, which is "ἐδόξαζον," but there is a difference between a deed being praised and God being praised or glorified in the deed. For a deed or word to be praised is to be spread to the knowledge of many by fame, which can also happen with human deeds remarkably done; but for God to be praised or glorified in the deeds of men is specific to Christian piety and humility, with Him commanding and saying: "Let your good deeds shine before others, that they may see your good works and glorify your Father who is in heaven" (Matt. V).
Acts 4:22 — Commentary on Acts
The man was over forty years old on whom this sign of healing was performed. According to the history, the perfect age of the man is indicated amidst the invincible critics. Allegorically, however, the people of Israel did not only seek the Egyptian impurities in the desert for forty years, despising manna, but even in the promised land, they always limped between the rituals of the Lord and of idols. Or if the number forty signifies the double fullness of the law (for four times ten makes forty), the transgressor of both, like a weak person, lying down, surpasses the forty-like perfection.
Acts 4:24 — Commentary on Acts
Lord, you who made the heaven and the earth, etc. Hearing the threats of the persecutors, they ask for the confidence to resist through the signs of virtues.
Acts 4:25 — Retractions on Acts
Why did the nations rage and the peoples devise vain things? The prophet does not ask as if he does not know but reproves the madness of the impious in astonishment, those who rose up against the Lord the Savior, although harmed not at all by him, rather assisted by many good deeds. He mentioned nations because of the Roman soldiers, peoples because of the Jews. Hence it is aptly said that the nations raged but the peoples devised vain things against God. For indeed, the leaders of the Jews with diligent meditation plotted how they might deliver the Lord to death; but the soldiers are found to have inflicted nothing upon him, to have laid no traps against him, but merely to have obeyed the governor's orders in his insult and death. Hence they are also said to rage, driven by an unskilled and disorderly motion; and since rage is properly of wild beasts, they are rightly said to rage who, setting aside reason, were inflamed by bestial fury. However, that the peoples are said to have devised vain things looks back to what is said about the blessed man in the preceding Psalm: "But his will is in the law of the Lord, and in his law, he will meditate day and night" (Psalm 1). For just as he is blessed who spends all his time in meditation on the divine law, so rightly must that people be assigned to perpetual miseries who not only pridefully turn away from meditating on God's law but also, in insanity, frequently engage in meditation against God himself, the lawgiver and their Lord.
Acts 4:26 — Retractions on Acts
The kings of the earth have taken their stand, and the rulers have gathered together against the Lord and against His Christ. It speaks of the leaders of the Jews and Pilate himself; but it mentions kings in the plural because of Herod the tetrarch, as the subsequent words of the apostles testify. Although it can be rightly interpreted by the plural appellation of kings to refer to Herod the tetrarch who consented with Pilate in the Lord's death, as well as that one of the same name and malice who, after the Lord's birth, killed the children in Bethlehem. Even though they did not live at the same time, with the same hatred and wickedness of mind, they took their stand and gathered together with the leaders of the Jews against the Lord. It is also noteworthy that the clauses of these verses are such that the first takes the closing phrase from the second, which says "against the Lord and against His Christ," and the second takes the introductory adverb "why" from the first, so that the position of each is complete: Why did the nations rage, and the people devise futile things against the Lord and against His Christ? Why did the kings of the earth take their stand, and the rulers gather together as one, against the Lord and against His Christ? He says "kings of the earth" to distinguish them from those for whom, while they are pilgrims on earth, the kingdom is preserved in heaven.
Acts 4:27 — Commentary on Acts
Against your holy servant Jesus, whom you anointed. They interpret the name of Christ, about whom it was said: "And against His Christ" (Psalm II), according to the word. For Christ received his name from chrism, that is, from anointing. According to what is said: "God, your God, has anointed you with the oil of gladness" (Psalm 45:7), that is, with the Holy Spirit.
Acts 4:30 — Retractions on Acts
In that you stretch out your hand, healings and signs and wonders are done through the name of your holy Child Jesus. In Greek, it is rendered as "through the name of your holy Boy Jesus," which seems to align more with the apostles' wishes, who strove in every way to make it known that the man whom the Jews crucified, through the signs of miracles becoming evident by his name, having been taken up into heaven, should be recognized as the Son of God.
Acts 4:31 — Retractions on Acts
And they spoke the word of God with confidence. In the Greek it is added: To everyone willing to believe. Also, in the following reading, when it was said: And the multitude of those who believed were of one heart and one soul, here too in the Greek manuscripts, which our Codices do not have, it is added: And there was no division among them. And then, which is also contained in our Codices in a subdued manner: Nor did anyone say that what they possessed was their own. Blessed Cyprian also placed this sentiment in the third book of Testimonies, saying: "But the crowd of those who believed were of one heart and soul; nor was there any distinction among them, nor did anyone consider any of their possessions to be their own." This passage fits well and coheres aptly with what was said above, since those who received the Holy Spirit on the holy day of Pentecost, though all were Galileans, spoke in the tongues of all who were present from different parts of the world, both Jews and proselytes. For there indeed, through the uniting of different languages, it was beautifully foreshadowed that the holy Church, by the gift of the same Spirit, would have one heart and soul among the different nations and languages across the world. For it is not for all believers to speak in all tongues, but the unity of different tongues in the faith of Christ was a sign, because there is one Lord, one faith, one baptism, one God and Father of all (Eph. IV).
Acts 4:31 — Commentary on Acts
And when they had prayed, the place in which they were gathered was shaken. Those who sought the strength of firm hearts against the deceit of the enemy received the sign of their prayer being heard through the earthquake, so that they might understand that the earthly hearts were to yield to them. When the Holy Spirit came upon them, even the earth itself was struck with fear. Although it might be understood as the joyful fear of those who, by believing, were to be subjected to the apostles, and who, with their earthly heaviness shaken off, learned to rise with Christ and seek heavenly things.
Acts 4:32 — Retractions on Acts
But they had all things in common. In Latin, "common" is said as "communia," which in Greek is called κοινὰ, from which it is understood that the perfect servants of God are called κοινοβίται in Greek, that is, those living in common, and their communal dwellings are called κοινόβια; for in their language, βίον is understood to mean life, not that life which is contrary to death, but the way of life someone leads in their conversation, whether in the military, or in agriculture, or in any honorable or dishonorable art, whether one is a monk, layperson, or cleric. However, the life by which we are distinguished from the dead is called ζωὴ by the Greeks. Therefore, those who live in such a way that all things are common to them in the Lord are rightly called κοινοβῖται, a name composed from two words. This life is certainly so much happier than other ways of living in this world, as it imitates the state of the future world even in the present, where all good things are common to the blessed, who see His glory from whom all good things come; and because there the highest grace of peace and security reigns, the city in which this way of life was first typified was rightly called Jerusalem, that is, the Vision of Peace. Hence, the distance of things and places is noteworthy, seeing that in the work of the prideful tower, the language and mind of the human race, when they were one, were deservedly scattered due to iniquity, so that although people spoke all languages there, no one could understand the will or words of their neighbor. However, in Jerusalem, the same languages were united by the merit of humility, and there was one language, one will, and one soul among all. This indeed continues to this day throughout the whole world, while the elect serve the Lord with one and undivided heart and intention amidst the manifold division of languages; but indeed the reprobates all serve the devil in such a way that the same service is carried out with mutual conflict and contention, because of which their city is rightly called Babylon, that is, confusion.
Acts 4:32 — Commentary on Acts
And the multitude of believers was of one heart and one soul. Those who had completely abandoned the world did not boast of their noble lineage, preferring one another, but being as if born from the womb of one and the same mother, the Church, all rejoiced in the same love of brotherhood.
Acts 4:33 — Commentary on Acts
And with great power the apostles bore witness to the resurrection of Jesus Christ our Lord. It distinguishes the order of teachers and the attentive listeners. For the multitude of believers, having despised their possessions, were bound together by the bond of charity. The apostles, shining with powers, revealed all the mysteries of Christ.
Acts 4:36 — Commentary on Acts
Joseph, who was also called Barnabas by the apostles. I think this Barnabas is the same who later is read to be ordained as an apostle to the Gentiles with Paul. Hence, because he was a Cypriot by birth, after separating from Paul, he returned to his native island. Although some think he was a companion of Paul rather than the one who was established by lot with Matthias in the apostleship, they overlook the fact that, according to the more correct manuscripts, this Barnabas should be called Barsabas with a changed letter, and in the Book of Hebrew Names, this Barnabas is interpreted as the son of consolation, but the other as the son of quiet.
Acts 4:36 — Retractions on Acts
Joseph, who was surnamed Barnabas by the apostles, which is interpreted as the son of consolation, a Levite of Cyprian origin, having land, sold it, etc. It is remarkable how this Barnabas, who was later ordained an apostle of the Gentiles with Paul, and after a long companionship with him, returned to Cyprus, where he was born, to preach again, Eusebius, in the Ecclesiastical History, considers him to be among the seventy disciples of the Lord Savior, while it is clearly written by blessed Luke that he came to the discipleship of the apostles after the Lord's ascension; unless perhaps it is to be thought that he first followed the discipleship of Christ in such a way that he had not yet renounced all that he possessed. Whether this was in keeping with evangelical doctrine, anyone can easily see.
Acts 4:37 — Commentary on Acts
And he brought the price and laid it at the feet of the apostles. About this, Arator says: They prove that they should be deprived, what they avoid touching and teach that gold should be trampled, placed under the feet. From which earthly cares come to the hearts, similarly scattered on the ground.
Acts 5:3 — Commentary on Acts
Ananias, why has Satan filled your heart? In another translation, according to the Greek text, it reads: Ananias, why has Satan filled your heart? It should be noted here that no creature can fill the soul and mind of a man according to essence, but only the Creator Trinity. For it is only according to operation and the instinct of the will that the mind is filled with things that are created. Satan indeed fills the mind of someone and the chief part of the heart, not by entering into him and into his senses, and entering the access of the heart (so to speak), since this power is peculiar to divinity alone, but as a cunning, wicked, deceitful, and fraudulent deceiver, dragging the human soul into evil affections through thoughts and the incitements of vices, with which he himself is full. Satan thus filled Ananias's heart, not by entering himself, but by inserting his venom of malice.
Acts 5:4 — Commentary on Acts
You have not lied to men but to God. Before, he had said he lied to the Holy Spirit. Therefore, the Holy Spirit is indeed God, and the error of Macedonius was condemned before it existed.
Acts 5:5 — Commentary on Acts
Hearing these words, Ananias fell down and expired. The severe sentence was given to the transgressor not for the sake of profit, but foresaw in spirit the future weeds that would adulterate the Church's simplicity with corrupt morals (from these, the most detestable race of the Sarabaites is said to have sprung, who, not abandoning their possessions, falsely pretend to keep apostolic strictness), he did not allow the culprits to be cured by repentance, but took care to completely uproot the harmful seed to instill fear in future generations. Subsequently it follows:
Acts 5:11 — Commentary on Acts
And great fear came upon the whole Church and upon all who heard these things. No one else dared to join them. The punishment of the two who fraudulently sought to join them provided an example to others.
Acts 5:15 — Commentary on Acts
So that as Peter came along, at least his shadow might fall on some of them and they would be healed. At that time, Peter visibly raised the sick with the shadow of his body, and even now he does not cease to strengthen the infirmities of the faithful with the invisible shadow of his intercession. And since Peter is the type of the Church, he indeed walks upright himself, but by his shadow accompanying him he raises those that lie down, because the Church, with its mind and love intending towards heavenly things, seemingly runs through the earth shadow-like, and here renews those by temporal sacraments and figures of heavenly things, whom it rewards there with perpetual gifts. Some connect to this place what the Lord said in the Gospel: He who believes in me will do the works that I do, and greater works than these will he do (John 14).
Acts 5:17 — Commentary on Acts
But the high priest rose up, and all those who were with him, which is the sect of the Sadducees, etc. Heresy is called in Greek from election, because each one, having rejected the sayings of others, chose what he thought should be followed. But the Sadducees, who are called just (for they claimed for themselves what they were not, as we read below), entirely denying the resurrection of the body, said that the soul perishes with the flesh. They did not believe there was an angel or any spirit, and accepting only the five books of Moses, rejected the proclamations of the prophets. And therefore these chiefly supported the leaders in persecuting the apostles, being led by zeal, because those with great power and signs of miracles gave testimony to the resurrection of Jesus Christ our Lord.
Acts 5:17 — Retractions on Acts
But the high priest rose up, and all those who were with him, etc. This reading in Greek begins thus, looking back at the previous events: And seeing these things, the high priest rose up.
Acts 5:19 — Commentary on Acts
But the angel of the Lord opened the doors of the prison by night, etc. So that Thomas might not doubt it was the Lord bearing flesh and bones, whom he had seen entering while the doors were closed, behold, He Himself with his companions, still clothed in mortal flesh, went out through closed doors.
Acts 5:23 — Commentary on Acts
We found the prison indeed closed with all diligence, and the guards standing before the doors; but opening it, we found no one inside. Why, profane Jew, are you driven by blind madness, saying that the apostles stole the Lord from the tomb? Say, I ask, do you believe the same apostles were stolen from your closed prison by theft?
Acts 5:24 — Commentary on Acts
They were in doubt about what would happen to them. They were not willing to give themselves to faith even in this way. For inborn malice hardens an unfaithful heart even against manifest signs.
Acts 5:24 — Retractions on Acts
But when the temple magistrates and the chief priests heard these words, they were perplexed about what was to happen concerning them. And here "magistrate" should be read in singular form, as also in the following passages where it says: Then the magistrate went into the temple with the ministers. For the Greek exemplar has "στρατηγὸς," that is, "praetor," in the singular in both places. It should be noted that this passage has more in Greek, for it is written thus: But when the priests heard these words, as well as the temple magistrate and the chief priests, they were amazed and perplexed about them, wondering what this might mean.
Acts 5:27-28 — Retractions on Acts
And the high priest questioned them, saying: Did we not strictly command you, etc. In the Greek it is more consistent: Did we not strictly command you? For it is more fitting for one questioning to speak thus.
Acts 5:28 — Commentary on Acts
You want to bring this man's blood upon us. The high priest forgot the obligation he had imprecated on himself and his own, saying: His blood be on us and on our children.
Acts 5:29 — Retractions on Acts
We must obey God rather than men. It is read interrogatively in Greek: Should we obey God rather than men? and the Apostles fittingly refuted the foolish and rash questioning of the high priest with a firm and prudent response.
Acts 5:30 — Retractions on Acts
The God of our fathers raised up Jesus. In Greek, it has His Child Jesus, according to the psalmist: Give power to your child; save the son of your handmaid (Psalm 85).
Acts 5:32 — Retractions on Acts
And we are witnesses of these words, and the Holy Spirit whom God gave to all who obey Him. We are witnesses because we have seen the glory of His resurrection, because we have followed with our eyes as He ascended into the heavens. The Holy Spirit is also a witness, because as we proclaim to you the great works of God with unyielding proclamation, He has strengthened us with His presence, He has formed these words in us as He speaks within us. And this is what the Lord promised them, saying: But when the Comforter comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, He will bear witness of me, and you will bear witness (John 15), that is, He by inspiring you to speak, and you by providing outward testimony, will bear witness of me.
Acts 5:34 — Retractions on Acts
Then stood up one in the council, a Pharisee named Gamaliel, a doctor of the law, etc. Of this Gamaliel, we read in the book of Saint Clement, that he was secretly a disciple of the apostles, but by their counsel, he was commanded to remain among the Jews to mitigate their fury where necessity required; but this has been most certainly made known today as a true account through the revelation of the relics of the most blessed protomartyr Stephen, which was made widely known to the Church of Christ through the divine dispensation by the same man. For he appeared in a vision to the holy servant of God and priest Lucian, as the same priest Lucian later wrote to all the Churches; and he taught most sweetly where Saint Stephen was buried, along with Nicodemus, who buried the Lord with Joseph, as well as Gamaliel himself with his son Abibam.
Acts 5:34 — Commentary on Acts
But a certain Pharisee named Gamaliel rose in the council. This Gamaliel, as Clement indicates, was a companion in faith with the apostles, but remaining with the Jews by their counsel, so that he might calm their madness in such a commotion.
Acts 5:36 — Commentary on Acts
For before these days Theudas rose up, etc. This Theudas persuaded many, as Josephus reports, taking their possessions from the city, to occupy the banks of the Jordan. And since he was a magician, he claimed to be a prophet and that he could provide a passage through the divided stream by his command. But a troop of horsemen, by the order of the procurator Fadus, coming upon him, killed many, captured others, and brought his head back to Jerusalem.
Acts 5:37 — Retractions on Acts
After this arose Judas the Galilean in the days of the registration. In Greek, it is written, In the days of ἀπογραφῆς, that is, in the days of the census registration, as we also have interpreted in ecclesiastical history in Latin.
Acts 5:37 — Commentary on Acts
After him rose up Judas the Galilean. Josephus also writes about this man from the city of Gamala, who, taking up with a certain Pharisee named Sadduc, urged the people not to lose their freedom by paying taxes to the Romans, citing the law that service should be given only to the Lord and that those who brought tithes to the temple should not pay taxes to Caesar. This heresy grew so greatly that it even disturbed the Pharisees and a large part of the people, so that they believed it necessary to ask the Lord Christ whether it was lawful to pay taxes to Caesar or not.
Acts 5:38 — Retractions on Acts
And now therefore I say to you: Depart from these men, and leave them alone. In the Greek, it is added: Not defiling your hands.
Acts 5:39 — Retractions on Acts
But if it is from God, you will not be able to destroy them. And in the Greek, more is added here: Neither you, nor your rulers.
Acts 6:1 — Commentary on Acts
There was a complaint of the Greeks against the Hebrews. The cause of the complaint was that the Hebrews preferred their widows, as supposedly more learned, in the ministry over the widows of the Greeks.
Acts 6:2 — Commentary on Acts
It is not right for us to abandon the word of God and serve tables. About this, Arator: . . . . This place indicates that the offerings of the mind are better for an unlearned people than the dishes served to the body.
Acts 6:3 — Commentary on Acts
Therefore, brothers, select from among you seven reputable men, etc. Hence the apostles, or the successors of the apostles, have now decreed that throughout all the Churches there should be seven deacons who are of higher rank than the others, and who stand near the altar like columns of the altar, not without some mystery of the number seven.
Acts 6:6 — Retractions on Acts
They set them before the sight of the apostles, and praying, they laid hands on them. Not those who set them, but the apostles, laid hands on them. For indeed the common dispensation demanded that men be chosen as ministers for widows; but when those were found who seemed worthy for this ministry, gradually, as often happens, the providence of the saving counsel pleased that they themselves should be ordained as ministers of the altar of the sacred and dominical blood, as well as the refection and common table of the multitude of believers: which is proved by the word which said: And praying, they laid hands on them. For this is indeed for those who are promoted from the common number of the faithful to the office of the most holy altar.
Acts 6:8 — Commentary on Acts
Stephen, full of grace and strength, performed great wonders and signs among the people. But some from the synagogue, which was called the Synagogue of the Freedmen, etc., arose. Stephen, in Greek, is called Crowned in Latin. He anticipated in his name the reality of being crowned, humbly stoned, but sublimely crowned. In Hebrew, it is interpreted as your norm. Whose? Namely, of the subsequent martyrs, of whom he was the first to suffer, setting the example of dying for Christ.
Acts 6:8 — Retractions on Acts
Stephen, full of grace and power, was performing great wonders and signs among the people. In Greek it is added: In the name of our Lord Jesus Christ. I wrote in the previous book that Stephen is interpreted as "crowned," and it is not far from the truth what I wrote. But learning more diligently, I found that Stephen in Greek signifies not "crowned," but "crown." For this name is of the masculine gender among them, and thus appropriate for a man; however, the term for "crowned" is στεφανηφόρον, as if, "bearing a crown." Indeed, in the psalm where we sing: You will bless the crown of the year with your goodness (Psalm 64), that verse begins among the Greeks as εὐλογήσεις τὸν στέφανον. Expounding beautifully on the mystery of this name, Eusebius says: "Immediately, after his ordination, he was stoned by those who also killed the Lord, whereby a crown is given to Stephen by Christ in accordance with his name." The term for "crown" in Greek is also in the neuter gender στέμμα. I thought this worth noting, because we often find this name included even in Latin books.
Acts 6:9 — Retractions on Acts
However, there arose some from the synagogue called the Libertines and Cyrenians, etc. And in the Greek text, the name Libertines is written. Now, libertini are called the sons of freedmen, that is, those who, after servitude, were freed and granted liberty. It is therefore evident that those who first rebelled against the faith of Christ were born of a servile stock; who, although they were emancipated from human masters, nonetheless did not cease to be slaves of sin. In their person, the most wicked persecutors of faith and all holiness, namely heretics, are fittingly portrayed, about whom Peter says: "For speaking proud words of vanity, they lure in the lusts of the flesh those who have barely escaped, those who walk in error, promising them liberty, while they themselves are slaves of corruption" (2 Peter 2). This servitude is, of course, opposed to the liberty of the Spirit, which the Bereans had, about whom it is said in praise while Paul and Silas preached: "These were more noble than those in Thessalonica, who received the word with all eagerness, daily examining the Scriptures."
Acts 6:10 — Commentary on Acts
And they could not withstand the wisdom and the Spirit with which he spoke. This is what the Lord Himself says to His martyrs: For I will give you words and wisdom that none of your adversaries will be able to resist or contradict. It was fitting that in the first martyr, what He deigned to promise to all who are betrayed for His name should be confirmed.
Acts 6:10 — Retractions on Acts
And they were not able to resist the wisdom and the Holy Spirit who spoke. In the Greek text, there is more: "And they were not able to resist the wisdom that was in him, and the Holy Spirit who spoke: for which reason they were reproved by him with all confidence." Therefore, when they could not contradict the truth, then they suborned men who said, etc.
Acts 7:1 — Retractions on Acts
Then the high priest said. In the Greek text, it is added to Stephen; and then it is appended: "Are these things so?"
Acts 7:2 — Commentary on Acts
The God of glory appeared to our father Abraham when he was in Mesopotamia, etc. It should be noted, according to the words of Stephen, that it was not as it appears in Genesis, that God spoke to Abraham after the death of his father, who certainly died in Haran, where the son also lived with him; but before he dwelt in the same city, even then when he was in the region of Mesopotamia, of which it is a city.
Acts 7:2 — Retractions on Acts
Brothers and fathers, hear: The God of glory appeared to our father Abraham. Because the blessed Stephen was accused of speaking blasphemy against Moses and God, at the very beginning of his speech he very vigilantly addressed their slander by saying that the same God who spoke to the fathers and prophets was the God of majesty and glory. Even when he reached the times of Moses in his speech, he praised him with fitting words, but proved that those people had always been rebellious and disobedient to his words. It is also noteworthy how skillfully he spoke; thus, he began to speak to his persecutors as if he were afraid of them: Brothers and fathers, hear. What could be gentler, what could be more gracious in winning over his audience, than to commend the Savior? He began gently so that he would be listened to for a long time. And since he had been accused here of speaking against God and the law, just as he showed that he was preaching the true God at the beginning of his speech, he also explained their law to them in such a way that he was seen as a proclaimer of that law of which he was accused of being a destroyer. Indeed, as his speech progressed, when he refuted both their new and old errors, he clearly showed how great was the authority of his spirit, and how free his soul was from the fear of the enemy.
Acts 7:3 — Commentary on Acts
"Leave your country and your kindred and come into the land I will show you." Then he left the land, etc. The land and kindred of Abraham refers to the homeland and race of the Chaldeans, from where he had long since left, who now lived in Mesopotamia, but because he left with hope of returning and longing, he hears from the Lord: "Leave your country." Not to physically move himself, which he had already done, but to remove the love of it from his mind. Therefore, what follows: Then he left the land of the Chaldeans, does not signify a physical departure, but a departure of the mind, by which he separated himself forever from the conversation and people of the Chaldeans. Because according to the belief of the Chroniclers, in the same year he left Chaldea, entered Mesopotamia, stayed in Haran, and was led into the promised land.
Acts 7:6 — Commentary on Acts
For his seed shall be a stranger in a foreign land, and they shall subject them to slavery and mistreat them for four hundred years. It should not be understood as if he said that this seed would be mistreated or subjected to slavery for those four hundred years, but by a hyperbaton it should be read that his seed would be strangers for four hundred years, during part of which time slavery also occurred. For it is written: "In Isaac shall your seed be called" (Gen. XXI), and from the year of Isaac's birth to the year of the exodus from Egypt four hundred and five years are counted, which Scripture, in its manner, calls four hundred years, during which that seed would be strangers, either in the land of Canaan or in Egypt. It can also be understood that from Isaac's fifth year, when through the son of the bondwoman, affliction began, the labor of four hundred years is counted.
Acts 7:14 — Commentary on Acts
Joseph called his father Jacob and all his kin, seventy-five souls. He follows the Septuagint in saying this, but in the Hebrew truth, only seventy souls are found. And if you wish to count the series of souls in Genesis, adding Jacob himself and Joseph with his two sons who were in Egypt, you will find only seventy souls.
Acts 7:16 — Retractions on Acts
And they were placed in the sepulcher that Abraham had purchased for a sum of silver. In the Greek it is written: Our father Abraham, which the blessed Stephen added while speaking gently to his listeners so he would be heard longer and more willingly.
Acts 7:16 — Commentary on Acts
And he died and our fathers, and they were carried over to Shechem. Concerning Joseph alone, Scripture relates that his bones were transferred from Egypt and buried in Shechem. But from these blessed Stephen's words and from the writings of Saint Jerome, who lived in those places, it should be noted that the other patriarchs were also buried there, although the memory of Joseph is deservedly more celebrated, since he himself commanded that this be done with his bones, and the city itself belonged to his tribe. Indeed, Jerome in the history of blessed Paula relates thus: "He passed (he says) through Shechem, not as many mistakenly read Sichar, which is now called Neapolis, and around Jacob's well, built on the side of Mount Garizim, over which the Lord sat, he entered the church." And soon after: "And from there (he says) turning, he saw the tombs of the twelve patriarchs." Likewise in the book about the best kind of translation: "The twelve patriarchs are not buried in Arbes, but in Shechem." But understandably, what follows troubles:
Acts 7:17 — Retractions on Acts
But when the time of the promise which God had confessed to Abraham approached, it is better written in Greek: Which God had promised to Abraham.
Acts 7:17 — Commentary on Acts
But when the time of the promise which God had confessed to Abraham was drawing near, namely that which was said: And after these things, they will go out and serve me in this place.
Acts 7:27 — Commentary on Acts
Who made you a ruler and judge over us? In his entire speech, he convicted them, already then being contrary to the law and Moses.
Acts 7:31-32 — Retractions on Acts
And as he came near to observe, the voice of the Lord came: I am the God of your fathers. In the Greek it is written thus: A voice came from heaven saying to him: I am the God of your brothers, remove the sandals from your feet. For the place where you stand is holy ground. This place, according to moral sense, admonishes us that while standing in the Church, which is rightly called holy ground, we should renounce dead works.
Acts 7:37 — Commentary on Acts
This is Moses who said to the sons of Israel: God will raise up for you a prophet from among your brothers, like me. Like me, visible in the flesh, but more wonderful in majesty and more terrible in majesty than I. He says, lest the doctrine of Christ be thought new and foreign, it is Moses himself, whom your fathers did not wish to obey, who preaches and says that he will come in the form of a man and will give the precepts of life to all souls.
Acts 7:42 — Retractions on Acts
And he handed them over to serve the host of heaven, as it is written in the book of the prophets. He says this in the singular because among the Hebrews there is one book of the twelve prophets, and not twelve books, according to the number of those same prophets. The host of heaven, however, is sometimes referred to as the army of angels: but in this place, it seems more consistent that he called the host of heaven the stars, since he immediately adds the testimony of the prophet, in which the star of their god is taken in place of God; they are convicted of having accepted the tabernacle of Moloch instead of the tabernacle of the true God.
Acts 7:42 — Commentary on Acts
Did you offer to me victims and sacrifices for forty years in the desert? Although they offered libations to the Lord out of necessity, they are said to have truly served idols with their hearts turned away, from the time when they transformed gold into the head of a calf. For afterwards, we read that they offered certain things to the Lord, not out of will, but as we learn from this place, out of the fear of punishments and the destruction of those who fell because of idols. However, the Lord regards not what is offered, but the will of the one offering. Therefore, wherever there was an occasion, they always turned back to Egypt in their hearts.
Acts 7:43 — Commentary on Acts
And you took up the tabernacle of Moloch. Although, he says, you appeared to bring victims and sacrifices to the tabernacle of the Lord, yet in your whole intention of heart, you embraced the shrine of Moloch. But Moloch, or Melchom, as it is often read, is the idol of the Ammonites, which is interpreted as your king.
Acts 7:44 — Commentary on Acts
The tabernacle of testimony was with our fathers in the desert. Because they said he was acting against the holy place, here he shows that the Lord does not greatly esteem decorated stone but desires the splendor of heavenly souls. Where he wants it to be understood that just as the tabernacle was in the wilderness before the construction of the temple, so they should understand the temple itself to be destroyed when a better state succeeds. As Jeremiah once foretold, saying: Do not trust in lying words, saying: The temple of the Lord, the temple of the Lord (Jerem. VII). And after some time: I will do to this house, in which my name is called, and in which you have trust, as I did to Shiloh, where my name dwelled at the beginning, and I will cast you away from my face (Ibid.).
Acts 7:49 — Commentary on Acts
Heaven is my throne, and the earth is my footstool. This is not to be understood carnally, as if God has members placed in heaven and on earth, as we do when we sit, but to indicate that he is within and above all, he claimed that heaven is his throne and the earth his footstool. To show that he encompasses everything, elsewhere he declares that he measures the heavens with his palm, and the earth he encloses with a handful. Spiritually, however, heaven suggests the saints, and the earth the sinners, because God inhabits and presides over the former while condemning and casting down the latter.
Acts 7:51 — Retractions on Acts
Stiff-necked and uncircumcised in hearts and ears, you always resist the Holy Spirit. He shows them that the circumcision of the foreskin, in which they gloried against the grace of the Gospel, is of no avail for salvation, who were proven to have unclean thoughts and hearing. And at the same time, by speaking these things as if interpreting, he explains to them what the Angel signified when he appeared to Moses in the flame of fire from the bush, so that the bush burned but was not consumed. For the fire indeed signifies the Holy Spirit; the bush, which is a kind of thorn, figuratively denounced the sins of that people. Therefore, the Lord appeared to Moses in the bush having fire, but not consumed, to indicate that He Himself indeed came with the enlightenment and fervor of the Holy Spirit to instruct the people, but He would not consume the sins of that same people, although He would always oppose them with His pious benefits amidst the thickest thorns of their wickedness.
Acts 7:53 — Commentary on Acts
You who received the law as ordained by angels. The law is indeed ordained by angels, in the hand of a mediator.
Acts 7:56 — Commentary on Acts
Behold, I see the heavens opened, and the Son of Man standing at the right hand of God. Since the Lord Christ is the perfect Son of both God and man, why did the blessed martyr prefer to call Him the Son of man rather than the Son of God, when it would seem to bring more glory to call Him the Son of God rather than the Son of man, except that by this testimony the unbelief of the Jews would be confounded, as they remembered that they crucified a man and did not wish to believe Him to be God? Therefore, to strengthen the patience of the blessed martyr, the gate of the heavenly kingdom is opened, and lest the innocent man being stoned waver on earth, the crucified God-man appears crowned in heaven. Hence, because standing is the posture of one fighting or assisting, he rightly saw Him standing at the right hand of God, whom he had as a helper among the persecuting men. Nor does it seem discordant that Mark describes Him as sitting at the right hand of God, which is the position of one judging, because even now He invisibly judges all things, and in the end He will come as the visible judge of all.
Acts 7:56 — Retractions on Acts
Behold, I see the heavens opened. What we say in Latin as "I see," in Greek is called θεωρῶ, from which is derived the name of the theoretical, that is, contemplative life. Through this, some of the elect, still retained in this life, with the eye of the heart more diligently cleansed, have deserved to behold divinely elevated the joys of the future life, as at present saint Stephen, as Paul, when he was caught up to the third heaven, and many others at other times. Hence also God is called Θεὸς in Greek, because He sees all things, and all things are naked and open to His eyes.
Acts 7:58 — Commentary on Acts
And they cast him out of the city and stoned him. And the Lord suffered outside the gate, who chose us from the world into His heavenly kingdom and glory, and Stephen, as if a stranger to the world, is stoned outside the city. For he did not have a lasting city here, but sought the one to come with his whole mind. And by just change of things, the martyr directs his gaze from the world's heart to the heavens, the persecutor of hard neck sends his hands to the stones. Hence Arator says: "Rebellious Judea, you deliriously seize stones against Stephen, you who [will] always be stony in your harsh crime."
Acts 7:60 — Retractions on Acts
Lord, do not hold this sin against them. And having said this, he fell asleep. Beautifully he says "fell asleep," and did not say "died." For he offered the sacrifice of love and fell asleep in the hope of resurrection.
Acts 7:60 — Commentary on Acts
But kneeling down, he cried out with a loud voice, saying, "Lord, do not hold this sin against them." For himself indeed he prayed standing, for his enemies he knelt, because their greater iniquity demanded the greater remedy of supplication. And the wondrous virtue of the blessed martyr, who was so fervent with zeal that he openly reproached the guilt of their disbelief to those he was held by, so burned with love that even in death he prayed for those by whom he was killed.
Acts 8:1 — Retractions on Acts
Now on that day, a great persecution arose in the Church that was in Jerusalem, and all were scattered throughout the regions of Judea and Samaria, except the apostles. If the Church was scattered, the apostles remained in Jerusalem, as Luke tells us, it is evident that he lied who, writing under the name of Melito, bishop of Asia, explains that in the second year after the Lord's ascension, all the apostles were divided to preach in their respective provinces: who all, as the death of the blessed Mother of God approached, were lifted in the clouds and snatched to Jerusalem from the places where they were preaching the word of God, and placed before the door of her house, among whom was also Paul, who, having recently converted from being a persecutor to the faith of Christ, was taken up with Barnabas into the ministry of the Gentiles. This scripture also specifically refers to the Apostle John, that at that time he preached in Ephesus: all of which openly contradicts the words of blessed Luke, who narrates that the apostles, with the other faithful driven out from Jerusalem, remained there and preached everywhere until the Church had peace through all Judea, Samaria, and Galilee. That this could not be accomplished in one year is evident to all. He also clearly indicates that Paul was not ordained with Barnabas into the ministry of the Gentiles in the second year after the Lord's ascension, but a long time later. Moreover, let us not believe that the blessed Apostle John, to whom the Lord on the cross committed his virgin mother to a virgin, departed after one year and left her alone, and that so much time passed that she feared her body would be burned by enemies after death; and that he, after being taken up in clouds, returned to himself as if negligent or forgetful, and that she anxiously asked him, saying: "I ask you, son John, to remember the word of your master, my Lord Jesus Christ, who commended me to you. Behold, I am called to the way of all the earth. But I have heard the counsel of the Jews saying: Let us wait for the day when she who bore Jesus of Nazareth dies, and let us burn her body; therefore, my son, take care of my funeral." I have taken care to recall these things because I know some who rashly give assent to the aforesaid book against the authority of blessed Luke.
Acts 8:1 — Commentary on Acts
And they were all scattered throughout the regions of Judea and Samaria. This is what the Lord Himself commanded: When they persecute you in one city, flee to another (Matt. X). For it was by His will that the occasion of tribulation became the seed-bed of the Gospel.
Acts 8:2 — Retractions on Acts
Godly men cared for Stephen, and made great lamentation over him. This lamentation and the martyrdom of blessed Stephen is well remembered in the book of the revelation of his relics, which we have made mention of before, in which it is recounted that Gamaliel said among other things, in a vision to the presbyter Lucian: "I am Gamaliel, who raised Paul, the apostle of Christ, and taught the law in Jerusalem. Here with me in the eastern part of the tomb lies my lord Stephen, who was stoned by the Jews and the chief priests in Jerusalem for the faith of Christ outside the gate which is to the north, which leads to Cedar; where he lay cast out day and night, so that burial would not be given to him, according to the command of the impious chiefs, that his body should be consumed by wild beasts. But by God's will, not one of them touched him, neither a beast, nor a bird, nor a dog. I, Gamaliel, sympathizing with the ministry of Christ, and hastening to have a reward and part with the holy man of faith, sent by night as many as I knew who were religious and believed in Christ Jesus, living in Jerusalem among the Jews: and I encouraged them, and provided necessary supplies, and persuaded them to secretly go and carry his body with my conveyance to my village, that is, to Caphar Gamala (which means, the village of Gamaliel), twenty miles from the city; and there I made lamentation for him for forty-five days, and placed him in my new tomb in the eastern chamber, and I commanded them to give whatever was necessary for his lamentation from my resources."
Acts 8:4 — Retractions on Acts
Therefore, those who were scattered went about evangelizing the word of God. For scattered, in Greek it is written as disseminated, that is, dispersed. For they were those of whom Isaiah spoke: All who see them will recognize them because they are the seed which the Lord has blessed, and about whom the Lord said in the parable of the Gospel: The good seed, these are the sons of the kingdom (Matthew XIII). This seed was disseminated through regions so that the harvest of faith, which began in Jerusalem, first filled Judea and Samaria, then the whole world. Finally, we read about these same scattered ones, or rather disseminated ones, in the following: that they spoke the word not only to Jews but also to Greeks, and the foundations of the nascent church in Antioch were laid nobly through them.
Acts 8:5 — Retractions on Acts
But Philip went down to the city of Samaria and preached Christ to them. And he was from among the disseminated ones, who first preached Christ in Samaria, and he began through the deacon, as Christ said to the apostles: And you will be my witnesses in Jerusalem, and in all Judea and Samaria (Acts I).
Acts 8:6 — Commentary on Acts
But the crowds paid attention to what was being said by Philip. From this chapter and from the story of the Samaritan woman, it is proven that this nation was prompt in spirit to believe.
Acts 8:9 — Retractions on Acts
A certain man who had previously been in the city, a magician seducing the people of Samaria. For seducing, in Greek it is written ἐξιστῶν, which signifies putting into ecstasy or mental displacement, that is, amazement and awe, through the displays of his tricks.
Acts 8:10 — Retractions on Acts
All listened to him from the least to the greatest, saying: This man is the power of God. This, not as an adverb of place, but as a pronoun. As if to say: This one is the power of God.
Acts 8:13 — Commentary on Acts
Then Simon himself also believed. Either he truly believed in the Lord, having been overcome by the words and virtue of the blessed Philip, or, as it is more credible, he pretended to believe until he received baptism, so that, because he was very eager for praise, in such a way that he wanted to be considered the Christ, as the stories tell, he might learn from Him the arts by which he performed miracles. This is also said to have been done by his successors, who, initiated in their author's malevolent arts, customarily entered the Church by any deceit and secretly acquired baptism.
Acts 8:14 — Commentary on Acts
They sent Peter and John to them. Arator beautifully explains this: Peter often makes John his companion, because the Church favors the virgin.
Acts 8:17 — Commentary on Acts
It should be noted, however, that Philip, who evangelized Samaria, was one of the seven. For if he had been an Apostle, he would certainly have been able to lay hands on them so that they might receive the Holy Spirit. For this is reserved to bishops alone. For presbyters, whether outside the bishop's presence or in his presence, are allowed to baptize and anoint the baptized with chrism, but only with chrism consecrated by the bishop; however, they are not to anoint the forehead with the same oil, which is reserved to bishops alone when they impart the Paraclete Spirit to the baptized.
Acts 8:20 — Commentary on Acts
"Your money perish with you," and other things. When holy men pronounce a sentence of cursing, they do not erupt from the desire of vengeance, but from the justice of examination. For they see the subtle judgment of God inwardly, and recognize the evils rising outwardly that ought to be carried by a curse; and they do not sin in the curse, since they do not disagree with the inner judgment. For when the innocence of the one cursing remains, and yet the curse swallows up the one who is cursed to destruction, from the outcome of both sides it is gathered that the sentence received from one internal judge is hurled at the guilty one. Thus Simon, who received the curse from Peter, perished by eternal damnation. And below, Bar-Jesus, rebuked by Paul, was immediately deprived of common light.
Acts 8:20 — Retractions on Acts
May your money perish with you. More accurately, it is written into perdition, according to the Greek authority, rather than in perdition. For in that perdition, in which a wicked man was condemned, his money was not to be with him, but he was commanded to retain the money he offered to the apostles for the sacrilegious bargain since they did not want to accept it, and this into his own perdition, so that, undoubtedly, due to this money which he had amassed for an unjust purchase, he would suffer eternal punishment.
Acts 8:23 — Commentary on Acts
For I see you are in the gall of bitterness and the bond of iniquity. Therefore, the Holy Spirit descended in a dove to teach those who would receive Him to be simple. For he who retains the gall of bitterness in his heart, however baptized he may seem to be, is not freed from the bonds of his iniquity, but as if purged for a single moment at the hour of baptism, he is soon oppressed seven times more fiercely by a demon. Therefore, in vain does he attempt to buy the grace of the Spirit, who has taken care to divest himself with a raven's mind.
Acts 8:26 — Commentary on Acts
Arise and go toward the south. It is well to seek, find, and wash at noon, the one who, burning with the devotion of his heart, merited to be consecrated by God as a kind of first-fruits of the nations. In him that special saying of the Psalmist is fulfilled: Ethiopia will stretch out her hands to God.
Acts 8:27 — Commentary on Acts
And behold, a man from Ethiopia, a powerful eunuch. He is called a man for the virtue and integrity of his mind; and not undeservedly, as he had so much zeal for the Scriptures that he did not cease to read them even on the way; and he bore so much love in religion that, leaving the royal court, he came from the farthest parts of the world to the temple of the Lord. Hence, while justly seeking an interpreter of the reading, he found Christ whom he was seeking; and, as Jerome says, found more in the desert fountain of the Church than in the gilded temple of the synagogue. For there, as Jeremiah in amazement proclaims, the Ethiopian changed his skin, that is, washed from the filth of sins, he ascended whitened from the washing of Jesus.
Acts 8:29 — Commentary on Acts
And the Spirit said to Philip. The Spirit spoke in Philip's heart. For the Spirit of God, as it were, appears to speak words to us, with a hidden force prompting us to do what ought to be done.
Acts 8:32 — Commentary on Acts
As a sheep led to the slaughter. Just as a sheep, when led to sacrifice, does not resist, so he suffered of his own free will. Or in a higher sense, just as the lamb was accustomed to be sacrificed at Passover, so Christ, our Passover, was sacrificed (1 Corinthians 5).
Acts 8:33 — Commentary on Acts
In his humiliation, his judgment was taken away. Because the judge of all did not find truth in judgment, but, without any fault, was condemned by the clamor of the Jews and the voice of Pilate.
Acts 8:35 — Commentary on Acts
But Philip opening his mouth, etc. Philip interpreted means 'the mouth of a lamp,' and it is a beautiful sense that the mouth of a lamp opened its mouth, while it brought forth the obscure things of prophecy into the light of knowledge. Although these circumlocutions according to history could signify that his speech at that time would be somewhat longer.
Acts 8:36 — Commentary on Acts
They came to a certain water. Even today there is a village called Bethsoro in the tribe of Judah, on the twentieth milestone of those going from Chebron of Elias. Near it, a fountain bubbling up at the roots of a mountain is absorbed by the soil from which it springs. In this place, the eunuch was baptized by Philip.
Acts 8:39 — Commentary on Acts
The Spirit of the Lord snatched Philip away. There are some who testify that an angel did this in the Holy Spirit, as Jerome reports.
Acts 8:40 — Commentary on Acts
He preached to all the cities until he came to Caesarea. He says of Palestine, where it is described below that he had a house, which is shown to this day, as well as the room of his four prophesying virgin daughters.
Acts 9:1 — Commentary on Acts
Saul, still breathing threats and murder against the disciples of the Lord. Evidently present by afflicting with murders, and deterring the absent with threats.
Acts 9:4 — Commentary on Acts
Saul, Saul, why do you persecute me? He did not say: Why do you persecute my members? but why do you persecute me? because he still suffers the unrighteous in his own body, which is the Church. He even declares that benefits bestowed upon his members are done unto him when he says: I was hungry, and you gave me something to eat (Matt. 25). And he added in explanation: As long as you did it to one of the least of these my brothers, you did it to me (Ibid.).
Acts 9:5 — Commentary on Acts
I am Jesus, whom you are persecuting. He did not say: I am God, I am the Son of God, but he says: Accept the weakness of my humility and lay down the scales of your pride.
Acts 9:6 — Commentary on Acts
Rise and enter the city, and you will be told what you must do. He did not immediately show him what was to be done but advised that it would be heard later in the city, so that he would stand more firmly in good things as he had previously fallen completely from his former error.
Acts 9:8 — Commentary on Acts
And when his eyes were opened, he saw nothing. He could not see well again unless he was first properly blinded, and excluding his own confounding wisdom, would he commit himself to faith in all things.
Acts 9:9 — Commentary on Acts
And he was without sight for three days. Because he had not believed that the Lord had conquered death by rising on the third day, he is now instructed by his own example, who would change the darkness of three days with the returning light.
Acts 9:11-12 — Retractions on Acts
Behold, he prays and sees a man named Ananias entering and laying hands on him. In Greek, it is held thus: And he saw in a vision a man, that is, ἐν ὁράματι, which name Juvencus the priest also used in the evangelical poem, saying: Make all ignorant of this vision. Therefore, it appears that during those three days, in which he, being blinded, awaited the grace of future light, he was by no means idle or torpid, but rather elevated by divine illumination, he explored heavenly secrets; and, unless I am mistaken, it is credible that at that time he was taught the mystery of the evangelical dispensation, of which he himself boasts to the Galatians, saying: For I neither received it from man, nor was I taught it, but through a revelation of Jesus Christ (Gal. I). And shortly afterwards: But when it pleased Him who separated me from my mother's womb, and called me by His grace, to reveal His Son in me, that I might preach among the Gentiles, I did not immediately confer with flesh and blood, nor did I go up to Jerusalem, etc. (Ibid.). Also, the text of this little book, which is appended: He was with the disciples who were at Damascus for some days, and immediately in the synagogues he preached Jesus, that He is the Son of God (Acts IX), in no way asserts that he learned anything from men, but rather confirms that he immediately took up the ministry of an eminent teacher after baptism. Certainly, he is to be compared to him of whom it is written: Because the word of the Lord set him on fire (Psalm CIV).
Acts 9:16 — Commentary on Acts
For I will show him how much he must suffer for my name. He should not (he says) be feared as a persecutor, but rather be embraced as a brother, who is ready to endure the adversities which he had inflicted upon the saints, together with the saints.
Acts 9:18 — Commentary on Acts
And immediately something like scales fell from his eyes. It is said that the entire body of the dragon is covered with scales. Because the Jews are called serpents and brood of vipers, those who followed their perfidy had covered the eyes of their heart as if with the skin of a serpent. But when the scales fell from his eyes under the hand of Ananias, it was shown in his face that he had already received true light in his mind.
Acts 9:23-24 — Retractions on Acts
The Jews made a council to kill him. But the plot against Paul was known to him; and they watched the gates of the city day and night to kill him. It was not the Jews who kept watch, but the citizens themselves with their king Aretas, as the Apostle himself, who was besieged and escaped, writes to the Galatians. For both Gentiles and Jews, although they disagree among themselves, always agree in the persecution of Christians.
Acts 9:25 — Commentary on Acts
But his disciples took him by night. That is, the disciples of Christ. For in Greek, there is no addition of "his", but only "disciples" so that they are understood generally as disciples of Christ or the Church. For Paul had not yet been read as having made disciples but only as having confounded the Jews who lived in Damascus.
Acts 9:26 — Retractions on Acts
When he had come to Jerusalem, he tried to join the disciples. In this verse, in Greek, the name Paul is applied: "When Paul had come to Jerusalem," not because at that time he was yet called so, before he converted Sergius Paulus, the proconsul of Cyprus, to the faith of Christ, but he is now called by anticipation in this way, the blessed Luke speaking opportunely: to indicate beforehand that he was to be called Paul, when he first came to Jerusalem after his conversion, and was said to be joined to the apostles, so that where a little earlier he had exited as a proud persecutor of the Church, he now entered as a humble protector of the Church. For since in Latin "paulum" means "little," rightly did he prefer to be called Paul, who did not cease to remain humble amid the greatest works of virtue. Nor is it to be thought that Paul or Peter are Hebrew words, but rather Latin or Greek words, since it is certain Hebrews do not have the letter p in any way.
Acts 9:26 — Commentary on Acts
When he had come to Jerusalem, he tried to join the disciples. Let us not believe that he came to the apostles in Jerusalem immediately after being baptized, but as he himself wrote to the Galatians, first he went to Arabia and then returned again to Damascus. Then after three years, coming to Jerusalem, he saw Peter and stayed with him for fifteen days. But he did not see any other of the apostles, except James the brother of the Lord. And then, as Luke also follows, he came into the regions of Syria and Cilicia. Whether he endured the plots in Damascus the first or second time is not easily evident. For it can also be understood the second time since it is said that after many days were fulfilled, the Jews made a plot to kill him. Therefore, it seems that Luke omits Arabia because he did not preach there, according to what he himself later said to King Agrippa: because I preached first in Damascus, and in Jerusalem, and throughout all the region of Judea, and to the Gentiles.
Acts 9:27 — Commentary on Acts
But Barnabas took him and brought him to the apostles. This is that Barnabas, a Cypriot by race, a Levite, who is said above to have brought the price of his field and laid it at the feet of the apostles.
Acts 9:27 — Retractions on Acts
But Barnabas took him and brought him to the apostles, and narrated to them how he had seen the Lord on the way, etc. When these things were done, and to which apostles Barnabas brought Paul, Paul himself shows, writing to the Galatians: But when it pleased Him who separated me from my mother's womb, and called me by His grace, to reveal His Son in me, and so forth, until he says: Then after three years I went up to Jerusalem to see Peter, and stayed with him fifteen days. But I saw none of the other apostles except James, the Lord's brother (Galatians 1). Therefore what Luke subsequently says: And he was with them entering and departing out of Jerusalem, it is credible that this was acted during the fifteen days which he asserts himself to have stayed with Peter and James. And as for what follows, he himself in the Epistle says: Then I went into the regions of Syria and Cilicia (Galatians 1), and how this happened Luke thus subsequently insinuates saying:
Acts 9:29-30 — Retractions on Acts
And he spoke and disputed against the Greeks, but they sought to kill him. When the brethren knew of it, they brought him down to Caesarea, and sent him forth to Tarsus. For Tarsus is a city of Cilicia, and Caesarea Philippi is also a city of Syria. And when he adds: But he was unknown by face to the churches of Judea, which were in Christ; they had only heard, that he who once persecuted us now preaches the faith which once he ravaged (Galatians 1). This is what Luke had previously stated, that he attempted to join the disciples, and they were all afraid of him, not believing that he was a disciple, until they learned from Barnabas narrating it. Therefore, since it is established that Paul came to Jerusalem after three years of his conversion, and was associated with the number of the apostles, still being, as he himself writes, unknown by face to the churches of Judea, which were in Christ, they are greatly mistaken who following apocryphal books think that in the second year after the Lord's passion, he was already ordained as an apostle to the Gentiles with Barnabas.
Acts 9:29 — Commentary on Acts
He also spoke and disputed with the Greeks. It is noted that he taught Greeks in Jerusalem and Jews in Damascus, which is a city of the Gentiles, lest perhaps it signifies that Gentiles are to be helped into the city of God and Jews are to fall into the perfidy of the Gentiles. As Isaiah says: And Lebanon shall be turned into Carmel, and Carmel shall be counted as a forest (Isaiah 29).
Acts 9:31 — Retractions on Acts
Indeed, the Church had peace throughout all Judea and Galilee and Samaria. Where it is said in Latin "throughout all," in Greek it is καθ' ὅλης. Hence, it should be noted that the Church is called Catholic because it is spread throughout the whole world and abides in one peace.
Acts 9:33 — Commentary on Acts
He found there a certain man named Aeneas, who had been bedridden for eight years. This Aeneas signifies the human race, languishing previously in the pleasure of infirmities, but healed by the work and word of the apostles. For since the world itself is raised up by four directions, and the course of the age is varied by four yearly seasons, anyone who embraces present and fleeting joys is laid out powerless on a bed, counting, as it were, the twice four years in number. Indeed, the bed itself is sloth, where the sick and weak mind rests, that is, in the pleasure of the body and all worldly delight.
Acts 9:34 — Commentary on Acts
Aeneas, the Lord Jesus Christ heals you. Rise and make your own bed. He who had been cured of paralysis was immediately commanded to rise and make his bed, spiritually suggesting that whoever perceives the foundation of faith in their heart should not only shake off the torpor in which they previously lay fatigued, but also prepare good works in which they can rest.
Acts 9:36 — Commentary on Acts
In Joppa, there was a certain disciple named Tabitha, which is interpreted as Dorcas. That is, gazelle or doe. It signifies souls elevated by the pursuit of virtues but contemptible in the opinion of men. For indeed, blessed Luke would not enhance the interpretation of the name unless he recognized that there was a great mystery in it. For a gazelle or doe are animals similar in nature but differing in size, residing in high mountains, and though seen from afar, they can be discerned by all who come. Hence, they are called dorcades in Greek from the sharpness of their sight. Thus, undoubtedly, the saints dwelling high in the merits of their works, sharply focus their minds on heavenly contemplation, and always vigilantly guard themselves with cautious circumspection. For although these animals are clean according to the law, they are timid and unwarlike, as Martial, expressing their nature, says: The boar is feared for its tusk, the stag defends with its antlers; the harmless does, what are we but prey? Does it not clearly signify those who strive to live simply and walk with a discerning step in action, as if advancing with a cloven hoof and continuously meditating on the word of God? If perchance, through ignorance or weakness, they incur spiritual death, they merit to be revived for the integrity of their sound intention, as it is proved to have happened with Peter himself, to whom what is written about Dorcas can most rightly be applied.
Acts 9:37 — Commentary on Acts
And it happened that in those days she became sick and died. For when the saints, through the frailty of mortal nature, commit some wrong, they fall, as it were, into sudden infirmity in the days of their good works. But when they immediately take to tears, they ascend with hope of recovering their virtue, invoking the help of the saints, recalling their good deeds which they had interrupted, they indeed do what follows.
Acts 9:39 — Commentary on Acts
And all the widows stood around him weeping. Widows are the pious thoughts of the penitent soul, which for a time had abandoned the strength of their previous senses, as a wife's governance, and who must most humbly intercede for the sinning soul.
Acts 9:40 — Commentary on Acts
He said: Tabitha, rise. She opened her eyes, and upon seeing Peter, she sat up. The most just order of the one arising is that she first opens the eyes of the mind, and then, upon hearing Peter's voice, she sits up, reclaiming the light of her circumspection which she had lost and lives according to the teaching of those who had helped her.
Acts 9:41 — Commentary on Acts
Giving her his hand, he raised her. Tabitha rises at the touch of Peter's hand because a soul languishing in sins recovers in no better way than by the examples of the saints.
Acts 10:1 — Commentary on Acts
Now there was a certain man in Caesarea, named Cornelius, etc. One attains virtues not through virtues to faith, but through faith to virtues, as blessed Pope Gregory explains. For Cornelius (he says), whose alms were praised by an angel's witness before baptism, came not to faith through works, but to works through faith. For he had believed in the true God even before baptism, whom was he praying to? Or how had almighty God heard him, if he had not revealed himself to be perfected in goodness? Therefore, he knew the creator God of all, but he was ignorant that His almighty Son had been incarnated. He had the faith whose prayers and alms could be pleasing. By his good actions, he merited to know God perfectly, and to believe in the mystery of the Incarnation of His Only Begotten Son, so that he might come to the sacrament of baptism. Therefore, through faith, he came to works, but through works, he was solidified in faith.
Acts 10:3 — Commentary on Acts
He clearly saw in a vision at about the ninth hour of the day, etc. He rightly receives the oracle to seek baptism at the ninth hour because in the death of Him, who surrendered His spirit at the ninth hour, he was to be baptized.
Acts 10:5-6 — Retractions on Acts
And summon Simon, who is called Peter; he lodges with a certain Simon, a tanner, whose house is by the sea. All things in the Holy Scriptures are filled with spiritual figures, even the names and the location of places. Peter lodges in the house of Simon, that is, the obedient one; and he himself is a tanner, because he is a teacher of the Church; there he has a pleasing dwelling and beloved lodging, where he finds obedient listeners, where those who chastise their body and bring it into subjection (I Cor. IX); who, strengthened by God, stand on the height of virtues, so that having crossed all the waves of the fleeting world, they despise them with the tranquil liberty of mind. For this is to have Simon the tanner's house, in which Peter is received in a part of the city which is by the sea, that is, to have perfect listeners of the word in the holy Church, who with unfaltering constancy of true faith, either despise the fleeting glory of the world or the temporary and changing terrors of it.
Acts 10:5 — Commentary on Acts
And now send men to Joppa. When alms and prayers had been accepted, immediately the teacher of salvation is ordered to be summoned, clearly implying that through those alms and prayers, he sought from the Lord the full knowledge of his salvation.
Acts 10:7 — Commentary on Acts
He called two of his domestic servants and a soldier who feared the Lord. Cornelius sent three to Peter, because the Gentiles destined to believe overcame Europe, Asia, and Africa with apostolic faith, partly by military efforts, that is, the urgency of preaching, partly by attending to domestic affairs. Note that one soldier and two domestics were sent. The stronger they are, the fewer you will find among the members of the Church; there are more who know how to hear the word than those who know how to speak it.
Acts 10:9 — Commentary on Acts
Peter went up to the housetop. This signifies that the Church, leaving behind earthly desires, will have its conversation in the heavens.
Acts 10:10 — Retractions on Acts
A trance fell upon him, and he saw heaven opened. The opening of heaven designates the future imminent revelation of heavenly mysteries to the Gentiles, and the very entrance of the heavenly kingdom being opened.
Acts 10:11 — Commentary on Acts
And a certain vessel descended as it were a great sheet. That vessel signifies the Church endowed with incorruptible faith. For a moth does not consume linen, which corrupts other garments. Therefore, whoever wishes to belong to the mystery of the Catholic Church, let him exclude from his heart the corruption of evil thoughts, and thus be incorruptibly firm in faith, so that he is not gnawed in mind by wicked thoughts as if by moths. Alternatively: The moth is a heretic, wishing to corrupt the garment of the Lord but not being able by the dispensation of the Lord. This was also prefigured in the tunic of the Lord which the soldiers did not dare to tear.
Acts 10:12 — Commentary on Acts
In which were all kinds of four-footed creatures and reptiles of the earth, and birds of the air. Those animals are all the nations impure by errors, but cleansed by the thrice immersion, that is, by the mystery of the Holy Trinity in baptism, which, leaving the image of man, took on the forms of beasts and serpents. Thus it is said to Herod because of his deceitful wickedness: Go tell that fox (Luke 13). And to the Pharisees: Brood of vipers (Luke 3). And to the lustful: Horses maddened in pursuit of mares (Jer. 5). And of the shameless: Do not give what is holy to the dogs (Matt. 7). And of the voluptuous: Do not throw your pearls before swine (ibid.). And of the proud and deceitful: The foxes have holes, and the birds of the air have nests (Matt. 8). And generally of all: And man being in honor, that is, made in the image of God, did not understand, was compared to senseless animals (Ps. 49). But Solomon shows the true man, that is, incorrupt: Fear God and keep His commandments, for this is the whole duty of man (Eccl. 12).
Acts 10:13 — Commentary on Acts
Rise, Peter, kill and eat. He says, rise to prepare for evangelization. Kill in the nations what they were, and make them what you are. For he who eats food outside takes it into his own body. Therefore, he commands that the nations placed outside through unbelief, with their past life killed, be incorporated into the society of the Church, which Peter signifies. According to what the Apostle Paul says about himself: For I through the law died to the law, that I might live to God and Christ. And again: It is no longer I who live, but Christ lives in me (Gal. 2). But those who are surrounded by heretics are as if devoured alive by death.
Acts 10:13 — Retractions on Acts
Rise, Peter, kill and eat. What is said in Latin as "kill" is said in Greek in this place as θύσον, which is not a general term for killing but a specific term for the kind of killing by which sacrifices are offered to God. For both the sacrificial victim or sacrifice in Greek is θυσία, and the altar is called θυσιαστήριον. And in the psalm where we sing: "Sacrifice the sacrifice of righteousness" (Psalm IV), it is said in Greek, θύσατε θυσίαν, and "Offer to God the sacrifice of praise" (Psalm IV), θύσον τῷ Θεῷ θυσίαν. According to this meaning, therefore, it is said to Peter: θύσον and eat, which our translator has rendered as "Kill and eat." He could equally have translated it as "Offer and eat," so that Peter would understand that the various kinds of animals offered to him from heaven were to make those who were designated by such animals, by preaching the sacrifice of the Lord, taken from the harmful life of the paternal tradition and transferred into the new life of divine servitude through the sacraments of the Lord's passion.
Acts 10:14 — Commentary on Acts
Because I have never eaten anything common and unclean. The people of the Jews, boasting themselves as part of God, call common foods those which all men use. For example, pork, oysters, hares, and such animals which do not split the hoof, nor chew the cud, nor have scales among fish. But unclean foods are said to be the flesh of beasts or reptiles, which are not edible by any mortals.
Acts 10:15 — Retractions on Acts
What God has cleansed, do not call common. The meaning of this divine voice is indeed clear, that the Gentiles, whom Peter still considered unclean, the internal providence of their Creator already counted among the clean. But note the custom of Holy Scripture, which usually calls unclean things common, because whoever wants to serve various allurements cannot be clean, as Scripture says: No one can serve two masters (Matt. VI). And again: You shall worship the Lord your God, and him only shall you serve (Luke IV). Therefore, whoever desires to be clean should not divide his mind with diverse and multifarious thoughts, but should constrain himself to follow solely the will of his Creator.
Acts 10:16 — Commentary on Acts
Now this happened three times, because the mystery of the Holy Trinity was to be preached by the twelve apostles to the four parts of the world, therefore four lines were let down from heaven a third time. Or as blessed Ambrose interprets, the figure repeated three times expressed the operation of the Trinity. And therefore, in mysteries, a triple question is put forth and a triple confirmation is celebrated, nor can anyone be purified except by a triple confession. Hence, Peter himself in the Gospel is asked three times whether he loves the Lord, so that by a triple response he might loosen the chains that he bound by denying the Lord. These things were shown to Peter opportunely, when Cornelius the gentile sent to summon him, so that he would not hesitate to deliver the Christian faith to the uncircumcised. For he was like those animals shown in the vessel by the Gospel. Hence also by the Holy Spirit he is confirmed to do the same.
Acts 10:19 — Commentary on Acts
The Spirit said to him: Behold, three men seek you. He heard this in his mind from the Spirit, not in the ear of the flesh.
Acts 10:20 — Commentary on Acts
Rise therefore and go down, and go with them. He is commanded to go down from the roof and go to preach, that the Church may not only watch for the Lord by climbing high, but also may preach the same to the infirm and to those still placed outside, as it were, but knocking at the door of Simon, that is, obedience, by returning to the active life, as if rising from bed. According to what the Lord said: You will see heaven opened, and the angels of God ascending and descending upon the Son of Man (John 1). Of which it is rightly remembered that his house was placed by the sea. For the sea designates the turbulent tumults and furies of the world, where wicked men, like very greedy fish, pursue and devour one another. But the conversation of the saints is in heaven (Philippians 3), who, even if the earthly house of this habitation is dissolved, have a building from God, a house not made with hands, eternal in the heavens (2 Corinthians 5).
Acts 10:21 — Commentary on Acts
Behold, I am he whom you seek. What is the reason for which you have come? The Spirit told him that soldiers were present, and he was silent about why they had come, because to preserve the humility of the human mind, sometimes the Spirit of prophecy touches on part and does not touch on part.
Acts 10:25 — Commentary on Acts
And it happened that when Peter entered, Cornelius met him, and falling at his feet, worshiped him. By his bodily gesture, Cornelius showed what he had inwardly in his heart of devotion. For the listener met his teacher, who receives the word of faith with a pure heart, attentive ear, and eager desire. For he who is slowly drawn to believe is as if he were raised by his teacher from lying down. But he who, blushing at the stains of his life, falling on his face shows signs of humility and modesty, rightly merits to be raised by his teacher.
Acts 10:26 — Commentary on Acts
Peter, however, lifted him up, saying: Stand up; I too am a man. For the holiness of action has deserved the equality of communion. For in the fault of Ananias and Sapphira, the crime revealed the right of authority's vengeance.
Acts 10:28 — Commentary on Acts
And God showed me that no man should be called common or unclean. He undoubtedly showed this when the angelic voice sounded: What God has purified, do not call common.
Acts 10:30 — Retractions on Acts
And Cornelius said: Four days ago to this hour, I was praying in my house at the ninth hour. In Greek, it is written more fully and clearly: Four days ago to this hour, I was fasting and praying from the sixth hour until the ninth. Where it is clearly shown that four days before he spoke with Peter, he remained fasting until the ninth hour; and to make the fast acceptable to God, he prayed devoutly from the sixth hour until the ninth; hence he deserved to obtain what he sought with great persistence in fasting and prayer.
Acts 10:30 — Commentary on Acts
From the fourth day until this hour, I was praying in my house at the ninth hour, and behold, a man stood before me, and so on. In Greek and in some Latin manuscripts it is written thus: From the fourth day until this hour I was fasting, and praying from the sixth hour to the ninth, and behold, a man, and so on. It was very appropriate that he who extended his prayer for three hours from the sixth to the ninth should be heard. At which time the Lord himself, whom he beseeched, prayed with outstretched hands on the cross for the salvation of the whole world.
Acts 10:32 — Retractions on Acts
He is staying in the house of Simon the tanner by the sea. Immediately therefore I sent to you, and you have done well by coming. It follows in Greek: When he arrives, he will speak to you.
Acts 10:33 — Retractions on Acts
Now therefore we are all present before you to hear all that has been commanded to you by the Lord. In Greek it is: We are present before God. Which was rightly said by him who had a mind ready to obey the divine will as soon as he learned it, and he believed that its majesty was present everywhere.
Acts 10:36 — Commentary on Acts
He sent the word to the children of Israel, announcing peace through Jesus Christ, who is Lord of all. It appears (he says) that God is no respecter of persons, because He sent His only begotten Son, who is the Lord and Creator of all, to make peace with the human race, in whose name, as the Prophets attest, the remission of sins should be received not only by the Jews but by all who believe.
Acts 10:37 — Commentary on Acts
You know the word which was proclaimed throughout all Judea, and so on. He briefly included everything that is recited in the Creed: that Jesus is the Christ, that he is Lord of all, that he was sent to reconcile the world to God, that he was heralded by the voice of John, that he was anointed with the Holy Spirit, that through miracles he was declared to have God dwelling in him, that he was crucified and resurrected from the dead, and appeared to his followers, that he will come as the judge of all at the end, and that through faith, he will also spread his Church throughout the whole world.
Acts 10:38 — Commentary on Acts
How God anointed Him with the Holy Spirit and power. Another edition says: As God anointed Him. Hence John preached Jesus, as God anointed Him with the Holy Spirit, then indeed when he said: He Himself will baptize you with the Holy Spirit (Matthew III). And again: Because I saw the Spirit descending like a dove upon Him (John I). Therefore, Jesus was anointed not with visible oil, but with the gift of grace, which is signified by the visible ointment with which the Church anoints the baptized. Yet He was not then anointed with the Holy Spirit when it descended upon Him as a dove after His baptism. For then He deigned to prefigure His body, that is, His Church, in which the baptized especially receive the Holy Spirit. But He is to be understood to have been anointed with that mystical and invisible anointing at the time when the Word of God was made flesh, that is, when human nature was united with the Word of God in the womb of the virgin without any precedents of meritorious good works so that it became one person with Him. For this reason, we confess Him born of the Holy Spirit and the Virgin Mary.
Acts 10:41 — Commentary on Acts
For us who ate and drank with Him after He rose from the dead. Here blessed Peter expounds what is not recited in the Gospel, namely, that after the resurrection, he drank with the Lord. Unless perhaps we believe it was indicated there where he says: Until I drink it new with you in the house of My Father.
Acts 10:41 — Retractions on Acts
For us who ate and drank with him after he rose from the dead. In Greek, it is added, "For forty days," and Saint Augustine declared that it is so in his Codex, and in explaining it, he added: "Not that they ate and drank with him every day for forty days. For it would be contrary to John, who interposed those eight days during which he was not seen by them, to manifest himself for the third time at the Sea of Tiberias." Explaining the sacrament of his eating and his fasting for as many days elsewhere, he says: "He fasted when he was tempted before his death, still needing food; but he ate and drank when he was glorified, no longer needing food. For there he showed our labor in himself, but here he showed his comfort in us, defining both by forty days. For he fasted for forty days when he was tempted in the desert, as it is written in the Gospel, before the death of his flesh; and again, he was with the disciples for forty days coming and going, eating and drinking after the resurrection of his flesh." By this number forty, the duration of this world seems signified, in those who are called by grace to him, who did not come to abolish the law but to fulfill it. For there are ten commandments of the law already spread through the world by Christ's grace, and the world is divided into four parts, and ten multiplied by four makes forty, for the Lord redeemed them from the regions; he gathered them from the East and the West, from the North and the sea (Psalm 106). Therefore, fasting for forty days before his death, he seemed to cry out: Abstain from the desires of this world (1 Peter 2): but eating and drinking for forty days after the resurrection of his flesh, he cried out: Behold, I am with you until the end of the age. For fasting is in the tribulation of struggle, since he who is in the contest abstains from all things; but food is in the hope of peace, which will not be perfect until our body, of which we await the redemption, puts on immortality, which we do not yet glory in attaining, but are already fed by hope. The Apostle shows us doing both at the same time, saying: Rejoicing in hope, patient in tribulation, as if the former were in food, the latter in fasting. For while we follow the way of the Lord, we both fast from the vanity of the present age and are refreshed by the promise of the future, here not setting our hearts, there feeding them above.
Acts 10:44 — Commentary on Acts
While Peter was still speaking these words, the Holy Spirit fell upon all who heard the word. Then they asked him to stay with them for some days. Lest it be doubted that baptism should be given to the Gentiles, it was confirmed by the testimony of the Holy Spirit, which customarily sanctifies the waters of the font, in a new order of precedence, which it never happened with the Jews, as occurred once for the testimony of the Gentiles' faith.
Acts 10:45 — Retractions on Acts
And the believers from among the circumcised who had come with Peter were amazed, because the gift of the Holy Spirit was poured out even on the Gentiles. For they were hearing them speaking in tongues, etc. This is similar to that statement by the same apostle Peter, when he was giving an account to the Jews why he had committed the sacraments of baptism to the circumcised. So then, he said, if God gave them the same gift as He gave to us, etc. There are many other testimonies of the Scriptures that consistently attest that the Holy Spirit is the gift of God, insofar as it is given to those who love God through Him. Therefore, it is the gift of God insofar as it is given to those to whom it is given; but it is God Himself, even if it is given to no one, because God was coeternal with the Father and the Son before it was given to anyone; nor because they give, is it given, hence it is not lesser than them. For thus it is given, as a gift of God, so that He gives Himself as God. For the Spirit blows where He wills (John III).
Acts 10:48 — Commentary on Acts
And he ordered them to be baptized in the name of Jesus Christ. And the circumcised believers who had come with Peter were amazed because the gift of the Holy Spirit had been poured out even on the Gentiles. Since the rule of the Church is that believers are to be baptized in the name of the Holy Trinity, it is asked how Luke, throughout the entire text of this book, testifies that baptism is given only in the name of Jesus Christ. Blessed Ambrose resolved this by saying that the mystery is fulfilled through the unity of the name. For whether you say Christ, you have designated both God the Father, who anointed the Son, and the very Son who was anointed, and the Spirit by whom he was anointed; for it is written: Jesus of Nazareth, how God anointed him with the Holy Spirit; whether you say Father, and his Son, and Spirit, you indicate equally in the mouth if you even comprehend it in your heart; or if you say Spirit, you name both God the Father, from whom the Spirit proceeds, and the Son, because the Spirit is also of the Son. Hence, that authority may also be joined to reason, Scripture indicates that we can rightly be baptized in the Spirit as well, with the Lord saying: But you shall be baptized with the Holy Spirit (Acts 1:5). And the Apostle says: For in one Spirit we were all baptized into one body (1 Cor. 12:13). Elsewhere: It is particularly fitting for us to be baptized in the name of the Lord Jesus Christ, since as the Apostle says: For as many of you as were baptized into Christ Jesus were baptized into his death, etc. (Rom. 6:3).
Acts 11:6 — Commentary on Acts
And I saw the four-footed animals of the earth, and beasts, and reptiles, and birds of the sky, etc. I am amazed how these things are interpreted concerning certain foods prohibited by the old law but now allowed to be eaten, when neither serpents nor reptiles can be eaten, nor did Peter understand it this way, but that all people are equally called to the Gospel of Christ, and no one is impure by nature. For he was not rebuked for eating beasts but for associating with Gentiles, he explained the mystery of this vision.
Acts 11:12 — Commentary on Acts
But these six brothers also came with me. Beautifully, the testimony of the seven-fold number of brothers is the outpouring of the sevenfold grace of the Holy Spirit. Elsewhere. Because the world was formed in six days, the works are shown to be complete by the six brothers. They well accompany the teacher when they demonstrate to their listeners examples of perfect operation during words of exhortation.
Acts 11:18 — Commentary on Acts
And they glorified God, saying: So then, God has given even the Gentiles repentance unto life. This is what we read in the book of blessed Job: From the north comes gold, and terrifying praise to God (Job 37:22). Because first the splendor of faith arises from the cold heart of the Gentiles, and for this unexpected faith, Judea glorifies God with fearful praise.
Acts 11:19 — Commentary on Acts
They traveled as far as Phoenicia, and Cyprus, and Antioch, etc. Here already, after the revelation of the Gospel sheet, in which the holy animals rested softly in hope from above, the affairs of the Church began to increase, with the Gospel being preached through foreign provinces, islands, and cities, not only to the Jews but also to the Gentiles.
Acts 11:25 — Commentary on Acts
But he set out for Tarsus to search for Saul. For it was said earlier that Saul would be secretly sent from Jerusalem to Tarsus.
Acts 11:28 — Commentary on Acts
And one of them named Agabus, rising up, signified by the Spirit that there would be a great famine. Agabus can be interpreted as a messenger of tribulation, who, according to his name, both predicts the general famine here and later the bonds to the apostle Paul.
Acts 11:29-30 — Retractions on Acts
Now the disciples, each according to what they had, decided to send aid to the brothers living in Judea. And they did so, sending it to the elders by the hands of Barnabas and Paul. Here the disciples seem, to those who understand poorly, not to have kept the command of the Lord, where He says: Do not be anxious about tomorrow (Matthew VI), or what Paul often testifies about himself, that he worked with his own hands, so as not to burden anyone, does not seem to have followed the Lord's command to imitate the birds of the air and the lilies of the field. But from these and similar passages of Scripture, it is clear enough that our Lord does not disapprove of someone providing for these things in a human manner; but if someone serves God for the sake of these things, so that in their works they seek not the kingdom of God but the acquisition of these things. Therefore, this entire precept is reduced to this rule: that even in the provision of these things we should think of the kingdom of God, but in the service of the kingdom of God, we should not think of these things.
Acts 11:29 — Commentary on Acts
They decided to send relief to the brethren dwelling in Judea. They knew that in Judea, and especially in Jerusalem, the famine would rage more fiercely. There, the poor saints, who, having sold their possessions, houses, and fields, brought the prices to the apostles, did not engage much further in acquiring wealth. But some were also deprived of their property by the incredulous Jews because of their confession of faith. To these, the Apostle says: "And you joyfully accepted the plundering of your property" (Hebrews 10). Among these charitable acts, the religious deed of Helena, queen of Adiabene, is remembered, who, having bought grain from Egypt, generously ministered to the needs of the Jerusalemites. Hence, she also earned an honorable burial before the gates of the same city.
Acts 12:1 — Commentary on Acts
Moreover, at that time, the great king Herod sent. Not at the time of the famine, which historical accounts refer to as happening in the fourth year of Claudius, since Herod died in the third year of the same Claudius, but undoubtedly at the time when the offerings were being carried to Jerusalem. Nor should we think that Herod, who was a tetrarch and later became a king, is designated in this chapter. For Josephus reports that Caius, upon taking the throne, immediately handed the leadership of the Jews to this Herod, son of Aristobulus, whom he nevertheless calls Agrippa, along with the tetrarchies of Philip and Lysanias. And in the fourth, which is the last year of his rule, he similarly bestowed it upon the same Herod. But he condemned that Herod, who had either been the instigator of John's death or had been involved in the passion of the Lord, to perpetual exile after suffering many diseases. Furthermore, this Herod or Agrippa, in the third year of Claudius and the seventh year of his reign, having been struck by an angel, left the kingdom to Agrippa, his son. Aristobulus, however, whom he mentioned, is the one who, along with his brother Alexander, had been killed by the treacherous father, that is, the elder Herod, under whom the Lord was born.
Acts 12:2 — Commentary on Acts
He killed James, the brother of John, with the sword. Clement of Alexandria reports a certain story about this James, which is worth remembering. And he (Clement says) who had brought him to the judge for martyrdom (namely James), was also moved and confessed himself to be a Christian. They were both led together to punishment. And as they were being led on the road, he asked James to grant him forgiveness. But James, after hesitating a little, said, "Peace be with you." And he kissed him. And thus they were both beheaded together.
Acts 12:4 — Commentary on Acts
Delivering him to four squads of soldiers. Just as a centurion has a hundred soldiers under him, so does a squad of soldiers have soldiers under him.
Acts 12:7 — Commentary on Acts
And striking the side of Peter, he raised him up. The striking of the side is a commemoration of the passion of Christ, from whose wound our salvation flowed. And to us, too, who are held by the chains of pressures, the apostle Peter himself gives such solace, saying: "Since Christ suffered in the flesh, arm yourselves also with the same intention" (1 Peter 4).
Acts 12:8 — Retractions on Acts
Gird yourself, and put on your boots. Instead of boots or sandals, as some manuscripts have, in Greek it says sandals. We read in the Gospel that a type of footwear was permitted to the apostles, not without a symbolic mystical sense. For the apostles' feet were covered neither entirely nor bare to the ground, so they would be reminded that the Gospel is neither to be concealed nor devoted to earthly comforts, so it may be as it is written: How beautiful upon the mountains are the feet of those who bring good news!
Acts 12:8 — Commentary on Acts
Gird yourself and put on your sandals. And we read that prophets and apostles used belts, which Peter had loosened for a moment due to the rigidity of the prison, so that, with his tunic lowered around his feet, he could somewhat temper the cold of the night, providing an example to the weak that, when we are tempted by either bodily discomfort or human injury, it is permissible to relax the rigor of our purpose a little. And because it was said, "Let your loins be girded and your feet shod with the preparation of the gospel of peace," spiritually he is ordered to resume the emblems of virtues and of preaching the word.
Acts 12:10 — Commentary on Acts
They came to the iron gate that leads to the city. Narrow indeed and made of iron was the gate that leads to the heavenly Jerusalem, but it has now been made passable to us by the footsteps of the apostles, who conquered the iron door with their own blood. About this, Arator: "Why is it surprising if iron doors yield to Peter? Whom God appoints as the guardian of the heavenly hall and makes the head of his Church, he commands to overcome Hell."
Acts 12:11 — Commentary on Acts
And Peter, coming to himself. That is, having returned from the height of contemplation to what he was previously in common understanding.
Acts 12:13 — Commentary on Acts
The girl came out to hear. And the Lord, having come forth from the constraints of the tomb, was first announced to the disciples by a woman, so that where sin abounded, grace might more abound.
Acts 12:15 — Commentary on Acts
But they were saying, "It is his angel." That each of us has an angel is found both in the book of the Shepherd and in many places of the Holy Scriptures. For the Lord also speaks of the little ones: "Their angels always see the face of my Father" (Matt. XVIII). And Jacob speaks of himself: "The angel who redeemed me from all evil." And here the disciples believed that the angel of the apostle Peter had come.
Acts 12:19 — Commentary on Acts
Descending from Judea into Caesarea. Although it seems according to the situation of the places to refer to Caesarea Philippi, which like Tyre and Sidon is a city of Phoenicia, Josephus nevertheless teaches that this was done in Caesarea of Palestine, which was once called Tower of Strato, and is situated on the shore of the Great Sea, at the border of Phoenicia and Palestine.
Acts 12:20 — Commentary on Acts
They were asking for peace because their regions were being fed by him. They needed the friendship of the neighboring king because their region was very narrow and was pressed by the boundaries of Galilee and Damascus. Whence, neither did their metropolis of Tyre have so much wealth from its own land that it might be the emporium of the whole world, as much as it had from the subjugation of ships. It is also very rich in purple dye and shellfish.
Acts 12:21 — Retractions on Acts
And he sat on the tribunal and preached to them. On the tribunal, he says in the tribunal. It is a custom of the Latin language to use 'pro' to mean 'in' with this word.
Acts 12:23 — Commentary on Acts
Immediately an angel of the Lord struck him. Consistently also according to Josephus: "While he did not shudder at the wickedness of illicit adulation, shortly after, looking, he sees an angel standing over his head; and immediately he felt him as the minister of his destruction, whom he had previously known as the provider of good things." And shortly after: "Indeed, tortured by continuous pains in his bowels for five days, he violently broke off his life."
Acts 13:2 — Commentary on Acts
Separate for me Barnabas and Saul for the work, to which I have called them. It seems that Saul, according to the order of history, in the thirteenth year after the passion of the Lord, received the apostleship with Barnabas and the name of Paul. But in the fourteenth year, according to the agreement of James, Cephas, and John, he set out to teach the Gentiles. Nor does the ecclesiastical history contradict, saying that the apostles were commanded to preach in Judea for twelve years.
Acts 13:2 — Retractions on Acts
The Holy Spirit said: Set apart for me Barnabas and Paul for the work to which I have called them. This seems to have happened after the death of Herod, who died in the third year of the reign of Claudius, which, according to the chronicles, is the thirteenth year after the passion of the Lord. Since it is clear that Paul, along with Barnabas, was set apart for the apostleship after so much time had passed since the Lord's passion, it becomes evident that those who wrote or accepted the book we mentioned above about the death of Saint Mary are greatly mistaken. For it is written in that same fabrication, as we have often said, that in the second year after the Lord's ascension, when that most blessed Mother of God was about to die, the apostles, who had already been dispersed throughout the world to preach, suddenly came together in a cloud to visit her; among them was Paul, recently converted to the faith, and immediately made an apostle to the Gentiles with Barnabas. But it happened very differently: that is, he was not ordained an apostle in the second year after the Lord's passion, but in the thirteenth. Anyone who believes blessed Luke understands this; and thus the aforementioned book about the death of blessed Mary, being obviously mistaken in its timing, also proves to be of dubious faith in other respects.
Acts 13:5 — Commentary on Acts
They preached the word of God in the synagogues of the Jews. Due to ignorance of the places, I believed it should be noted once: Wherever you see a synagogue of the Jews, know that occurrences in the city are described.
Acts 13:6 — Retractions on Acts
They found a certain magician, a Jewish false prophet, whose name was Barjesus. In Greek it adds more: Which is interpreted as Elimas.
Acts 13:6 — Commentary on Acts
Whose name was Bar-Jesus. It is incorrectly read as Barjesus, when it should be read as Bar-Jew, that is, sorcerer, or in evil. I believe that the name Jesus is written with the same letters but with a mark above. For it is not fitting for a wicked man and sorcerer to be called the son of Jesus, that is, the Savior, whom conversely Paul calls the son of the devil.
Acts 13:8 — Retractions on Acts
However, Elymas the magician (for so his name is interpreted) withstood them, seeking to turn away the proconsul from the faith. And this too is more in the Greek: Because he was gladly listening to them.
Acts 13:9 — Retractions on Acts
But Saul, who is also Paul, filled with the Holy Spirit, and so on. Just as Barnabas' name was changed immediately after his renunciation, so that instead of Joseph he was called Barnabas, which is, instead of "increased," "son of consolation." For after he was increased and added to the number of the elect, he immediately deserved to be both called and to be "son of παράκλησις," that is, "of consolation" through the received grace of the Spirit; so Saul, after receiving the rank of apostleship, was named Paul. Because he had become humble from being proud, he was rightly called Paul instead of Saul: for Saul was named after the impious and persecutor king Saul, but Paul is named from humble and small spirit. For Paul means "small." Hence, interpreting his own name in a certain way, he himself would say: For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God (I Cor. XV).
Acts 13:9 — Commentary on Acts
Saul, who is also called Paul, filled with the Holy Spirit. From Sergius Paulus the proconsul, because he subjugated him to the faith of Christ, he took the name of Paul. And the subsequent sections of this account deal with the miracles of Paul. For it was fitting that he should give the completion to apostolic acts, whom the Lord had long chosen despite him kicking against the goads.
Acts 13:11 — Retractions on Acts
And immediately a mist and darkness fell upon him. The name of darkness in Greek is placed in the singular number σκότος, which the Latin interpreter did not follow, because this name does not have a singular number in Latin as we have similarly taught above.
Acts 13:11 — Commentary on Acts
Behold, the hand of the Lord is upon you, and you will be blind. The Apostle, mindful of his own example, knew that it was possible to rise from the darkness of the eyes of the mind to light. For he did not deserve to have the eyes of the flesh, who labored to take away the eyes of the mind from others.
Acts 13:14 — Commentary on Acts
They came to Antioch in Pisidia. There are two cities named Antioch: one in Coele-Syria, founded by King Seleucus, which was formerly called Reblata, which they say has the nearby spring of Daphne, and enjoys its abundant waters, in which the disciples were first named Christians; but the other Antioch, of which there is now mention, is in the province of Pisidia.
Acts 13:19-20 — Retractions on Acts
And destroying seven nations in the land of Canaan, He allotted their land to them by lot, as after four hundred and fifty years, and after this He gave them judges. How this number can be understood, we said in the preceding book of our exposition. But it should be known that in the Greek it is written differently: And destroying the nations in the land of Canaan, seven, He allotted their land to them by lot. And after this, about four hundred and fifty years, He gave them judges until Samuel the prophet. How this agrees with the statement which is contained in the book of Kings, that from the exodus of Israel from Egypt until the building of the temple, there were four hundred and ninety years, is not within our capacity to explain, unless perhaps he followed the popular saying in speaking, which is proven that blessed Stephen did in the discourse held with the Jews about the burial of the twelve patriarchs.
Acts 13:19 — Commentary on Acts
He distributed their land to them by lot, as it were after four hundred and fifty years. God had said to Abraham that his seed would be a stranger in a foreign land for four hundred years. And again he said: "In Isaac shall your seed be called." From the birth of the seed until the exodus of Israel from Egypt, there were (as Exodus writes) four hundred and five years. Add to these the forty years in the desert, and five in the land of Canaan, during which it seems that the land rested from battles, and the lot was cast, and you will find four hundred and fifty years.
Acts 13:21 — Commentary on Acts
And God gave them Saul for forty years. I believe, because the Book of Kings does not explicitly state how many years Saul reigned, that the Apostle, speaking popularly, wished to say what common rumor held. But searching more diligently there, as the books of Chronicles also testify, we found that Samuel and Saul governed Israel for forty years. For it says, "In the four hundred and eightieth year after the children of Israel came out of Egypt, Solomon began to build the temple of the LORD, in the fourth year of his reign." When you add to the three hundred and ninety-six years, during which the judges ruled, as indicated in their book, the forty years of David and the four of Solomon, forty remain, of which, as Josephus testifies, Samuel spent twenty and Saul spent the other twenty in governance.
Acts 13:21 — Retractions on Acts
And God gave them Saul, the son of Kish, a man of the tribe of Benjamin, for forty years. And in this place concerning the kingdom of Saul, the apostle seems to have followed popular opinion, as we have already said in the previous book; but what I said there, because Eusebius, following Josephus, assigned forty years to the rule of Samuel and Saul, divided equally between them, subsequently, upon more diligent inspection of the histories of Josephus, I saw that he did not write those forty years of that age but assigned twelve only to Samuel and twenty years to Saul. But also, having more carefully reread the books of Chronicles, I noticed why Eusebius did not want to follow the authority of Josephus in this place, just as he did not in the years of Joshua, to whom Josephus attributes twenty-six years, while he thought it better to annotate twenty-seven. This, therefore, was the reason: because if he followed him, he could by no means have the prescribed number of four hundred and eighty years from the exodus of Israel from Egypt until the temple began to be built, but would find in his codices ten years less of the same age. This he endured because, following the Septuagint interpreters, he neglected to place Ahialon the judge, who ruled the people for ten years after Abessa, in his Chronicles. But realizing that ten years of the prescribed calculation were missing in the sacred history according to the Edition he followed, he took care to add these from his own where it seemed convenient and less contrary to the sacred history. Thus, he adds one year to the times of Joshua, eight to the times of Samuel and Saul, and to complete the tenth number, he includes the fourth year of Solomon's reign, in which the temple began to be built: which whoever follows the Hebrew truth finds should not be done. And what I wrote in the preceding book, that the judges ruled the people from Moses to Samuel for three hundred and ninety-six years, I followed the authority of the Chronicles, not yet noticing that it does not agree with the Hebrew truth.
Acts 13:25 — Retractions on Acts
He said: "Whom you think me to be, I am not." In Greek it is more fully said: "I am not the Christ."
Acts 13:26 — Retractions on Acts
"Men, brothers, sons of the lineage of Abraham, and those among you who fear God." In Greek it adds: "Listen."
Acts 13:32-33 — Retractions on Acts
"And we declare to you the promise made to our fathers, that God has fulfilled this to our children." In Greek it reads more consistently: "That God has fulfilled this to their children." It follows:
Acts 13:33 — Retractions on Acts
"Raising up Jesus, as it is also written in the second psalm." The holy Father Hilary thus remembers this place: "But what is now in the psalm: 'You are my Son; today I have begotten you' (Psalm II), does not pertain to the birth from the Virgin, nor to the regeneration of the bath, but to the Firstborn from the dead, according to apostolic authority. For in the book of the Acts of the Apostles it is said thus: 'We announce to you the good news of the promise made to our fathers; God has fulfilled this to our children, raising our Lord Jesus Christ, as it is written in the psalm: You are my Son; today I have begotten you, when he raised him from the dead, no longer to return to decay' (Acts XII). Therefore, this voice of God the Father according to the Apostle is heard on the day of resurrection." And shortly after, recalling the opinion of the Apostle, where he says about him: "Who, being in the form of God, did not consider equality with God as something to be grasped, but emptied himself, taking the form of a servant" (Philippians II), and so on: "And in the glory of God the Father, today he is born begotten, that is, in the enduring form of God previously, the assumption of the form of a servant is honored by the reward of death, and a new but not unusual nativity happens under time, since to resume the glory of God the Father, who was found in the form of a servant from the form of God, the firstborn from the dead was born."
Acts 13:33 — Commentary on Acts
Because God fulfilled this promise to your children by raising Jesus, as it is written in the second psalm: "You are my Son, today I have begotten you." It should not be thought that this example from the psalm pertains to the resurrection of Christ, which he has just mentioned, but to his very incarnation, about which he spoke earlier. For the following verse clearly testifies about the resurrection. Since he was speaking earlier about his incarnation, passion, and resurrection, he wanted to confirm both with testimonies from the psalm. Therefore, he says, "You who are eternal, Son before the ages, now appear born in time." Some codices have: "As it is written in the first psalm," which is thus explained, the first and second psalms being considered as one work, which begins in blessedness and ends in blessedness.
Acts 13:34 — Commentary on Acts
Because I will give you the holy and faithful promises of David, that is, whatever I promised David, I will surely and faithfully fulfill to you, namely, that Christ would be born from his lineage. For Isaiah, tasting the mysteries of the New Testament in this way, says: "And I will make with you an everlasting covenant, the holy and sure blessings of David" (Isaiah 55:3). This is read in the Hebrew truth: "And I will make with you an eternal covenant, the faithful mercies of David."
Acts 13:41 — Retractions on Acts
"Look, despisers, and be amazed, and perish." In Greek it is written thus: "Listen, despisers, and be amazed; look, and perish."
Acts 13:43-44 — Retractions on Acts
They were speaking, urging them to remain in the grace of God. Hence in the Greek follows a verse, which our Codices do not have: But the word was spread throughout the whole city, and then what we have is added: On the next Sabbath, almost the whole city gathered to hear the word of God.
Acts 13:43 — Commentary on Acts
Many Jews and devout converts followed them. It is better read: "And worshipers of God," as we have seen in the Greek. This means those who were Gentiles by nature but Jews by religion, whom the Greeks call proselytes.
Acts 13:47 — Commentary on Acts
For the Lord has commanded us: I have set you as a light to the Gentiles. What was specifically said to the Lord Christ, the apostles now consider said to themselves, remembering that they are his members, just as he himself, because of the unity of the same body, said: "Saul, Saul, why do you persecute me?" (Acts 9:4).
Acts 13:51 — Commentary on Acts
But shaking the dust off their feet against them, they went to Iconium. The dust is shaken off the feet according to the precept of the Gospel as a testimony of their labor, that they entered their city and that the apostolic preaching reached them; or the dust is shaken off so that they take nothing from them, not even what is necessary for sustenance, who have rejected the Gospel.
Acts 13:52 — Commentary on Acts
And the disciples were filled with joy and the Holy Spirit. In the Greek it is: "But the disciples," so that we may understand, while the Jews were persecuting the faith, the disciples were enriched in contrast with spiritual joy.
Acts 14:2 — Commentary on Acts
They stirred up the souls of the Gentiles against the brothers. What follows in Greek: "But God made peace," is missing in some Latin manuscripts. And there: "They were preaching," it follows in Greek: "And the whole multitude was moved by their teaching."
Acts 14:6 — Commentary on Acts
But Paul and Barnabas stayed in Lystra. And these little verses are not found in some of our manuscripts.
Acts 14:8 — Commentary on Acts
And a certain man at Lystra, impotent in his feet, sat, etc. Just as that lame man whom Peter and John healed at the gate of the temple prefigures the salvation of the Jews, so also this sick man of Lycaonia, a people far removed from the religion of the law and temple, but gathered by the preaching of the apostle Paul. He says, "They gave to me and Barnabas the right hands of fellowship, that we should go unto the Gentiles, and they unto the circumcision." And the times agree with the exposition. For he was in the early days of faith, when the word had not yet been believed by the Gentiles; but here the Jews, having been expelled for their unbelief and sprinkled with the dust of condemnation, are healed amidst the new joys of the converted Gentiles.
Acts 14:9 — Commentary on Acts
And seeing that he had faith to be healed. And that one seeks money in the Jewish manner, but this one seeks salvation from the apostles through faith.
Acts 14:10 — Commentary on Acts
He said with a loud voice: Stand upright on your feet. In the Greek exemplar it is read: He said with a loud voice: I say to you in the name of the Lord Jesus Christ, stand upright on your feet. We have added these from the translation, so that, bewildered by the variety of manuscripts, you might not be ignorant of what is true.
Acts 14:11 — Commentary on Acts
The gods, likened to men, have come down to us. The foolish error of the Gentiles, who think that whatever they see above themselves are gods.
Acts 14:12 — Commentary on Acts
And they called Barnabas Jupiter; indeed, because he seemed to be the chief among them. For they thought Jupiter was the father of gods and king of men.
Acts 14:13 — Commentary on Acts
Bringing bulls and garlands before the gates. The bulls for sacrifice, and the garlands, either to decorate the face of the temple according to the custom of the Gentiles or to place them upon those they would sacrifice to as gods.
Acts 14:13 — Retractions on Acts
The priest of Jupiter, who was in front of the city, bringing bulls and garlands before the gates, etc. It was the custom of the gentiles, according to Pliny, that when sacrificing to the honor of their gods, they would place garlands on both the victims and themselves.
Acts 14:14 — Commentary on Acts
Having torn their clothes, they rushed out into the crowd, and so on. They, fearing, tear their garments because they were being honored with the worship of gods. For this is a custom of the Jews whenever they hear anything blasphemous and as if against God. But Herod, because he did not give honor to God but acquiesced to the excessive favor of the people, was immediately struck by an angel.
Acts 14:19 — Retractions on Acts
But some Jews came from Antioch and Iconium. In Greek, the narrative begins thus: While they were staying and teaching, some Jews came from Antioch and Iconium.
Acts 15:2 — Commentary on Acts
They decided that Paul and Barnabas and some others from them should go up to the apostles and elders in Jerusalem, etc. About this ascension of his, Paul himself writes to the Galatians: Then, after fourteen years, I went up to Jerusalem with Barnabas, taking Titus along also, and I communicated to them the Gospel which I preach among the Gentiles (Galatians II); where the very number that he mentioned must be reckoned in years. For we know that the apostles Peter and Paul suffered martyrdom in the thirty-eighth year after the passion of the Lord, that is, in the last year of Nero, and that the blessed Peter sat upon the episcopal throne in Rome for twenty-five years. Now, twenty-five and fourteen make not thirty-eight but thirty-nine. Therefore, it follows that we believe the blessed Peter came to Rome in the same fourteenth year after the passion of the Lord, in which Paul conversed with him at Jerusalem, in the fourth year of Claudius Caesar; and likewise, unless I am mistaken, from this position it is proven that the blessed Apostle Paul came to faith in the same year in which the Lord suffered and rose again.
Acts 15:5 — Commentary on Acts
Saying that it is necessary to circumcise them. The Galatians were deceived by this error, believing that circumcision and the ceremonies of the law should be mixed with the grace of baptism.
Acts 15:9 — Commentary on Acts
Purifying their hearts by faith. Therefore, it is not necessary to cleanse them with the circumcision of the flesh, whose hearts such great faith purifies, that they even deserve to receive the Holy Spirit before baptism.
Acts 15:10 — Retractions on Acts
Now, therefore, why do you test God by placing a yoke on the necks of the disciples, which neither our fathers nor we have been able to bear. It is clear that it should be understood in many ways what is said: You shall not test the Lord your God (Matt. IV). Therefore, he tests God who attempts to serve and please him in a way other than he has commanded, who confides that he can keep his commandments without the help of his grace. But the blessed Peter wishes to remove the heavy yoke of law observance from the necks of the disciples, so that he may place upon them the light yoke of evangelical freedom. Of which Paul also says to the companions of the same grace: For you did not receive a spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, Abba, Father (Rom. VIII).
Acts 15:11 — Commentary on Acts
But by the grace of the Lord Jesus Christ we believe to be saved, even as they are. If therefore they, that is, the fathers who could not bear the yoke of the old law, believed themselves to be saved by the grace of the Lord Jesus Christ, it is manifest that this grace was what made the ancient righteous live. Since the righteous shall live by faith, there could have been different sacraments for different times, yet all converging harmoniously to the unity of the same faith.
Acts 15:16 — Commentary on Acts
After this I will return, and build again the tabernacle of David, which is fallen, and the rest. The tabernacle of David signifies the shadow of the law, which was corrupted and torn apart by the traditions of the Pharisees, but when the Lord returns, that is, appears in the flesh, it is raised up by the spiritual grace of God, so that not only Jews but also all nations of the Gentiles may seek his name.
Acts 15:20 — Commentary on Acts
And from things strangled, and blood, that is, from shedding blood or eating with blood. These indeed were allowed for those coming from a Gentile life, as the rudiments of the faith and the ingrained habit of Gentilism, but lest they should think that the same sufficed even for the more perfect, he diligently added and said...
Acts 15:20 — Retractions on Acts
To abstain from the pollutions of idols, and fornication, and that which is strangled, and blood. He speaks of that which is strangled as carrion, about which Ezekiel writes: "The priests shall not eat anything that is dead of itself or torn by beasts, whether it be from birds or from cattle" (Ezek. XLIV). Jerome explains this: "And according to the literal sense, says he, this pertains to the whole chosen royal and priestly race, which properly refers to Christians, who are anointed with spiritual oil, about which it is written: 'God, your God, has anointed you with the oil of gladness above your companions.' These precepts apply, that they do not eat dead flesh, whether from birds or from cattle, whose blood has by no means been shed, which in the Acts of the Apostles is called strangled; and the epistle of the Apostles from Jerusalem warns that these things should necessarily be observed; and what is taken by a beast, because this too is similarly strangled; and it condemns priests who, with gluttonous greed, keep these things from thrushes, fig-peckers, dormice, and the like."
Acts 15:21 — Commentary on Acts
For Moses from ancient generations has in every city those who preach him in the synagogues; that is, and if they are not burdened by the severity of the precepts now, yet with passage of time, as they more frequently gather for reading of the law and the prophets, they will gradually adopt ways of life and the interrelated laws of mutual love to be preserved. For the primitive Church, still Judaizing, it is understood to have celebrated these on Sabbaths.
Acts 15:24 — Retractions on Acts
They have troubled you, subverting your souls, to whom we gave no commandment. In the Greek, more is added: Subverting your souls, saying, you must be circumcised, and keep the law, whom we gave no commandment.
Acts 15:26 — Retractions on Acts
Who have risked their lives for the name of our Lord Jesus Christ. In the Greek is added: In every temptation.
Acts 15:28 — Retractions on Acts
For it seemed good to the Holy Spirit, and to us. In the Greek it is written: For it has pleased the Holy Spirit, and us.
Acts 15:28 — Commentary on Acts
It seemed good to the Holy Spirit and to us; that is, it pleased the Holy Spirit, who, being the arbiter of his own power, breathes where he wills and speaks what he wills.
Acts 15:33 — Retractions on Acts
They were dismissed in peace by the brethren to those who had sent them. Where it is written To those who had sent them, in the Greek it is written To the Apostles.
Acts 15:35 — Commentary on Acts
Paul and Barnabas stayed in Antioch. In those days, what the apostle Paul said was fulfilled: When Cephas came to Antioch, I opposed him to his face (Galatians 2).
Acts 15:38 — Commentary on Acts
But Paul insisted that he should not be received. Because, standing on the very forefront of the line, he had stood too tepidly, and rightly, Paul rejected him, lest others be corrupted by his influence as though it were contagion.
Acts 15:39 — Commentary on Acts
There was, however, discord. Do not think this a sin. For it is not wrong to be troubled, but to be troubled irrationally, without any just cause.
Acts 16:3 — Commentary on Acts
He circumcised him because of the Jews who were in those places. Not that he believed the figures of the law would bring any utility with the truth of the Gospel shining forth, but so that the Jews would not fall away from the faith because of the Gentiles. Though these old shadows were to be gradually taken away, as was the moral depravity of the Gentiles, as said above. For those legal shadows, sometimes established by the Lord, were sometimes used by the Apostles in those times to avoid the infidelity of the Jews. But the Gentile institution, truly found by Satan, was never touched by the saints.
Acts 16:3 — Retractions on Acts
And taking him, he circumcised him because of the Jews. It is rightly asked why the Apostle, who circumcised Timothy, refused to circumcise Titus, as he himself writes to the Galatians. But it must be understood that he circumcised Timothy to avoid scandal among the Jews, to show through him that he does not condemn the sacraments of the Mosaic law, but does not impose them on the Gentiles as necessary for salvation. But after he circumcised Timothy, certain Jews, who wanted the Gentiles to be circumcised because they said that without those sacraments they could not be saved, began to boast and say: "Because Paul also holds this view, which we say, that without these sacraments there is no salvation. For if he does not believe this, why did he circumcise Timothy?" When Paul heard this, who did it out of freedom, not necessity, to avoid scandal among the Jews, not for Timothy's salvation, he saw that they had taken the occasion to preach something else and to cause a bad suspicion towards Paul, and he did not want to circumcise Titus. It is therefore apparent why he wanted to circumcise one and not the other: he wanted to circumcise the first to avoid scandal among the Jews, and did not want to circumcise the latter because of the opportunity for misbelief.
Acts 16:6-9 — Commentary on Acts
They were forbidden by the Holy Spirit to speak the word in Asia, etc., up to Passing into Macedonia, help us. Truly the Lord is terrible in counsel above the sons of men. One promises to follow the Master in everything and is not allowed; another, commanded to follow, does not get the requested leave for burial of his father. Saul is drawn in, invincible and resisting. To Cornelius, persistent in prayers and alms, the way of salvation is shown as a reward, and God, who knows the hearts, removes the Teacher from Asia through the grace of a benefit, lest the error of a wicked heart be judged more severely for despised preaching if what is holy is given to dogs. Again, while another apostle cares elsewhere, a legate from Macedonia, whom we believe to be an angel of that nation, asks to be offered crumbs of the Lord's bread.
Acts 16:12 — Commentary on Acts
Which is the chief city of that part of Macedonia, a colony. A colony is one that, due to the lack of natives, is filled with new settlers. Hence it is also called a colony from the cultivation of fields.
Acts 16:14 — Retractions on Acts
And a certain woman named Lydia, a dealer in purple, of the city of Thyatira, a worshipper of God, heard, etc. He says "a dealer in purple" meaning a seller of purple, as we also find in another translation, which in Greek is called πορφυρόπωλις. Properly, however, the woman who first believed with the Apostle preaching in Illyricum is said to be a dealer in purple. It signifies the Church, which is accustomed to sell, as it were, purple, because it does not hesitate to shed its blood for Christ, so that through this it can obtain eternal life. Indeed, purple rightly designates the shedding and color of blood, and by the property of its nature, which is made from the blood of shellfish. Lydia, however, forced the Apostle and his companions to enter her house and to stay there, because the Church received the preaching of the gospel with internal devotion of the heart, despite being rejected by the Jews.
Acts 16:16 — Commentary on Acts
A certain girl having a spirit of divination. What pythonic divination entails in terms of knowledge, we find in the book of Kings, where, at Saul's request, a witch summoned either the soul of Samuel or rather an unclean spirit in his stead from the underworld. This kind of magical fantasy, discovered by Apollo Pythius and named after him, is thus called. But the Hebrew name also fits, who call the Python the mouth of the abyss.
Acts 16:16 — Retractions on Acts
As we were going to prayer, a girl having a spirit of Python met us. He who mercifully gathered the believing purple seller to the members of the holy Church, soon afterward strictly judged and removed the wicked art from the pythoness proclaiming the great deeds of God with an unclean mouth. For this is the power which the holy apostles received from the Lord, when He said: "Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven" (Matthew 18). However, what I wrote in the previous book, that python could mean "mouth of the abyss" in Hebrew, I wrote because I found it in the book of Hebrew names. But let the reader know that this name is Greek and forcibly interpreted according to the Hebrew language, which even the interpreter of Hebrew names, Jerome, did not remain silent about, as if it were said "Fythona": for the Hebrews do not have the letter p, but use f instead of it in foreign words. Indeed, it should be noted that in this reading, where it is written that the girl met us, for the Latin "obviare" it is written in Greek ὑπαντῆσαι, which I thought should be mentioned, so that the reader may notice that the Lord's feast, which is called the Presentation of the Lord, took its name from this in Greek, because, when the Lord was brought to the temple, Simeon, Anna, and the other faithful and chosen ones who were there came to meet Him with devout heart and homage.
Acts 16:17 — Commentary on Acts
These men are servants of the Most High God. This is not a confession from the will, followed by a reward for confessing, but compelled by the fear of the Holy Spirit, the lying spirit speaks truth, not daring to hide its darkness any longer in the present light. But God says to the sinner: Why do you recount my statutes? Let us not be corrupted by the bitter honey of deceit, if he who serves falsehood sings truth, as Arator says.
Acts 16:18 — Commentary on Acts
I command you in the name of Jesus Christ to come out of her. Bar-Jesus, who was an adversary of the faith, was struck blind both in physical weakness and loss of his sight. But he managed to deprive this woman, who though perverted in mind, yet spoke the truth, only of her wicked art. For it was unfitting that the word of the Gospel should be proclaimed by an unclean spirit; he commanded this one to depart and be silent, for devils must confess the Lord with trembling, not praise with joy.
Acts 16:21 — Commentary on Acts
And they proclaim a custom which it is not lawful for us to receive or to observe, since we are Romans. They speak of the faith of Jesus Christ, in whose name the spirit of Python had departed. For the Romans had already decreed that no god should be accepted unless approved by the Senate.
Acts 16:25 — Commentary on Acts
And at midnight Paul and Silas were worshiping God, saying a hymn, and so forth. The devotion of the apostolic heart and the power of prayer are expressed together, as both they sang hymns in the depth of the prison, and their praise shook the ground of the prison, and struck its foundations, and opened the gates, and finally released the chains of the prisoners themselves. Alternatively: Whoever among the faithful considers it all joy when he falls into various temptations (James 1), and willingly glories in his infirmities, that the power of Christ may dwell in him (2 Cor. 12), with Paul and Silas, hymns amidst the prison's darkness, and with the Psalmist sings to the Lord: You are my refuge from the oppression that surrounds me, my exultation (Psalm 31).
Acts 16:33 — Commentary on Acts
He washed their wounds, and he was baptized himself. A beautiful variety of events. Those whose wounds of injuries he washed, by them he lost his own wounds.
Acts 16:35 — Retractions on Acts
And when it was day, the magistrates sent officers. Officers were called those who were in charge of punishing the guilty. Hence in Greek they are called ῥαβδοῦχοι, from the rod, because the Greeks call a rod ῥάβδον, of which Hilary mentions in the exposition of the Apostle's sentence, saying: "What do you want? Shall I come to you with a rod, or in a spirit of gentleness?" (1 Corinthians 4)? Was Paul inquiring whether he had praetorian power to threaten with the rod, and to be present at the Church of Christ with the office of an officer?
Acts 17:3 — Commentary on Acts
Explaining and demonstrating that Christ had to suffer and rise from the dead, and that this Jesus is the Christ. Among the Scriptures, the Father indicated both that Christ must suffer and rise, and that this very suffering and resurrection pertains to no one other than Jesus of Nazareth. For there were some of the Jews, as there are today, so perfidious, that although they cannot deny the suffering and resurrection of Christ inserted in the Scriptures, yet they totally deny that these refer to Jesus, preferring rather to expect the Antichrist than to believe Jesus Christ. And therefore Paul not only preached the mysteries of Christ but also taught that these were fulfilled in Christ Jesus.
Acts 17:4 — Commentary on Acts
And a great multitude of worshipers and Gentiles; that is, both those who had exchanged their gentile rites for Judaism and those who had remained entirely Gentiles, many joined to Christ.
Acts 17:6 — Retractions on Acts
And when they did not find them, they dragged Jason and some brothers to the rulers of the city. It is written in Greek: And some other brothers; whence it is understood that Jason was also a brother, that is, faithful to Christ.
Acts 17:11 — Commentary on Acts
These people were nobler than those who are in Thessalonica. He speaks of the nobility of soul which they had displayed in hearing and scrutinizing the word.
Acts 17:12 — Retractions on Acts
Many indeed believed from among them and from the honorable Greek women, and not a few men. Some manuscripts have better and more consistently according to the Greek example: And not a few men.
Acts 17:18 — Commentary on Acts
Some of the Epicurean and Stoic philosophers were conversing with him. The Epicureans, following the slowness of their teacher, placed human happiness solely in bodily pleasure, while the Stoics placed it solely in the virtue of the soul. Although they disagreed among themselves, they unanimously attacked the Apostle because he taught that man consisted of both soul and body and therefore should be happy in both; but this would be achieved neither in the present time nor by human virtue, but by the grace of God through Jesus Christ in the glory of the resurrection.
Acts 17:18 — Retractions on Acts
And some were saying: What does this word-seedling want to say? Concerning this name, Saint Augustine said: "We read," he said, "that the apostle Paul was called a seed-sower of words. It was indeed said by those mocking, but it should not be rejected by those who believe. For he was truly a seed-sower of words, but a reaper of conduct. And although we are so small, and by no means comparable to his excellence, in the field of God, which is your heart, we sow the word of God and expect an abundant harvest of your conduct."
Acts 17:23 — Commentary on Acts
I found an altar with the inscription: To the Unknown God. God is known in Judea but not received. God is unknown in Achaia, although earnestly sought through many means. Therefore, those who do not know will be ignored; those who transgress will be condemned. Neither is free from fault, but those who have not offered faith to Christ, whom they did not know, are more excusable than those who have laid hands on Christ, whom they knew.
Acts 17:24 — Commentary on Acts
God, who made the world and everything in it, being the Lord of heaven and earth, does not dwell in temples made with hands, and so on. The order of the apostolic discourse is to be carefully observed, in which he formed a way of dealing with the Gentiles: first teaching that there is one God, the author of the world and of all things, in whom we live and move and have our being, of whom we are the offspring. This shows that he ought to be loved not only for the gifts of light and life but also because of a certain kinship of race. Then he refuted that opinion about idols by clear reasoning, that the creator and lord of the whole world cannot be confined in stone temples, that the giver of all benefits does not need the blood of sacrifices, and that the creator and governor of all men cannot be created by the hand of man. Finally, that God, in whose image man was made, should not be thought to resemble metals, teaching that the remedy of error is the endeavor to repent. For if he had first sought to destroy the ceremonies of idols, the ears of the Gentiles would have rejected him. Therefore, when he persuaded them that there is one God, he then affirmed by His judgment that salvation had been given to us through Christ. He called Him more man than God, starting from the things He did in the body and describing them as divine, so that He seemed more than a man. He had conquered death by His power, and, rising from the dead, He (for faith grows gradually), as He was seen to be more than a man, was believed to be God. For what does it matter in what order one believes? Perfection is not sought in beginnings, but one progresses from beginnings to what is perfect.
Acts 17:26 — Retractions on Acts
And he made from one every kind of human being. What he says from one is clear, because he means from one human being. But it is fuller in Greek: He made from one blood, which no one doubts means the same. For by the name of blood, he indicates the propagation of the flesh; and by the flesh, according to the usual manner of Scripture, he wants a human being to be understood according to that of the Psalmist: All flesh will come to you (Psalm 64).
Acts 17:28 — Commentary on Acts
For in Him we live and move and have our being. This verse, because it is difficult to understand, should be explained by the words of blessed Augustine. "The Apostle shows," he says, "that God works unceasingly in the things He has created. For indeed we do not exist in Him as in His substance, as it is said that He has life in Himself; but certainly, since we are something other than Him, we exist in Him only because He works this. And this is His work by which He contains all things, and which His wisdom extends from end to end mightily and orders all things sweetly. Through this arrangement, we live, move, and exist in Him. From this it is inferred that if He withdrew this work from things, we would neither live, nor move, nor exist." And a little later: "For neither heaven nor earth, and all things in them, namely the whole of spiritual and bodily creation, remain in themselves, but surely in Him of whom it is said: For in Him we live and move and have our being. For although each part can exist in the whole, which it is a part of, the whole itself does not exist except in Him by whom it was made." The same blessed Augustine elsewhere says: "This, if the Apostle were speaking according to the body, could also be understood of this corporeal world. For in it according to the body we live, move, and exist." Hence, according to the mind which is made in His image, this should be taken in a certain more excellent and not visible but intelligible mode. For what is not in Him, of whom it is divinely written: For from Him and through Him and to Him are all things (Rom. XI)?
Acts 17:34 — Commentary on Acts
Among whom also is Dionysius the Areopagite. This is Dionysius, who later gloriously ruled the Church as bishop of the Corinthians, and left many volumes of his genius beneficial to the Church, which remain to this day, taking his cognomen from the place he presided over. For the Areopagus is the court of Athens, deriving its name from Mars. For indeed in Greek, Mars is called ἄρης, and 'pagos' means hill.
Acts 18:2 — Commentary on Acts
Because Claudius had commanded all Jews to depart from Rome. Josephus narrates that this happened in the ninth year of Claudius. Suetonius the historian reports it in this way: Claudius expelled the Jews from Rome, as they were continually making disturbances at the instigation of Chrestus. Whether he meant to restrain and suppress the Jews making disturbances against Christ, or also wished to expel the Christians as related religious members, it is not at all clear.
Acts 18:3 — Commentary on Acts
They were of the tent-making trade. As exiles in the land and strangers, they build tents for themselves to use on the way; σκῆναι in Greek are called tabernacles, deriving the etymology from shading, among which shade is called σκία; σκῆναι or σκηνώματα mean something like little shades, which the ancients formed from woolen, wooden, or Cilician cloths, or from the leaves or branches of trees. Mystically, just as Peter by fishing draws us from the waves of the world through the nets of faith, so Paul by setting up the tents of protection defends us from the rain of sins, the heat of temptations, and the winds of treacheries, both by word and by deed. At this point, there are two verses in Greek that are not found in some of our manuscripts. He discussed in the synagogue every Sabbath and persuaded Jews and Greeks. Then follows what both manuscripts have, added:
Acts 18:7 — Retractions on Acts
And departing from there, he entered the house of a certain man named Titus Justus. The name Justus is also written in Greek, because either this name was proper to the man, or he was surnamed this way by the Romans who knew him due to his merit of justice. However, it should not be thought that this is Titus, the disciple of the Apostle Paul, to whom he himself wrote an Epistle and appointed him bishop of the Cretans. For that Titus was with him much earlier, when he came from Antioch to Jerusalem concerning the question of circumcision, with Barnabas still accompanying him. For the same Paul says to the Galatians: Then after fourteen years I went up again to Jerusalem with Barnabas, and took Titus with me, and I communicated with them concerning the Gospel which I preach among the Gentiles. For he communicated with them about the Gospel he was preaching, diligently inquiring in the council of the apostles whether he was correct in preaching that the Gentiles could attain salvation through the baptism of faith without circumcision; not that he himself had any doubt about this matter, but that the minds of those who were doubting might be confirmed by the authority of the apostolic council.
Acts 18:8 — Retractions on Acts
But Crispus, the ruler of the synagogue, believed in the Lord with all his house, etc. This Crispus is believed to be the one whom Paul mentions as baptized by him when writing to the Corinthians: I thank God that I baptized none of you except Crispus and Gaius.
Acts 18:17 — Retractions on Acts
And all of them seized Sosthenes, the ruler of the synagogue, and beat him before the tribunal. In Greek it is better written: And all the Greeks seized Sosthenes. For after the Jews were disgracefully expelled from the tribunal, the Gentiles also afflicted their leader with greater humiliation by beating him.
Acts 18:18 — Commentary on Acts
When Silas and Timothy came from Macedonia, and so forth. Who had his hair cut in Cenchreae for he had a vow. Cenchreae is a port of Corinth, where he cut his hair due to a vow because, according to the law of Moses, those who vowed themselves to God were commanded to let their hair grow as long as they wished to be Nazirites, and afterward to cut it and offer it to the fire. Therefore, Paul did this, not indeed forgetting what he had decided with the other apostles in Jerusalem about the abolition of the law, but lest those who had believed from among the Jews be scandalized, he pretended to be a Jew in order to win the Jews. Some manuscripts have in the plural number "They shaved their head, and had a vow," meaning Priscilla and Aquila. But the distinguished doctors of the Church Jerome and Augustine, each in their letters, put it in the singular number and interpret it concerning Paul. Jerome writes thus: "Bidding farewell to the brothers, he sailed to Syria, and with him Priscilla and Aquila, and he had his head shaved in Cenchreae for he had a vow."
Acts 18:18 — Retractions on Acts
Bidding farewell to the brothers, he traveled to Syria, and with him Priscilla and Aquila, who had his head shaved in Cenchrea, etc. It seems unclear whether Paul or Aquila had their head shaved in Cenchrea; but Jerome the presbyter clearly, as we explained more fully in the previous book, understands this as said of Paul. For after he gave this statement in his letter to Augustine, he immediately added and said: "Even if there he was compelled to circumcise Timothy out of fear of the Jews, why did he grow his hair out as a vow, and later cut it in Cenchrea according to the law?" If we wish to follow his meaning in this place, we never read anywhere that Aquila was shaved. If we say that Aquila was shaved in this place, there remains at the end of this booklet a place where we also read that Paul was shaved, or shaved off. However, those who say that Aquila and his wife Priscilla were shaved are mistaken due to a textual error. For in the Greek, it is clearly written κειράμενος, that is, shaved, in the singular number, and he had a vow, not they had, whether this is understood of Paul or Aquila.
Acts 18:21-22 — Commentary on Acts
He departed from Ephesus, and descending, he went up to Caesarea and greeted the church. He says Caesarea, the metropolis of Cappadocia. For he had not yet come to Syria of Phoenicia. Formerly called Mosacha from Mosoc, the son of Japheth, later it received the name Caesarea from Caesar Augustus.
Acts 18:27 — Commentary on Acts
When he came, he conferred much with those who believed. For he vigorously confuted the Jews. Another translation has: He greatly benefited the believers by grace. This is what the Apostle writes to the Achaians: "I planted, Apollos watered" (I Cor. III).
Acts 18:28 — Retractions on Acts
For he strongly refuted the Jews, publicly showing through the Scriptures that Jesus is the Christ. In Greek, it is written: Publicly and from house to house showing; which is of an excellent teacher, thus to teach many generally, so as not to cease to exhort individuals vigorously.
Acts 19:2 — Commentary on Acts
And he said to them: Did you receive the Holy Spirit upon believing? This means, Did you receive the laying on of hands, by which the Holy Spirit is usually given, after baptism?
Acts 19:4 — Commentary on Acts
John baptized with the baptism of repentance. This baptism, he says, could not grant the remission of sins but could teach only repentance. For just as the sign of circumcision was a seal of the faith which they carried in the patriarchs, so this washing was accepted by the repentant people as a singular sign of their devotion: Yet this same thing was figuratively showing also the baptism of Christ, by which remission would be granted.
Acts 19:5 — Commentary on Acts
Having heard this, they were baptized in the name of the Lord Jesus. A question is frequently discussed, whether those who, perhaps due to ignorance, were baptized by some who were not themselves baptized, yet were of the right faith, ought to be baptized again; which matter, I think, is explained in this chapter. For what difference does it make whether someone is baptized before the beginning of Christ's baptism or now without its succession, since even John himself, whom he baptized in faith and in the name of Christ, though it was to come, had baptized, said they should be baptized again, saying: "I baptize you with water; he will baptize you with the Holy Spirit" (Matt. III)? For if now, such people could be remedied sufficiently by participation in the body and blood of Christ alone, as some assert, it might have sufficed then too; nor would it have been necessary for those whom John baptized with water to be baptized by Christ's disciples, but merely to be confirmed by sharing in the blood.
Acts 19:7 — Commentary on Acts
All the men were about twelve, etc. But the judgments of God are a great abyss. Behold, recently deemed unworthy of the visitation of the apostles, Asia is now consecrated by the Apostolic number and elevated by the prophetic gift. And it should be noted that the Holy Spirit also here showed the signs of his coming upon the twelve disciples, and above upon the one hundred and twenty, which is the number twelve multiplied by ten, that sign in Jerusalem, this in Ephesus, which is a city of the Greeks. I believe to show that whether a person believes from among the Jews or the Gentiles, they only who communicate with the unity of the Catholic and Apostolic Church are fulfilled.
Acts 19:9-10 — Retractions on Acts
He separated the disciples, daily disputing in the school of a certain Tyrannus. This happened for three years, etc. At this time, while Paul was staying in Ephesus, it is said that he wrote the first letter to the Corinthians, in which he also mentions Priscilla and Aquila, saying: "Aquila and Priscilla greet you much in the Lord, with the church that is in their house" (1 Cor. XVI). By this word it is also shown that not only did they serve Christ faithfully, but also had a congregation of faithful in their house. Furthermore, the second epistle is said to have been written when he was in Troas: Moreover, the Epistle to the Romans was written later as the record shows. For he himself testifies that he wrote it on his journey to Jerusalem.
Acts 19:12 — Retractions on Acts
So that even handkerchiefs or aprons that had touched his skin were carried to the sick. Many of us do not know what aprons signify; however, Gregory, who is now the bishop of the Apostolic See, while he was still an archdeacon, answered a friend from Britain who inquired about this among other things, that it is a kind of handkerchief which the Hebrews use on their heads.
Acts 19:13 — Commentary on Acts
However, certain itinerant Jewish exorcists attempted to invoke over those who, etc. Josephus reports that King Solomon devised and taught his people modes of exorcism, that is, adjurations, by which unclean spirits, once expelled from a person, might not dare to return. This sometimes happens even through reprobates, either for the condemnation of those who do such things or for the benefit of those who see and hear, so that although men may despise those who perform the signs, they nevertheless honor God, at whose invocation such great miracles are performed.
Acts 19:14 — Commentary on Acts
However, there were some seven sons of a Jewish high priest named Sceva, who were doing this. It is better read according to the Greek: However, there was of a certain Sceva. Since even Satan himself transforms into an angel of light (II Cor. XI), he does not fear to color his ministers with the same pretense. Hence, since the grace of the Holy Spirit is usually designated by the number seven, in which figure the Lord, after the resurrection, feasts with seven disciples, and seven brothers come to Cornelius to baptize him with the Holy Spirit, the sons of Sceva are reckoned as if they are to expel evil spirits in the number seven. Since they invoke the name of Christ and the apostles, not believing, but testing, they are deservedly condemned not only by God but also by the very demons for their deceitful falseness. They are well called the sons of Sceva, which translates to "little fox crying out." This animal, very crafty and deceitful, shows Jews, Gentiles, and heretics always lurking against the Church of God and chattering with a garrulous voice. Concerning whom it is commanded by the guardians of the same Church: Catch for us the little foxes that ruin the vineyards.
Acts 19:15 — Commentary on Acts
Jesus I know, and Paul I recognize. About this verse, Arator says, Know your madness, enemy race, the demon admits to reigning, Whom you deny has come, and you are convicted by this very fact, By the one who drives you to ruin.
Acts 19:19 — Commentary on Acts
And many of those who had followed curious arts brought their books, etc. He calls curious arts the industry of magical arts, whose followers justly burn their books, valued at a great price, when they see the very demons they served honoring Jesus Christ the Lord and his apostles.
Acts 19:22 — Commentary on Acts
Sending two of his ministers to Macedonia, etc. He sent disciples ahead to prepare alms, which he was to bring to Jerusalem, so that collections would not be made when he came himself.
Acts 19:24 — Commentary on Acts
A certain Demetrius, a silversmith, etc. This Demetrius, who tries to disturb the way of the Lord, fulfills his name by his actions. For it means "excessive persecutor." Hence, accordingly, the temples he makes for Diana are built of nothing else but silver metal since silver in the Scriptures is usually indicated by eloquence, just as gold signifies understanding. And the cunning gentiles try to defend their religion not with any reason of understanding but with the mere elegance of words.
Acts 19:27 — Commentary on Acts
Not only, however, will this part of our work be in danger of coming into disrepute, but also the temple of the great Diana will be considered as nothing, and be destroyed, etc.; that is, not only will our works be found vain and unworthy of reward, but our religion will also be dishonored, if Paul's teaching prevails, that idols are not gods. And the foolishness of the Gentiles is astonishing, who are not ashamed to worship those whom they know can be built or destroyed by humans.
Acts 19:28 — Commentary on Acts
And they cried out, saying: Great is Diana of the Ephesians. When Demetrius said Diana would perish, they, on the contrary, marvel at her greatness.
Acts 19:29 — Commentary on Acts
And they rushed with one accord into the theater. The theater is a place having the shape of a semicircle, where people standing inside watched scenic plays. Hence, it received its name in Greek, from the spectacle. Therefore, as Arator says: The merit and cause of Diana deserved no other than to be treated lasciviously in the market forum, the base area of the ugliness of the assembly's work.
Acts 20:1-2 — Commentary on Acts
And he set out to go to Macedonia. After he had toured those parts and had exhorted them with many words, he came to Greece. Greece is a province of Achaia, which the Greeks call ἑλλάδα. Hence, where Latin Codices have Greeks or, to distinguish them from Jews, Gentiles, the Greek text writes ἕλληνας and ἑλληνιστὰς. So after Macedonia, Paul came to this place, because he intended, as said above, to pass from Macedonia and Achaia and to go to Jerusalem.
Acts 20:4 — Retractions on Acts
And with him was Sosipater, son of Pyrrhus, from Beroea. This one from Beroea, not that Beroean. Moreover, it is more in the Greek: And he went with him as far as Asia.
Acts 20:7 — Commentary on Acts
On the first day of the week, when we had gathered together to break bread, etc.; that is, on the Lord's Day which is the first from the Sabbath, when we had gathered to celebrate the mysteries.
Acts 20:7-8 — Commentary on Acts
And he prolonged his speech until midnight. There were many lamps in the upper room. Here we can allegorically say that the upper room signifies the height of spiritual gifts, night the obscurity of the Scriptures, the abundance of lamps the exposition of the hidden sayings, the Lord's Day the remembrance either of the Lord's or our resurrection; and to admonish the spiritual teacher that if at any time, by the sweetness of the resurrection and the joys of eternal life, he will invite his listeners to the heights of virtues, and by prolonged disputation touch upon any secrets of the Scriptures, he should immediately illuminate the same with the lamp of plain exposition for the sake of weak listeners. Just as the Apostle, when he said Abraham had two sons, one by a slave woman and one by a free woman, immediately explained: These are the two covenants, etc.
Acts 20:9 — Retractions on Acts
Awoken from sleep, he fell from the third loft. For the third loft, in Greek it is written "τριστέγου," which I wanted to mention so that the reader may know what is in Genesis, where Noah is ordered to build the ark: "Make in it lower, second, and third decks" (Gen. VI); for in Greek, "στέγη" means roof, and "τρίστεγα" means threefold roofs.
Acts 20:9 — Commentary on Acts
A certain young man named Eutychus was sitting at the window, etc. Eutychus in Hebrew means insane, in Greek lucky. One of these fits him who has fallen from the height of virtues due to youthful pleasure, the other to him who, by the preacher's condescension, will return to the height of virtues.
Acts 20:10 — Commentary on Acts
Upon whom when Paul had descended, he laid upon him. That he descended, laid upon him, embraced him, this is what he himself says: My little children, for whom I labor in birth again until Christ is formed in you. Indeed, more laborious is the resurrection of those who sin through negligence than those who sin through infirmity. And this is expressed through Eutychus, and that through Tabitha whom Peter raised. And therefore she, sick for days, dies; he falls down and dies in the middle of the night. She, washed after death, is placed in an upper chamber; he, fallen from the third loft, is mourned dead below. He in the presence and teaching, she with the teacher absent. To him Paul descended, to her Peter ascended to raise her. She, immediately seeing Peter, sat up; he, having died in the middle of the night, finally rises in the morning, and with the breath of the sun of righteousness, is brought back to life.
Acts 20:14 — Retractions on Acts
With him we came to Mytilene. We have written in the first book, following Pliny the Younger, that Mytilene is an island off Asia; but Pliny elsewhere writes that Mytilene is a city on the island of Cyprus. Both are believed to be true; however, it is said that now Paul and his companions did not come to the city of Cyprus, but to the island near Asia. For after a long journey and traveling through many regions, Cyprus appeared, but it is said they did not enter it.
Acts 20:16 — Retractions on Acts
For he was hastening, if it were possible for him, to observe the day of Pentecost in Jerusalem. In Greek, it is written as the Day of Pentecost, that is, the fiftieth day. Therefore note that the time of Passover and Pentecost were also celebrated at the time of the apostles. But whether they were celebrated among the Jews who adhered to the law on the day the lamb was sacrificed in Egypt and the day the law was given on Mount Sinai, or on the day of the Lord's resurrection and the coming of the Holy Spirit, let those who know say. Nonetheless, it is known that the apostle Peter celebrated Passover in Rome on the Lord's Day of the resurrection of Christ; it is known that the evangelist Mark, sent by him, taught this in Egypt.
Acts 20:16 — Commentary on Acts
For he was hastening if it were possible to be present at the day of Pentecost in Jerusalem. Indeed, it was commanded by the law that all Jews should gather in Jerusalem three times a year, that is, at the time of Passover, Pentecost, and the Feast of Tabernacles, but the Apostle, breaking the ties of the world, hastens to observe the fiftieth day, that is, the day of remission and the Holy Spirit.
Acts 20:17 — Commentary on Acts
He called the elders of the Church. For elders, the Greek uses πρεσβυτέρους.
Acts 20:23 — Commentary on Acts
Except that the Holy Spirit testifies to me in every city. When he says through the cities, he clearly shows that what was to come for him, he knew not through himself but revealed by others about himself. Among these was the prophet Agabus, and also those disciples who, persisting in Tyre, warned him through the Spirit not to go up to Jerusalem.
Acts 20:24 — Commentary on Acts
Nor do I count my life dearer than myself. He means the very life in the temporal body, which he considers as the least, who awaits eternal joy in another life.
Acts 20:26 — Commentary on Acts
Because I am clean from the blood of all of you. He believed himself to be clean from the blood of his neighbors by the fact that he did not spare their sins from being struck.
Acts 20:28 — Commentary on Acts
In which the Holy Spirit has made you overseers. For above he had called the elders called from Ephesus to Miletus, whom he now names bishops, that is, overseers. For indeed one city could not have many bishops, but he signifies those same elders, as true priests under the name of bishops. For the rank is joined, and in many respects nearly similar.
Acts 20:30 — Commentary on Acts
And from among yourselves will arise men speaking perverse things. Concerning these, John also says: They went out from us, but they were not of us (1 John II).
Acts 20:31 — Commentary on Acts
For three years, night and day, I did not cease to admonish each one of you with tears. This is beautifully and succinctly explained by Arator: He who sings of the Church's three doctrines, often produces a Historical, moral-sounding, and typological volume; Hence Judea, lying empty, is called the barren tree, Which, after three years, did not produce the expected fruit.
Acts 20:35 — Commentary on Acts
I showed you all things. That is, not only must one persist in teaching amid pressures and tears, but one must also work with one's hands to support the weak so that no one is burdened. This is what was meant by: And whatever more you spend, I will repay you when I return (Luke X), namely, to preach the Gospel and not to seek support from the Gospel.
Acts 21:5 — Commentary on Acts
We set out, being escorted by wives and children, etc. The prophecy which sings of the Church is fulfilled: The daughters of Tyre will seek your favor with gifts, the rich among the people (Psalm XLIV), and the rest, up to the end of the Psalm. For no city received, held, or dismissed the Apostle with greater sweetness. Indeed, today the place in the sands where they prayed together is shown.
Acts 21:8 — Retractions on Acts
And entering the house of Philip the evangelist, who was one of the seven, we stayed with him, etc. For the initial duty of preaching, he deserved to be called an evangelist, although all performed this task. This house and his daughters remained in the same city for a long time afterward. Indeed, Jerome also mentions him in the History of Saint Paula, when he described her coming to Caesarea: "In which (he says) she saw the house of Cornelius as the church of Christ, and the small houses of Philip and the room of the four virgin prophetesses."
Acts 21:10 — Commentary on Acts
A certain prophet came down from Judea. He says from Judea because Caesarea, where they were staying, belongs to the region of Samaria, situated at the border of Phoenicia and Palestine.
Acts 21:11 — Commentary on Acts
Thus says the Holy Spirit: The man whose belt this is, will be bound by the Jews in Jerusalem in this way. He imitates the old prophets, who used to say: Thus says the Lord God. Because the Holy Spirit is equally Lord and God, as the Father and the Son, and their activity cannot be separated, whose nature and will is one. Whence we also read above: The Holy Spirit said: Set apart for me Barnabas and Saul for the work to which I have called them (Acts XIII), that is, the apostleship. And Paul himself writes: Paul, an apostle not from men nor through man, but through Jesus Christ, and God the Father (Galatians I). We have said this, lest anyone, after the manner of Macedonius, thinks the Holy Spirit to be a creature or of lesser authority than the Father or the Son.
Acts 21:18 — Commentary on Acts
The following day Paul went in with us to James. This James was the brother of the Lord, that is, of Mary, the sister of the Lord's mother, whom John the Evangelist mentions, and he was her son. Immediately after the passion of the Lord, he was appointed bishop by the apostles and ruled the Church in Jerusalem for thirty years, that is, until the seventh year of Nero. When the Jews, who were keen to kill Paul, could not do so, as soon as Festus died and Albinus had not yet arrived in the province, they turned their hands against James, who was buried next to the temple where he had been cast down.
Acts 21:21 — Commentary on Acts
But they have heard about you, that you teach the Jews among the Gentiles to depart from Moses, etc.; that is, they claim that you say that what was administered to the fathers by Moses should be condemned as sacrilegious and not commanded by God due to the doctrine of Christ. This had been alleged of Paul, not by those who understood with what mind these things should have been kept then by the faithful Jews to commend the divine authority and the prophetic sanctity of those sacraments, not to attain salvation, which was already being administered in Christ through the sacrament of baptism; but by those who had spread this about Paul, who wished these things to be observed as if salvation in the Gospel could not be obtained without them. For they considered him a most vehement preacher of grace, teaching contrary to their intent, that one is not justified by those things, but by the grace of Christ, for whom these shadows in the law were ordained to foretell. Therefore, seeking to stir up envy and persecution against him, they accused him as an enemy of the law and divine commandments. He could not more fittingly avoid the envy of this false accusation than by himself observing those things which he was thought to condemn as sacrilegious, thus showing that neither the Jews at that time should be prohibited from them as impious, nor the Gentiles compelled to them as necessary. For if he indeed rejected them as had been heard, and yet undertook to celebrate them to conceal his opinion with a simulated action, James would not have said:
Acts 21:24 — Commentary on Acts
And all will know that what they have heard about you is false; but would have said, All will think: especially since the apostles had already decreed in Jerusalem that no one should compel the Gentiles to Judaize. However, they had not decreed that no Jew should be prohibited from Judaizing then, although even the Jews were already not compelled by Christian doctrine.
Acts 21:25 — Retractions on Acts
About those who believed from among the Gentiles, we wrote judging that they abstain from idols, sacrifices, etc. In Greek, it is more clearly stated: About those who believed among men, we wrote judging that they observe no such thing, except they keep themselves from things sacrificed to idols, etc. Therefore, at that time, Jewish believers in Christ were not prohibited from entering according to the custom of the law, since the temple and their religion still stood, although they would find salvation in the sacraments of the New Testament alone; but those who believed from the Gentiles and were instructed in the sacraments of the Gospel were prohibited from turning to accept the sacraments of the law. However, they were urged to diligently observe those commandments of the law which pertain to the training of morals and the purification of the heart, such as: You shall not covet (Rom. VII). This fourth apostolic synod was held in Jerusalem. The first was concerning the election of the twelfth apostle in place of Judas, the second about the election of the seven deacons, the third about circumcision so that it would not be imposed on Gentile believers, and this fourth one concerning Jewish believers at that time so that they would not be prohibited, where necessity required, from being initiated into the legal ceremonies, to avoid the offense of those who thought they had condemned the decrees of Moses as idolatrous doctrines, which they had also been accustomed to do previously, as proven most notably by the circumcision of Timothy.
Acts 21:27 — Commentary on Acts
And when the seven days were nearly completed. These days were not yet completed, but their course was ongoing, the completion was awaited. Hence it is more clearly said in Greek: When the seven days were beginning to be completed. Otherwise, the statement he made after five days of being in Caesarea to the governor cannot stand: For it is not more than twelve days since I went up to worship in Jerusalem. For if you add these seven days and those five days of the council in which he dissociated the Pharisees and Sadducees, and that in which the Jews vowed to kill him, undoubtedly more than twelve days will be found there.
Acts 21:28 — Commentary on Acts
Here is the man who speaks against the people, the law, and this place, teaching everyone everywhere. Because they saw that the followers of the new grace attended the ceremonies of the law and the solemnities of the temple less, they feared, as it is read in the Gospel, that the Romans would come and take away both their place and nation.
Acts 21:34 — Retractions on Acts
He ordered him to be taken into the camp. And in this place, and in this whole narration, wherever the name of the camp is positioned, it must be taught that it is placed in the singular in Greek: for this reason the Latin interpreter preferred to place it in the plural, lest, if he placed it in the singular, the sense of the reader would be carried far elsewhere, and instead of the assembly of the army and soldiers, a fortified place would be understood. So also in the Psalm where it is said: And they fell in the midst of their camps; in Greek παραβολὴ is written in the singular number.
Acts 21:35 — Retractions on Acts
When he reached the steps, it happened that he was carried, and the rest. The steps signify not the descent from the temple, but the ascent into the camp. This is clear from the Greek, where ἀναβαθμὸς, not καταβαθμός: that is, it has ascent, not descent.
Acts 21:37 — Commentary on Acts
He said: Do you know Greek? Are you not the Egyptian, etc.? For an Egyptian had come to Judea, who by magical art claimed prophecy for himself, gathered about thirty thousand Jews; and leading them through the desert, he came to the Mount of Olives, ready to rush from there into Jerusalem and subjugate the city for himself. But Felix anticipated his attempt, quickly meeting him with armed men. The Egyptian, having fled with a few, and others being killed, easily restrained the rash attempt.
Acts 21:38 — Commentary on Acts
Four thousand men of the Sicarii. There is no controversy to be held between the tribune who spoke these things and Josephus who wrote about the Egyptian. For it could happen that he first came with a few, the same secretly leading a tyranny, but later joined many to himself by public deceit. It is read, however, that in the time of Felix, this kind of robber arose, who, not seeking hidden places or times, but carrying daggers, that is, short swords in hand, mixed among the people in the very light of day, attached themselves by blind wounds, to the point that death prevented a complaint, and the striker lay hidden. And if anyone were moved by the fact that such things were done in the middle of the city, he too perished. Thus, by fear of danger or dissimulation of the crime, the assassin was not apprehended.
Acts 21:39 — Commentary on Acts
A townsman from Tarsus in Cilicia, a not unknown city. The Apostle was indeed born in the town of Giscala in Galilee. When it was captured by the Romans, he moved with his parents to Tarsus in Cilicia. From there, sent to Jerusalem for the study of the law, he was instructed by Gamaliel, a very learned man, as he himself recounts later. However, he calls himself not a citizen but a townsman, from the township, that is, the territory, of the same city in which he was raised. It is called a municipality, because it only pays duties or taxes. For noble and very famous causes, and those which derive from the emperor, belong to the dignity of the cities. And no wonder that he calls himself a Tarsian and not a Giscalite, since the Lord Himself, although born in Bethlehem, is not called a Bethlehemite but a Nazarene.
Acts 21:39 — Retractions on Acts
I am indeed a man, a Jew from Tarsus of Cilicia, a citizen of no insignificant city. For 'citizen' some Codices have 'municipate,' which is translated from one Greek word πολίτης, derived from the name of the city, which in Greek is called πόλις. Whence that which the Apostle says: But our conversation is in heaven (Philippians III), some have interpreted: But our citizenship is in heaven. And Jerome, writing to Heliodorus, put it thus: "For he wanted no other citizenship to be understood, than a civil conversation, which in Greek is called πολίτευμα."
Acts 22:3 — Retractions on Acts
Educated according to the truth, being a zealot of the paternal law. In Greek it is added more: Being a zealot of God, according to that in Romans: For I bear them witness that they have a zeal for God, but not according to knowledge.
Acts 22:7 — Retractions on Acts
Saul, Saul, why are you persecuting me? In Greek, in this place as well it is added: It is hard for you to kick against the goads.
Acts 22:9 — Commentary on Acts
They did not hear the voice of Him who spoke to me. Above, the story narrates about this vision that his companions stood stupefied, hearing indeed the voice, but seeing no one. Hence it is inferred that they heard the sound of a confused voice, but not the distinction of words.
Acts 22:9 — Retractions on Acts
And those who were with me indeed saw the light. And in Greek it is added more: And they were afraid.
Acts 22:17-18 — Retractions on Acts
But it happened that when I was returning to Jerusalem and praying in the temple, I fell into a trance, and saw him. For the trance of the mind, some Codices have a mental ecstasy, others a fear, others an alienation. For what is called ecstasis in Greek is variously interpreted in Latin. This word was also used in the vision of Peter above, where he was being called forth to teach Cornelius. For an ecstasy fell upon him, and he saw the heavens opened. But the mind of the praying apostles was alienated, not from the lowly but to the heavenly, not to deviate, but to see.
Acts 22:23 — Commentary on Acts
As they were shouting, throwing off their cloaks, and throwing dust into the air. In the Lord's passion, the priest alone leaping from the throne tears his garments, because then the old priesthood was to be changed to the new. But now, because after the death of the apostles, the whole nation was to be stripped of the glory of the kingdom, all throw off their garments, and lift their clamor mixed with dust to heaven. According to what the Psalmist says: "The pride of those who hate you rises always" (Psalm 73).
Acts 22:28 — Commentary on Acts
I have obtained this citizenship for a great sum of money. Another edition indicates more clearly what he had said. The tribune said: Do you say so easily that you are a Roman citizen? For I know at what price I obtained this citizenship.
Acts 22:28 — Retractions on Acts
I acquired this city with a great sum of money. In Greek, for city it has πολιτείαν: which signifies rather civil society, that is, social interaction among citizens, or the administration of the republic, than city. For the tribune had not bought the Roman citizenship he possessed, but the partnership of the Roman commonwealth of which he was a participant. But Paul was even more a Roman citizen, because he had this not by purchase, but by birth.
Acts 22:29 — Retractions on Acts
The tribune also feared, after he discovered that he was a Roman citizen. For citizen, the same word in Greek is placed, which above was for inhabitant, that is, πολίτης.
Acts 23:3 — Commentary on Acts
God will strike you, whitewashed wall. He did not say this disturbed in mind, but indeed he spoke prophetically, because that figurative priesthood, which was composed in the likeness of a whitewashed wall, was to be struck and destroyed when the true priesthood of Christ had come, with the apostles preaching the Gospel. And that is why he said: God will strike you. He did not say, may He strike you: indeed indicating this in the indicative mode that it would happen, not cursing in the optative. For that he spoke these things with a calm mind, he shows by the following response, saying:
Acts 23:5 — Commentary on Acts
I did not know, brothers, that he was the high priest. For although he truly knew that this was not the high priest in the new testament, nonetheless teaching others, and thus urging those who are in power to behave more modestly, he also wanted to temper himself here.
Acts 23:6 — Commentary on Acts
Brothers, I am a Pharisee, etc. Just as the unity of the good is always useful, so the unity of the wicked is always harmful to the good. Therefore, now the Apostle strives to dissociate his persecutors so that they, united, would surround him, but divided, would release him. Thus the Red Sea, which as solid had confined the children of Israel, when divided, freed them from Egypt. But that he attests to being a son of Pharisees, or, according to the Greek, a son of a Pharisee, is what above he glories in, having learned the law and the prophets at the feet of Gamaliel, who is read to be a Pharisee.
Acts 23:12 — Retractions on Acts
And they vowed themselves saying they would neither eat nor drink until they had killed Paul. Vowed signifies cursed. Indeed for this word in Greek it is written ἀνεθεμάτισαν: but in the following, where they said: We have vowed with a vow that we will taste nothing, in Greek it is written, ἀναθέματι ἁνεθεματίσαμεν. The severity of this word knows those who are anathematized by the priestly anathema from the society of Christ and the Church.
Acts 23:12 — Commentary on Acts
And they bound themselves by an oath, saying that they would neither eat nor drink until they had killed Paul. While the Lord says: Blessed are those who hunger and thirst for righteousness (Matt. 5), these contrariwise hunger for iniquity, and thirst so greatly for blood that they even renounce food for their body until satisfied by his death. But there is no wisdom nor prudence nor counsel against the Lord. For even though Paul had offered sacrifices above, shaved his head, performed ritual foot washing, made himself a Jew to the Jews, he did not escape the bonds predicted. And here, although they devise plans, bind themselves with vows, set traps, nevertheless the Apostle is preserved, so that he may bear witness to Christ in Rome as it was told him.
Acts 24:5 — Commentary on Acts
And the author of the sedition of the sect of the Nazarenes. At that time Christians were called Nazarenes as a reproach; later indeed among the Jews a heresy arose called that of the Nazarenes, who believe in Christ, the Son of God, born of the virgin Mary, and say he who suffered under Pontius Pilate and rose again, in whom we also believe. But since they wish to be both Jews and Christians, they are neither Jews nor Christians.
Acts 24:6-8 — Commentary on Acts
Whom we also apprehended. From whom you will be able, by judging all these things, to know. In this place, some of our Codices have several verses which read in Greek as follows: Whom we also apprehended, and according to our law wished to judge. But Lysias the tribune, coming with many, took him by force from our hands, ordering his accusers to come before you, hence you may be able yourself, by judging all these things, to know, etc.
Acts 24:14 — Commentary on Acts
But I confess this to you, that according to the sect which they call a heresy, so I serve my Father God. It is better read in Greek: That according to the way which they call a heresy, so I serve the Father God. For what consistency is there for him who spoke Greek, to say: According to the sect which they call a heresy, since the same in Latin, sect, means heresy in Greek? But he said: So I serve the Father God, according namely to that way which the unbelievers call a heresy, that is, a sect, as if it has more persistence in its following than in the diligence of rightly discerning.
Acts 24:17 — Retractions on Acts
However, after many years, I came to my nation to give alms and make offerings and vows. Alms pertain to those things which he had brought for the use of the saints, of which he makes frequent mention in his Epistles; offerings and vows, however, to those things which, at the urging of James and the elders, he offered to God in the temple. Although in Greek, vows are not added. Even though Luke in the order of the history did not say that Paul came to Jerusalem from Greece with the alms for the poor of Christ, from the words, however, which he reports Paul said, he shows that he had done this.
Acts 24:19 — Commentary on Acts
But some Jews from Asia. Join this to the preceding, that is, these are the ones who found me in the temple.
Acts 24:27 — Commentary on Acts
After two years were completed, Felix receives his successor Porcius Festus. He refers to the two years of Paul's stay in Caesarea, not Felix's procuratorship. For it is said above that he was a judge for that nation for many years. Especially since the histories recount that in the second year of Nero, the Apostle was sent to Rome, and that Claudius Caesar, at the time when he made Agrippa, the son of Herod, whom the angel struck down in Caesarea, king of the Jews, he also sent Felix as procurator of the whole province of Samaria and Galilee, and the region called across the Jordan.
Acts 25:4 — Retractions on Acts
But Festus replied that Paul was being kept in Caesarea, and that he himself was about to depart soon. "Soon," he says, naturally means "quickly," although sometimes it is said to be "sooner" when something is done more slowly and with mature counsel. For in Greek it is written ἐν τάχει, that is, "in haste."
Acts 25:11 — Commentary on Acts
No one can grant me to them. I appeal to Caesar. The reason he appeals to Caesar and hastens to go to Rome is so that he may persist longer in preaching, and when many believe from this, and with everyone he will be crowned as he goes to Christ.
Acts 25:13 — Commentary on Acts
King Agrippa and Bernice came down to Caesarea. This Agrippa who came to Caesarea with his sister is (as I said) the son of Herod Agrippa, whom we read above was killed by the angel, who held the kingdom of Judea until the destruction of Jerusalem, always friendly to the Romans, and safest from all that Jewish sedition.
Acts 25:23 — Retractions on Acts
When Agrippa and Bernice had come with great pomp, etc. For "pomp," in Greek it is written φαντασία, by which term is designated a great display and royal pomp, with which he, being surrounded on all sides, was encircled.
Acts 26:2 — Commentary on Acts
Of all the things I am accused of by the Jews, King Agrippa, I consider myself fortunate before you, since you are to defend me today. Another Edition translated this verse thusly: I consider myself fortunate, starting today to render a defense before you. Which in a certain place, Saint Jerome placed with his exposition thus: "Of all the things I am accused of by the Jews, O King Agrippa, I consider myself fortunate, since before you I am to be defended today, who especially know all the customs and questions among the Jews. For he had read that in Isaiah: Blessed is he who speaks into the ears of a listener, and knew that the words of an oration profit as much as the judge's prudence has understood."
Acts 26:5 — Retractions on Acts
For according to the most accurate sect of our religion, I lived as a Pharisee. For "sect," in Greek it has "heresy." Whence it is proved that at that time even a good sect was called by this term among the Greeks, which now among us is accustomed to have only a bad sense.
Acts 26:10 — Commentary on Acts
And when they were to be killed, I delivered the sentence. Another Edition says, And I delivered the sentence on how they were to be killed, that is, I myself gave the sentence on their deaths.
Acts 26:24 — Commentary on Acts
Festus said in a loud voice: You are insane, Paul. He deemed it insanity that a man in chains, instead of just defending himself from external accusations, made a speech about the conscience by which he gloried inside and reviewed all the miracles of the revelation by which he was transformed from a persecutor into an apostle, and discussed the dispensation of our Redeemer and argued vehemently about the resurrection of the dead. Indeed, just as there is the foolish madness of the prodigal son feeding pigs after abandoning his father, so there is spiritual madness, that is, true madness, about which the Apostle says: "For whether we are out of our mind, it is for God; or whether we be sober, it is for you." And in comparison to this, the Psalmist sings: "Blessed is the man who has the name of the Lord as his hope, and has not looked to vanities and false insanities" (Psalm 39).
Acts 26:27 — Commentary on Acts
Do you believe the prophets, King Agrippa? I know that you believe. This he speaks not in flattery, as some think, but truly. For Agrippa, as one versed in the rites and laws of the Jews, believed that the prophets spoke truth, but as a faithless man, he did not know to whom that truth referred, that is, the Lord Christ. Although it is recorded that in a certain council with the Jews, he said: But you rely on the help of religion, since the disciples of Jesus have already filled the Roman world, or do we think that this religion grows without God's will?
Acts 27:1 — Retractions on Acts
When it was decided that he should sail to Italy, Paul, along with the rest of the prisoners, was handed over to a centurion. More accurately read in Greek: "When it was decided that we should sail to Italy, they handed over Paul and some other prisoners to a centurion."
Acts 27:5 — Retractions on Acts
And sailing through the sea of Cilicia and Pamphylia, we came to Lystrus, which is of Lycia. For Lystrus, in Greek, it is written Smyrna, for which Jerome in the book of Hebrew names puts Myra: which I think is found thus in some Codices, because in Greek μύῤῥα is called Smyrna. Furthermore, in the psalm where we sing: Myrrh, and aloes, and cassia (Psalm XLIV), in Greek it is written thus: Smyrna, and stacte, and cassia.
Acts 27:7 — Commentary on Acts
And after we had sailed slowly for many days, and with difficulty had come against Chios. It is better read as against Cnidus, which is an island opposite Asia.
Acts 27:8 — Retractions on Acts
We came to a certain place, which is called Fair Havens. THESE Fair Havens, not THIS Fair Havens.
Acts 27:11 — Commentary on Acts
But the centurion trusted the helmsman and the shipmaster. Shipmasters in Greek, in Latin are called navicularius.
Acts 27:11 — Retractions on Acts
And he trusted the pilot more. The pilot in Greek is called the master of the ship.
Acts 27:12 — Retractions on Acts
If by any means they might reach Phoenix to spend the winter, a port of Crete looking toward the southwest and northwest. The southwest wind, which in Greek is called λίψ, blows between the south and west, inclining; Corus, however, toward the north and west, but more deflected toward the west. It is clear, therefore, that the region of Phoenix had Crete to the west, and so its port of Crete looked in some places to the southwest; and in some places to the northwest, for that reason, whether the southwest wind or the northwest wind blew, they could sail from Crete to Phoenix. But even if the south wind itself, that is, the meridian wind, blew, they could nonetheless navigate to Phoenix with a wavering direction of rudders and with the trimming of sails, if divine judgments did not hinder them. Wherefore it is subsequently added:
Acts 27:14 — Commentary on Acts
A Typhonic wind sent itself against them. Another Latin translation says: A tempestuous wind. For Typhus in Greek is called inflation in Latin.
Acts 27:15 — Commentary on Acts
And when the ship was caught, and could not face the wind, etc. Another Translation more clearly states: And when the ship was caught, they could not face the wind, and yielded the ship to the wind, and began to gather the sails. Then we ran under an island which is called Clauda, which they could not reach, but lifeboats were sent to help the ship, girding it. They also lowered anchors, fearing they might run aground in the Syrtes. This shows that ropes from the middle of the side of the ship were lowered on both sides around its front parts, attached to anchors that were towed. Similarly, in our, that is, the British sea, they are accustomed to place millstones under the ship's stern to slow it down. They did this to retard the ship's progress, so that it might not rush into the Syrtes, terrifying even to hear about, which draw everything to them. Hence Sallustius says they were named from the dragging.
Acts 27:16-17 — Retractions on Acts
And the south wind blowing softly, they thought they had obtained their purpose, etc., we could scarcely retain the boat. We wrote in the first book, following Isidore, that the boat was a light vessel, woven from wicker and covered with rawhide; but subsequently, upon perusing the writings of others, we found that boats are also called small vessels hollowed out of a single tree, which the Greeks call monoxylas.
Acts 27:16-17 — Commentary on Acts
We could scarcely obtain the lifeboat. After it was taken, they used auxiliary ropes. The lifeboat or Catascopos is a light boat, made of wicker and covered with rawhide. It is called in Greek from the act of viewing, because sailors or pirates on such a vessel used to observe lands and shores. Thus, when they had launched this lifeboat into the sea to help the larger ship, they could scarcely hold onto it, lest it slip, due to the seething wave.
Acts 27:17 — Commentary on Acts
They were being carried under control with a newly lowered sail. Another translation places it thus: "Fearing that they might fall into the Syrtic, they loosened the ropes and thus were being carried."
Acts 27:23 — Commentary on Acts
For an angel of God stood by me this night. He was not boasting of himself by saying this but was provoking them to faith. For the sea was allowed to be stormy so that by what was heard and by what was not heard, the spiritual grace in Paul might be revealed.
Acts 27:31 — Commentary on Acts
"Unless these men stay in the ship, you cannot be saved," etc. Because in the danger of shipwreck, the knowledge of sailors who were experienced in the sea was more beneficial than the weapons of soldiers, they were therefore more likely to control the boat than to let the sailors be cast away.
Acts 27:33 — Commentary on Acts
And as the day was about to dawn, Paul urged everyone to take some food. In this passage, the most beautiful sense of allegory is laid open, as Paul urged those he promised would be saved from the wreck to take food. And because they were being guided by four anchors amid the force of the waves in the middle of the night, at daybreak, they made for the shore; for no one escapes the tempests of this age unless he is fed with the bread of life. And he who in the night of present tribulations leans with all his might on wisdom, fortitude, temperance, and justice, soon achieves, with the Lord's assistance shining forth, the haven of safety he sought, so long as he seeks only the flame of love to warm his heart.
Acts 27:40 — Commentary on Acts
And hoisting the foresail, according to the direction of the breeze, they made for the shore. The foresail is a small sail contrived more for steering the ship than for speed.
Acts 27:41 — Commentary on Acts
And when we had fallen into a place where two seas met, they ran the ship aground. The place is called "bithalassum," bicursal, because the Greeks call the sea "thalassa." It signifies a stretch of land projecting into the sea and surrounded on both sides by the same sea dividing itself.
Acts 28:2 — Retractions on Acts
For lighting a fire, they revived us all. In Greek it is written: They received us all. Which we also think was first so translated into Latin, but changed through the negligence of scribes.
Acts 28:3 — Commentary on Acts
When Paul had gathered a great bundle of sticks and laid them on the fire. The Apostle, having come out of the sea, kindled a fire because of the cold, as he warmed the hearts of those he had rescued from the tempests by his teaching with the ardor of love. The sticks are called any exhortations, which, capable of kindling charity, are as if cut from the integrity of the Scriptures, like branches cut with leaves.
Acts 28:5 — Commentary on Acts
And indeed he shook off the beast into the fire and suffered no harm. By the same fire that warms his own, he burns the beast, because by the same virtues both the saints make progress, and the wicked with their own author perish in envy, as the prophet says: Zeal has seized an unlearned people, and now fire devours the adversaries.
Acts 28:8 — Commentary on Acts
It happened, however, that the father of Publius, afflicted with fever and dysentery, was lying down, etc. Why does he save an infirm unbeliever with prayer, who heals the faithful Timothy and Trophimus, one by medical art and leaves the other entirely, unless because the former was to be healed outwardly by a miracle, who was not alive inwardly, which those who were healthily alive inwardly did not need?
Acts 28:8 — Retractions on Acts
It happened that the father of Publius, having been struck by fever and dysentery, was lying ill. Dysentery is an affliction of the intestines, caused with ulceration, because it expels bloody discharge, or bile, or some other alteration of humour; but it is considered harmful by the ancients if it produces black discharge from the beginning. For Hippocrates in his Aphorisms stated this: "Dysentery beginning from black bile is deadly." Following this, patients experience continual distress in the lower abdomen, sometimes green, sometimes mucilaginous: they also emit scrapings with drops of blood, with a biting pain in the intestines and navel, they suffer from sleeplessness, nausea, frequently also slight fever, which is narrated that the father of Publius suffers here; sometimes even the exclusion of excrement occurs, especially in infants: it occasionally results from chilling or from the corruption of sharper humours. Gregory also recalls this disease in the fifth book of his Histories, saying thus: "In the times of Emperor Tiberius, the dysenteric disease nearly seized all of Gaul. For in those who were suffering, there was a severe fever with vomiting and excessive pain in the kidneys, heaviness of the head, or neck; moreover, what was expelled from the mouth was either saffron-colored or certainly green. However, many asserted that it was hidden poison; but herbs that cure poisons, taken as a drink, provided relief for many."
Acts 28:11 — Commentary on Acts
We sailed in an Alexandrian ship, which had wintered on the island and had the insignia of Castor and Pollux. I believe that at first the insignia of Castor was placed, but due to the mistake of the scribes, letters were added, just as "frustra panis" is written instead of "frusta," and "appropriat" instead of "appropiat," which we find often written in the oldest manuscripts. For in Greek instead of the insignia of Castor, it is written παρασήμῳ διοσκούροις, but Διόσκουροι, the twin Castors, that is, Castor and Pollux, are called in Greek. The city of the Colchians is a witness, which, made by the charioteers Amphitus and Cercyon, is called Dioscuria from their name. For this reason, the pagans invoke them as gods at sea, because in the omens of sailors, if solitary stars appear on the ship or on the masts, they are dangerous; but if twin stars, they are harbingers of a prosperous voyage. At their arrival, they say the dreadful star called Helen is driven away. In another translation, we saw written for παρασήμῳ διοσκούροις, "bearing the emblem of Jupiter's sons." For the fables say that Jupiter, transformed into a swan, ravished Leda, the wife of Theseus, and Helen was born from that. Hence it is said: That melodious bird sought Leda's embrace, and similarly, he transformed into a star and fathered Castor and Pollux as twins.
Acts 28:25-26 — Commentary on Acts
Because the Holy Spirit well spoke through Isaiah the prophet to your fathers, saying: "Go to this people and say: You will hear indeed, etc." This prophecy, which the Apostle affirms was pronounced by the Holy Spirit, the book of the prophet itself recalls as having been spoken by the Lord. From this, it is clearly shown that the will and nature of the Lord and the Holy Spirit are one, and the name of the Lord is also understood in the appellation of the Spirit. And indeed, Paul, having no other Holy Spirit when he wrote these things about him, who was in the prophets before the coming of the Lord, was referring to the same Spirit of whom he himself was also a partaker, and all those who were brought in the faith of perfect virtue. Hence, he mentions the Spirit with the article, confirming it to be singular and one, and as he says, not simply "Holy Spirit," but with the added article "the Holy Spirit," and he recalls Isaiah prophesying with the word "the Holy Spirit." Peter too, in that speech by which he persuaded the present, said: "It was necessary for the Scripture to be fulfilled which the Holy Spirit spoke (that is, 'the Holy Spirit') through the mouth of David concerning Judas" (Acts I). He too shows that the same Spirit worked in the prophets and in the apostles. These excerpts from the books of the blessed Didymus should hold this place in our writings.
Acts 28:27 — Commentary on Acts
For the heart of this people has grown dull, and their ears barely heard. So that we do not think the dullness of the heart and heaviness of the ears are of nature, not of will, he adds the blame of choice and says:
Acts 28:30-31 — Commentary on Acts
However, he remained for two whole years in his own hired house, that is, in the lodgings he had rented for himself, preaching Christ to all, not only to the Jews but also to the Gentiles, who he said were to be saved, those who were rejected.
Acts 28:30-31 — Retractions on Acts
He remained in his lodging for a full two years and welcomed all who came to him, preaching the kingdom of God. Jerome makes mention of this place in a letter to Lucinius: "Paul enters Rome in chains, to free those chained by errors of superstition; he remains in his rented lodging for two years, to render to us the eternal gift of both instruments." By this exposition, he taught that all other things that are written in this volume, either about Paul the apostle himself or about others, do not only present the fruits of ecclesiastical doctrine on the surface of the letter: but truly also if anyone has perfectly understood, they possess the essence of spiritual sense, pregnant with virtue.
Acts 28:31 — Commentary on Acts
And teaching about the Lord Jesus Christ with boldness without hindrance. He was not only not prohibited from preaching in Rome, but also, with Nero's empire not yet firmly established, and with crimes not yet erupting as much as the histories tell about him, he was sent to preach the Gospel of Christ also in the regions of the West, as he himself says to the Romans: Now therefore I am going to Jerusalem to minister to the saints. And shortly after: Therefore, when I have completed this, I will pass through you into Spain. Later, that is, in the last year of Nero, he was detained by him, and was crowned with martyrdom. He explains both these things in the second Epistle to Timothy, which he dictates while being in chains: At my first defense, no one came to my support, but all deserted me. But the Lord stood by me and gave me strength, so that through me the message might be fully proclaimed and all the Gentiles might hear it, and I was rescued from the lion's mouth (II Timothy 4). Very clearly indicating that Nero is the lion because of his cruelty. And in the following: And he saved me, and will save me for his heavenly kingdom (Ibid.), which evidently indicated that he felt his impending martyrdom. Hence, in the same Epistle, he had prefaced by saying: For I am already being poured out like a drink offering, and the time for my departure is near. I have fought the good fight, I have finished the race, I have kept the faith (Ibid.).
Daniel 9:2 — BOOK ON THE MEANING OF TIME 66
Darius, the son of Astyages, who destroyed the Babylonian Empire with the help of his kinsmen Cyrus, was sixty-two years old when he attacked Babylon. He is called by another name by the Greeks. He took the prophet Daniel and led him into the middle of his court and feted him with every honor. Daniel himself made mention of this Darius: "In the first year of Darius.…" In his chronology, Eusebius counts thirty years from the destruction of Jerusalem to the beginning of the reign of Cyrus, king of the Persians. Julius Africanus, however, counts seventy years. Moreover, Jerome has this to say in his exposition of the prophet Daniel: "The Hebrews pass on a story of this sort up until the seventieth year, when Jeremiah had said that the captivity of the Jews would come to an end. Zechariah also speaks about this at the beginning of his book."
Daniel 9:27 — THE RECKONING OF TIME 9
Christ was killed not immediately after the sixty-two weeks but at the end of the seventieth week. As far as we can figure out, [Daniel] separates this last week from the others, for he was going to say more about this week. Christ was crucified in that week.… The events that follow—the fact that a people and their general would destroy the city and the sanctuary and that its end would be devastation and after the end of the war desolation would be decreed for it—these events do not pertain to the seventy weeks. It had foretold that those weeks extend up to the leadership of the Christ, but still the Scriptures, after foretelling his coming and passion, wanted to show what would take place thereafter to the people who refused to welcome him. He says that Titus would come with the Roman people, who in the fortieth year after the passion of our Lord destroyed the city and the temple so that not even one rock remained on top of another. But having given a taste of these things in anticipation, he soon returns to expounding the week that he had glossed over. "He will confirm a covenant with many during one week," that is, in that last week in which John the Baptist, our Lord and the apostles converted many to the faith. "And in the middle of the week offering and sacrifice will come to an end." The middle of this week was the fifteenth year of Tiberias Caesar, when at the baptism of Christ the purification brought by the sacrifices began to grow obsolete, as far as the faithful were concerned. Again that which follows, "In the temple there will be an abomination of desolation, and the desolation will remain until the consummation and the end," has a view to the era that follows. The history of past generations and the events of our own times confirm the truthfulness of this prophecy.
Daniel 12:4 — On the Tabernacle 1:5.19
The same knowledge from which Scripture itself was originally composed is always increased and never ceases to be multiplied.… Moses acquired more knowledge than the patriarchs.… Likewise the Lord himself declares the apostles to have known greater things than the prophets.… "Many prophets … desired to see the things you see and did not see them.…" But he also promises them still greater grace of knowledge after his resurrection and ascension.
Ecclesiastes 2:10 — Commentary on the Catholic Epistles, James 5:5
They nourish their hearts in self-indulgence who, according to the word of Ecclesiastes, do not prevent their heart from enjoying every wish and from delighting itself in the things which they have prepared. And they count it their due if they themselves make use of their own labors, having no care for the support and solace of the poor.
Ecclesiastes 3:7 — Commentary on the Catholic Epistles, James 1:19
Let anyone who loves wisdom, therefore, first beg this from God, then let the humble hearer seek out a teacher of truth, and all the while let him not only most carefully restrain his tongue from idle conversations but also hold back from preaching the very truth which he has recently learned. Hence Solomon, writing about differences of times, says, "There is a time for keeping silence and a time for speaking." Hence the Pythagoreans, who were endowed with the capacity to teach natural knowledge, order their listeners to keep silence for five years and thus at last they allow them to preach. The truth is more safely heard than preached, for when it is heard humility is safeguarded, but when it is preached it is difficult for the preacher to escape some minimal boasting.
Ecclesiastes 3:16 — Commentary on the Catholic Epistles, 2 Peter 3:13
"The shape of this world passes away," not its substance; just as with our bodies too, the shape will be changed. The substance does not perish when "what is sowed as a physical body rises as a spiritual body." But we read nothing of this sort about the fire and the water. Rather we have in the book of Revelation, "And the sea is now no longer," and in the prophets, "And the light of the lamp shall shine for you no more." "We wait for his promises," he says, "in which righteousness dwells." Righteousness dwells in the future age, because then the crown of righteousness will be given to each of the faithful in accord with the measure of their struggle. This is a thing that cannot at all happen in this life, according to the saying of Solomon, "I have seen beneath the sun wickedness in place of judgment and iniquity in place of righteousness and I said in my heart, 'God will judge the righteous and the wicked, and there will be a time for everything.' " And again he says, "I saw the deceit that goes on beneath the sun and the tears of the innocent and that there was no comforter, nor were those deprived of the help of all able to resist their power, and I praised the dead rather than the living."
Ecclesiastes 4:1 — Commentary on the Catholic Epistles, 2 Peter 3:13
He praised the innocent dead rather than the living because the latter were still engaged in the struggle but the former had been given their reward of everlasting happiness. He complained that he had seen deceit beneath the sun because he knew that above the sun there is a just judge "who dwells on high and looks down upon humble things." Above the sun there are dwelling places in which the righteous receive due rewards for their righteousness.
Ecclesiastes 7:20 — Homilies on the Gospels 2:14
The Lord himself gives us sure confidence of obtaining what we properly ask when he adds, "Therefore if you, although you are evil, know how to give good gifts to your children, how much more will your Father from heaven give his good Spirit to those who ask him?" His disciples were good, as far as human judgment can see. He calls them "evil" because there is surely no one in this life who is capable of being free from moral faults, as Solomon states when he says, "There is not a just person on earth, who does good and does not sin."
Ecclesiastes 7:20 — Commentary on the Catholic Epistles, 2 Peter 1:10
There are less serious sins about which it has been written that "there is not a righteous person on earth who does what is good and does not sin," and, "No living person will be made righteous in your sight."
Ecclesiastes 7:29 — Commentary on the Catholic Epistles, 1 John 2:16
Our struggle against the vices has not been naturally implanted in us by God our Father and Creator but is proved to have befallen us from our love of this world, which we preferred to our Creator. For God made human beings upright, and they have involved themselves in endless questions, as Solomon bears witness. Hence James also says, "Let no one, when he is tempted, say that he is tempted by God. For God is not the instigator of evil, for he himself tempts no one. Each one, in fact, is tempted, drawn on and lured by his own concupiscence."
Ecclesiastes 9:8 — On the Tabernacle 1
Tropology (that is, a moral manner of speech) has regard to the establishment and correction of manners, pronounced in words that are either plain or figurative; in plain words, as when John admonishes, saying, "My little children, let us love not in word or speech but in deed and in truth," or in figurative words, as when Solomon said: "Let your garments be always white and let not oil be lacking on your head," which is to say openly, "At all times let your works be pure and let not charity be lacking from your heart."
Ecclesiastes 12:1 — Commentary on the Catholic Epistles, James 3:6
"The wheel of our life": The ceaseless advance of our earthly life by which we are continuously moved from the day of our birth right up to death as if by the always turning wheel of a carriage. [Thus] Solomon, when he said well, "Remember your Creator in the days of your youth before the time of affliction comes," a little further on added, "And the wheel above the cistern is broken, and the dust returns to the earth it came from."
Ecclesiastes 12:13 — Commentary on Acts 10:12
Of those who are proud and at the same time treacherous it is said, "The foxes have dens and the birds of the air have nests." And of all people in general it is said, "And man, when he was held in esteem" (that is, made in the image of God), "did not understand; he was like foolish cattle." Solomon, however, shows humanity as it truly is, that is, uncorrupted, when he says, "Fear God and keep his commandments, for this is all there is to man."
Ecclesiastes 12:13 — Commentary on the Catholic Epistles, 1 Peter 2:8
They have been appointed to this, that is, to this made human beings by nature, that they may believe God and obey his will, as Solomon attests when he says, "Fear God and obey his commandments, for this is [the duty of] every human being." That is, every human being has been naturally made for this purpose, that he may fear God and obey his commandments.
Exodus 12:3 — Homilies on the Gospels 2.3
It was commanded that the paschal lamb, by whose immolation the people of Israel were freed from slavery in Egypt, should be selected five days before the [feast of] Passover, that is, on the tenth [day of the lunar] month, and immolated on the fourteenth [day of the lunar] month at sundown. This signified the one who was going to redeem us by his blood, since five days before the [feast of] Passover (that is, today), accompanied by the great joy and praise of people going ahead and following, he came into God's temple, and he was there teaching daily. At last, after five days, having observed up to that point the sacraments of the old Passover, he brought them to perfect fulfillment, and he handed over the new sacraments to his disciples to be observed henceforth.[Then], having gone out to the Mt. of Olives, he was seized by the Jews and crucified [the next] morning. He redeemed us from the sway of the devil on that very day when the ancient people of the Hebrews cast aside the yoke of slavery under the Egyptians by the immolation of the lamb.
Exodus 12:11 — Homilies on the Gospels 2.5
Passover means "passing over." It derives its ancient name from the Lord's passing over on this [day] through Egypt, striking the firstborn of the Egyptians and freeing the children of Israel, and from the children of Israel's passing over on that night from their slavery in Egypt in order that they might come to the land which had once been promised to their heirs as a land of peace. Mystically it signifies that on this [day] our Lord would pass over from this world to his Father. Following his example, the faithful, having cast off temporal desires and having cast off their slavery to vices by their continual practice of the virtues, should pass over to their promised heavenly fatherland.
Exodus 13:21 — Commentary on the Catholic Epistles, 1 Peter 2:9
The freeing of the children of Israel and their being brought out into the fatherland once promised them is also linked with the mystery of our redemption. By means of it we make our way to the light of the dwelling place on high with the grace of Christ lighting our way and guiding us. That cloud and column of fire that both protected them throughout the whole of their journey from the darkness of the nights and led them by a sure path to the promised homes of the fatherland also prefigured the light of this grace.
Exodus 15:27 — On the Tabernacle 2.4
When the people of God went out from Egypt, their sixth resting place, in which "there were twelve fountains of water and seventy palm trees," was called Elim (that is, "of rams"), so that both by its name and by its appearance it might contain the figure of the apostles and the apostolic men.
Exodus 19:6 — Commentary on the Catholic Epistles, 1 Peter 2:9
The apostle Peter now rightly gives to the Gentiles this attestation of praise which formerly was given by Moses to the ancient people of God, because they believed in Christ, who like a cornerstone brought the Gentiles into that salvation which Israel had had for itself. He calls them "a chosen race" on account of their faith, that he may distinguish them from those who by rejecting the living stone have themselves become rejected. They are "a royal priesthood," however, because they have been joined to his body who is their real king and true priest, who as king grants to his own a kingdom and as their high priest cleanses them of their sins by the sacrificial victim of his own blood. He names them "a royal priesthood" that they may remember both to hope for an eternal kingdom and always to offer to God the sacrifices of a stainless way of life.
Exodus 19:18 — Commentary on Acts 2
When about to give the law, the Lord descended in fire and smoke. Through the brilliance of his manifestation he enlightened the humble, and through the murky smoke of error he dimmed the eyes of the proud.
Exodus 19:20 — Homilies on the Gospels 11.17
Moses alone ascended to its very top, where the divine majesty shone forth in fire and a dark cloud. Only the more perfect know how to grasp and observe the deeper and most secret mysteries of the law; the carnal-minded people, content with the external aspects of the letter, and gathered apart, as it were, and below, stood to hear the words from heaven.
Exodus 20:8 — Homilies on the Gospels 2.17
Under the law the people were ordered to work for six days and to rest on the seventh, [and] to plow and reap for six years and desist during the seventh, because the Lord completed the creation of the world in six days and desisted from his work on the seventh. Mystically speaking, we are counseled by all this that those who in this age (which is comprised of six periods), devote themselves to good works for the Lord's sake, are in future led by the Lord to a sabbath, that is, to eternal rest.
Exodus 24:12 — Homilies on the Gospels 2.10
Mystically the rolling away of the stone implies the disclosure of the sacraments, which were formerly hidden and closed up by the letter of the law. The law was written on stone. Indeed in the case of each of us, when we acknowledge our faith in the Lord's passion and resurrection, his tomb, which had been closed, is opened up.
Exodus 25:23 — Homilies on the Gospels 25
A dividing wall of cedar planks, twenty cubits high, was built in the temple to separate the inner sanctuary, that is, the Holy of Holies, from the forepart of the temple. The innersanctuary was twenty cubits deep, twenty cubits wide and twenty cubits high. The [part of the temple] in front of the inner sanctuary was forty cubits long, and in it were tables and the golden candelabrum, as well as the golden altar near the door of the inner sanctuary. This was done so that when incense was offered upon it, the cloud of smoke might rise up and cover the inner sanctuary, where the ark of the covenant was, "and above it the cherubim of glory overshadowing the mercy seat."
Exodus 26:31 — Homilies on the Gospels 2.1
The temple was divided by a veil [hung across] the wall in the center [of the building], and the outer [section of this part of the] building was called the sanctuary; the inner [section], where the ark of the covenant was placed, was called the Holy of Holies. The church is in part on pilgrimage on earth, [away from] the Lord, and in part it reigns with the Lord in heaven. The wall [across the] center is understood [as indicating] heaven, and the ark of the covenant [as indicating] the Lord, who alone is conscious of the Father's hidden mysteries and has passed into the inner reaches of heaven.
Exodus 27:1 — Homilies on the Gospels 2.19
There were two altars in the temple, which expressed the two covenants in the church. The first, the altar of burnt offerings, which was plated with bronze and was situated in front of the doors of the temple, was for the offering up of victims and sacrifices. It signified the fleshly minded worshipers of the Old Covenant. And then there was the altar of incense, which was covered with gold and set near the entrance of the Holy of Holies and was to burn fragrant gums on. This prefigured the interior and more perfect grace of the New Covenant and its worshipers.
Exodus 29:1 — On the Tabernacle 3.10
What follows next explains … the proper manner of consecration which is to be used in dedicating [Aaron and his sons] as well as the tabernacle with all its furnishings. [That manner] is to offer the Lord a calf and two rams and wheat bread that is not only unleavened but also sprinkled with oil or even covered with an application of the oil of unction. Figuratively all of these things doubtless indicate either devotion to good works and purity of faith or the grace of divine illumination, which is the only proper means of consecrating priests. For who does not know that the sacrifice of those animals and [the sprinkling of] their blood designate the death of our Lord and the sprinkling of his blood, through which we are set free from sins and strengthened for good works?
Exodus 30:6 — Homilies on the Gospels 2.25
The ark of the covenant, which was inside the veil, … very suitably symbolizes the nature of [Christ's] humanity. The urn [containing] manna symbolizes the fullness of his divinity. The staff of Aaron symbolizes the indestructible power of his priesthood, [and] the tablets of the covenant symbolize that it is he who gave the law and will also give his blessing to those who fulfill the law.
Exodus 30:18 — On the Tabernacle 3.14, AT EXODUS 3:18-20
In the first instance, we can understand this basin (or flanged bowl, as it is called further on) to be the water of baptism, in which all those who enter the doors of the church must bathe in order to be cleansed. It was put between the tabernacle of the testimony and the altar of the holocaust, and the priests were commanded to wash themselves in it twice a day (that is, morning and evening) when they were going to the altar of incense to offer to the Lord. We, however, are not supposed to be washed in the water of baptism more than once; consequently the basin commends to us that washing of compunction and of tears which is required of us at all times, and especially when we draw near to minister at the heavenly mysteries.
Exodus 30:34 — On the Tabernacle 3.12, AT EXODUS 30:9
"You shall not offer upon it incense of another composition." Later in this book the spices from which this incense was to be composed are specified by name: stacte, and onycha, galbanum of pleasing fragrance, and the purest frankincense. It is obvious that all of these signify the eternal goods which we ought to seek from the Lord before anything else. Consequently upon the altar of gold they were not supposed to offer incense of any composition other than that which the Lord had decreed, because when we pray we ought to seek from the Lord nothing other than that which he himself has commanded and has promised to give us. And we ought to believe nothing concerning him other than that which he himself has taught.
Exodus 31:15 — Homilies on the Gospels 1.23
Indeed by the fleshly sabbath, which was kept according to the letter, the people were ordered to keep free from all servile work on the seventh day. [The meaning of] the spiritual sabbath, in the light of the sevenfold spiritual grace which we have received, is that we should remain on holiday from the unrest of vices not only on one day but every day. For if, according to the Lord's voice, "Everyone who commits sin is a servant of sin," it is clear that sins are properly understood as servile works, and we are ordered to walk free of them, as it were on the seventh day, in the partaking of spiritual grace. [We are ordered] not only to keep from wrong deeds but also to devote ourselves to good deeds.
Exodus 36:13 — On the Tabernacle 2.2, AT EXODUS 26:6
Since the number fifty designates true rest in the Holy Spirit, and a ring seems to have neither beginning nor end, and gold is the most precious of metals, excelling all others in its brightness, what is expressed in the fifty golden rings except the perpetual brightness and bright perpetuity of the highest repose? And the rings grip the loops of the curtains in such a way that one tabernacle might be made out of them all when the glory of the heavenly kingdom graciously pours itself into the pure minds of the faithful, so that with the glue of such healing inspiration the church is made perfect out of the two peoples, or perhaps we should say out of all Christ's elect.
Exodus 36:27 — On the Tabernacle 2.6
And since the reprobate perish in eternity while the righteous are reigning with the Lord, rightly is it said further on that this side of the tabernacle looks to the sea. Now this signifies the Red Sea, in which Pharaoh with his host was drowned and from which Israel, having been saved by the Lord, went up to Mt. Sinai where they made the tabernacle. Therefore the western side of the tabernacle looks back to the sea when after the perfection of good works the holy church is crowned in Christ and gazes freely upon the failings or the punishments of the impious, which [Christ] has decreed by his own command.
Exodus 36:33 — On the Tabernacle 2.10
Here, therefore, we must assume that a bar was stretched across the ten cubits of the width of the tabernacle, from the top of the boards in front to the top on the other side. [It was] firmly positioned with a head on the boards on each side in such a way that by means of it that side of the tabernacle which rested not on boards but on pillars might also remain immovable, no less firmly fixed than the other [side], even when the wind was blowing against it.If you should also wish to understand the sacrament of this bar, in a figurative manner it unambiguously signifies our Redeemer himself, who passed through from corner to corner, as it were. He reached out from the Jewish people, which he had previously chosen for himself, to make atonement also for the sake of the salvation of the multitude of the Gentiles. Hence, just as in the prophets he can for good reason be called the "cornerstone," so also in the law can he be called the "corner bar." He is "cornerstone," evidently, in relation to the temple which is constructed for God out of living stones. He is "corner bar" in relation to the tabernacle which is built for him out of imperishable wood, that is, out of the souls of the elect, which are free from the stain of corruption.
Exodus 39:4 — On the Tabernacle 3.4, AT EXODUS 28:7
From this it appears to have been the case that the borders of two pieces were joined together from top to bottom on both sides into a doubled garment. In [this] way … half of the garment would be visible to the eyes of those looking at it from the outside while the other half would be concealed on the inside, but the joined borders of the two would come all the way down to the lowest point below. What else are we to understand by means of this type, except that while we are displaying good works on the outside before our neighbors, we must keep them unblemished on the inside before the Lord?
Ezekiel 1:10 — On the Tabernacle 1:4
In the figure of the four living creatures the two designated by the man and the calf display the tokens of his passion and death, but the two prefigured by the lion and the eagle reveal the signs of the victory in which he destroyed death. For the man represents the Lord as he was made mortal through the incarnation; the calf stands for him as he was offered for us on the altar of the cross; the lion portrays him when he bravely conquered death; the eagle when he ascended into heaven.
Ezekiel 10:5 — On the Tabernacle 1:5.25:18-21
The prophet Ezekiel clearly declares that "cherubim" is the name of the angelic powers that he describes as having appeared to him with wings, according to the pattern in which they are ordered to be deployed here.
Ezekiel 14:14 — On the Tabernacle 1:8.25:32
Ezekiel the prophet mystically distinguishes them from one another when he foretells that there are only three men who will be delivered when the time of plagues comes, namely: Noah, Daniel and Job. For surely in Noah, who steered the ark over the waves, he shows those who are set over the church; in Daniel, who was zealous to live continently in the royal court, he shows the continent or virgins; in Job, who while married exhibited a wonderful example of patience to all, he shows the life of the virtuous married people.
Ezra 1:1 — Commentary on Ezra and Nehemiah
In the first year of Cyrus, king of Persia, etc. Ancient histories, which likewise agree with the writings of the prophet Daniel, recount that Cyrus, king of Persia, with the assistance of Darius, king of the Medes, destroyed the empire of the Babylonians, killing their last king Balthasar, and devastating and destroying the city itself. Cyrus, knowing that the kingdom had been given to him by the God of Israel, immediately after he conquered the kingdom that had oppressed and enslaved the people of Israel, granted the people the ability to return to their homeland and to rebuild the house of their God, which had been burnt down in that place. He proclaimed this decree of liberation not only verbally to those present but also sent letters to those far-off throughout his provinces, declaring publicly that the God of Israel is the true Lord and God of heaven and the author of all kingdoms. All these events were openly predicted by the holy prophets, and Jeremiah foretold the number of years they would serve in Babylon and when they would be called back to their homeland. Isaiah even revealed the name of King Cyrus, through whom the liberation from servitude and the permission to restore the temple would occur, without any prophetic enigmas. Thus, Jeremiah says: "Thus says the Lord of hosts, the God of Israel, to all the captives whom I have sent from Jerusalem to Babylon: Build houses and dwell in them, etc." And later: "When seventy years are completed in Babylon, I will visit you and fulfill my good word toward you and bring you back to this place" (Jer. 25, 29). Moreover, Isaiah says: "Thus says the Lord, your Redeemer, and the one who formed you from the womb: I am the Lord who makes all things." And shortly after: "Who says to the deep: Be dry! and I will dry up your rivers. Who says to Cyrus: He is my shepherd, and he will fulfill all my pleasure. Who speaks to Jerusalem: You shall be built, and to the temple: Your foundation shall be laid" (Isa. 44). "Thus says the Lord to His anointed, to Cyrus, whose right hand I have held, to subdue nations before him, and to loose the armor of kings, to open before him the double doors, so that the gates will not be shut. I will go before you and make the crooked places straight; I will break in pieces the gates of bronze and cut the bars of iron. I will give you the treasures of darkness and the hidden riches of secret places, that you may know that I, the Lord, who call you by your name, am the God of Israel. For Jacob My servant's sake, and Israel My elect, I have even called you by your name: I have named you, though you have not known Me. I am the Lord, and there is no other; there is no God besides Me. I will gird you, though you have not known Me" (Isa. 45). From Isaiah's prophecy, it is believed that King Cyrus greatly loved the children of Israel, released them from captivity, and commanded the rebuilding of the Lord's temple because he had heard their prophets speak by the Spirit of God of his kingdom and the destruction of Babylon. The very manner of the conquest by which Babylon began to be overthrown was explicitly expressed by the same prophets; Isaiah said: "Who says to the deep: Be dry! and I will dry up your rivers." And Jeremiah added: "The broad walls of Babylon shall be utterly broken, and her high gates shall be burned with fire." Histories narrate that, by diverting and drying up the Euphrates river that flowed through the middle of Babylon, the enemy entered the city through its dried-up channels. These few points have been mentioned about history. Yet, according to mystical meanings, King Cyrus is a type of the Lord and Savior both in name and deed, which we state not from our conjecture but from the very clear words of Isaiah, where Isaiah says in the person of the Lord: "I have likened you, and you have not known Me" (Isa. 45). God likened him to His Son, although he did not recognize God who likened him; first, in that he dignified him by calling him His ano…
Ezra 1:3 — Commentary on Ezra and Nehemiah
Who among you of all His people, let his God be with him, etc. Great is the faith of the king in these words, great shines his piety. Faith indeed, that he understood the people of Israel to be the people of God above all other nations. Piety, that he allowed all who wished without exception to return to their country as free men. Faith, that he confessed that the same Lord God both dwells in heaven and is in Jerusalem and can go up with each of those returning from Babylon to Jerusalem. Is it not clearer than light that he believed this one to be not corporeal and confined to one place, but a Spirit present everywhere? He confessed that he has a place in Jerusalem and in the temple such that he did not doubt that He presides in the kingdom of heaven; he believed so much that He reigns in the heavens, while nonetheless He is with His faithful on earth and directs their minds and hands to do what is salutary. Moreover, all the words of this Scripture exude a spiritual sense. For whom is it not easily evident that only those with whom God is, from the confusion of sins, to the works of virtues, as if from Babylonian captivity, can pass to Jerusalem to freedom? Because without Him we can do nothing (John XV). Who does not see rightly that ascension is named in the same sentence? Because surely all who sin, and who serve the cares of this world, are in the lowest place. But those who desire to please God must necessarily lift their minds to higher things, yearn for heavenly things, surpass all the pomp and enticements of the world with the love of eternal things. Jerusalem is also mentioned to be in Judah, that is in confession, so that we who deserved to be captivated by Chaldeans through forgetfulness of God, who are interpreted as demons, that is, by malignant spirits, may return through confession of divine piety to the vision of free peace and light; and there we build a house for the Lord God of Israel, that is in the unity of catholic peace, confessing either our iniquity or divine mercy and grace. Let us prepare our hearts in which the Lord Himself may deign to dwell graciously and illuminate with His presence. And let us also care to kindle the hearts of our neighbors to praise their Creator and perform works of piety. For in both ways we build a house for the Lord, either by exercising ourselves in works of justice or by encouraging those whom we can to follow the path of justice, both by examples and words. The rest of the writing of King Cyrus follows:
Ezra 1:4 — Commentary on Ezra and Nehemiah
And all the rest, wherever they live, should help him, etc. The distinction of words is to be noted, because to all those released from the injury of captivity, the king gave the permission that whoever wished to go up and build the temple of the Lord might go up with the leader. However, he did not command everyone to go up there. For if there were any from the same people of God, who preferred to enjoy the liberty given more than others in the various places, he commanded them to assist those who were ascending from their own places, providing them with money or livestock for the necessity of such a long journey. He also desired them to give and present other gifts, which, upon arriving there, they should offer in the temple of the Lord as a memorial for those who remained. Therefore, all were freed from the Babylonian captivity. All were devoted to acts of piety; but the more perfect went up to build the temple of the Lord, while the rest helped those who ascended. For although all the chosen, having been delivered from the power of darkness, pertain to the liberty of the glory of the sons of God, and all rejoice to be numbered among the society of the holy city, that is, the Church; yet it is not the task of all, but only of the more perfect, to labor in building the same Church also by preaching to others. Hence, such as these, before other believers, are deemed worthy of double honor by the Apostle (1 Tim. V); just as the angel said to Daniel, "Those who are wise will shine like the brightness of the firmament; and those who instruct many to righteousness, like the stars forever and ever" (Dan. XII). And certainly, the more these instructors of many teach their helpers to seek and love heavenly things, the less they themselves care for acquiring or possessing earthly things, and indeed, very often, whatever temporal things they have acquired, they leave all for the hope of eternal things. Therefore, it is necessary for their poverty to be supported by the generosity of the wealthier, who cannot preach, so that even the rich may be partners in the same preaching. On their behalf, John says to Gaius: "For they went forth for the sake of the Name, accepting nothing from the Gentiles" (John III). Therefore, we ought to support people like these, so that we may become co-workers for the truth. Consequently, it is now said that those who were going up to build the house of the Lord should be aided by the generosity of money from their friends wherever they lived, that is, whether in Chaldea or other places to which they had fled in fear of the Chaldeans: except, he says, that whatever they voluntarily offer to the temple of God, which is in Jerusalem; for it is fitting for those who abound in temporal riches not only to supply the necessary things to the poor of Christ from these, but also to freely perform good works themselves, so that by the merit of these, as if by spontaneous offering, they also may earn a share in the temple of God, which is the Church. Let this brief mention of the writing of King Cyrus suffice. Nor will anyone doubt that his words overflow with spiritual sacraments since it is foretold that God raised his Spirit so that he might understand these things to be written and commanded; since, as the prophet Ezra admonished, he commanded these things to the people to fulfill the words of the prophets. For how could it be that a king, inspired by divine instinct, would not be able to write about heavenly mysteries, who is proven to have known, confessed, and loved the true glory of God's house and to have restored it? When the very governor, a treacherous man, enemy, and murderer of our Redeemer, wrote the greatest sacrament of true faith, to set over His cross: "This is Jesus the Nazarene, King of the Jews." In the intention of this title, he remained so fixed that he could not be persuaded by the Jews to alter it, although they asked persistently. He also wrote it in Hebrew, Greek, and Latin in the grace of…
Ezra 1:5 — Commentary on Ezra and Nehemiah
And the leaders of the fathers of Judah and Benjamin rose up, etc. Cyrus indeed, having proclaimed his voice, and having sent letters throughout his kingdom, permitted, nay commanded, from the whole people of Israel, which consisted of twelve tribes, those with whom God was, to go up to Jerusalem to build the house of the Lord. Nevertheless, of the entire people, only the tribes of Judah and Benjamin, and the priestly and Levitical tribe, to whom Jerusalem itself and the temple of the Lord previously belonged, wanted to ascend. For the other ten tribes had long since under King Jeroboam been alienated from the temple of the Lord and the worship of piety, and for the merit of such a great transgression had been taken captive by the kings of Assyria, and deported beyond the mountains of the Medes, and are not said to have ever been collectively returned to their homeland. Moreover, the two tribes of Judah and Benjamin, who held Jerusalem and the surrounding regions of Judah, together with the priests and Levites to whom the ministry of the temple belonged, although they had imitated the sins of the ten tribes, never abandoned the habitation of the city of Jerusalem and the ceremonies of the temple. Hence they were the last to be captured by the Chaldeans and the first, under Persian rule, to be permitted to return home; and rightly so, because our Lord arose from the tribe of Judah, and his mother Mary was also connected by consanguinity to the tribe of Levi. Hence Elizabeth, the wife of the priest Zechariah, is called her cousin by the angel (Luke 1). The tribe of Benjamin also joined them in devout faith, particularly because the city of Jerusalem was within its lot, and therefore it deserved to share in the mercy granted to them. It is beautifully said that the leaders of the fathers from the aforementioned tribes rose to go up to build the temple of the Lord. For it is the duty of the leaders and fathers, that is, of the teachers, by work and doctrine of preaching, to take on the laborious task of exhorting, reproving, correcting, and striving in the pursuit of good works, to build the mind of the erring. They are said to rise well to go up to Jerusalem, because they seem to lie down with a weak and inert mind who shirk the care of their own or their brother's salvation. But they rise when they hear the king's edict, and indeed, the Lord stirring their spirit, so they ascend to build the house of the Lord when, admonished by the words of the holy Scriptures, and kindled by the grace of their Creator, they shake off the sloth of their previous negligence; and having taken up the intention of a better way of life, by daily advancements in good works, like certain steps of ascent, they strive to reach the highest virtues, which are in the vision of eternal peace. In these steps, the first are those who restrain their own life from vices by living well. The second are those who, by well teaching, convert their neighbors from their errors or negligences. The highest are those who, after good works and teaching, await the joys of perpetual reward. But that those who thus ascended to build the house of the Lord were helped by all who were around them with silver and gold, substance and cattle; we have briefly previously discussed how it is mystically to be understood; namely, that the abundance of believing rich should support the poverty of preachers. This can also justly be taken thus; that the hands of the builders of the temple should be aided by their companions who cannot build, by giving money; when secular men entrust their children or family to holy preachers to be brought up for the Lord; so that what they themselves cannot do, they offer to the Lord through those who can complete it. They give silver vessels, when they present men brilliant in eloquence; they give gold ones, when they present those illustrious in natural talent; they give beasts of burden, when they present those slower in mind but meek and accommodating…
Ezra 1:7 — Commentary on Ezra and Nehemiah
King Cyrus also brought forth the vessels of the temple of the Lord, etc. Nebuchadnezzar took the vessels of the Lord from Jerusalem, as any unclean spirit, snatching certain of the faithful from the Church, deprives them of the joy of internal peace. Moreover, he places them in the temple of his god, when he joins them to the company of the reprobates, who are the temple and city of the devil, namely the head of all evils, both angels and men. But King Cyrus brings them forth and numbers them for the prince of Judah to be returned to Jerusalem, when our Lord, who is the heir of all things, rescues those whom He has predestined to eternal salvation from the power of Satan, and offers them to the priests of the Church to be reconciled through repentance. And well does he say that the vessels are numbered for the prince of Judah; for the Lord knows the number of His elect, nor does any of His sheep perish who confess His great and terrible name; for Judah means confession.
Ezra 1:9 — Commentary on Ezra and Nehemiah
And this is their number: thirty golden bowls, etc. Different types of vessels signify different persons or operations of the faithful. Finally, we read in the Apocalypse that the twenty-four elders had golden bowls full of incense (Rev. 5); and the Scripture explains: These are the prayers of the saints. Therefore, the bowls, which are open, bright vessels, signify the hearts of the simple, who know not how to conceal any deceitful thought within them, but are accustomed to express with a pure tongue what they hold in their mind. Wherefore it is rightly said that such aromatic substances, that is, prayers acceptable to God, are found in them. On the other hand, the impure hearts of the reprobate are deservedly compared to sponges, which are dark and convoluted within. Hence also the Jews, when the Lord was crucified, offered Him a sponge full of vinegar (Matt. 27; Mark 15; John 19); so that by such a service they might signify that to their Creator, coming to them in the flesh, they offered from a deceitful heart thoughts and bitter words, deviating far from the pure taste of their forefathers. The knives, however, which they used for cutting and dividing the limbs of the sacrifices according to the proper order, so that with everything properly distinguished, a part would be consumed on the sacred altar by fire, a part would be for the use of priests, a part for Levites, and a part for the offerers; these surely demonstrate in the Church those who are distinguished by the grace of discernment, who perfectly know how to discern from the saving sacrifice, which is Christ, what should be said to all, what to the more perfect, what exceeds the measure of human thought and should be attributed to the fire of the Holy Spirit; likewise, because all who are dedicated to Him in faithful service are victims of God. The knives by which the limbs of the sacrifice are divided into pieces are typologically understood to be the scribes educated in the kingdom of heaven; who, carefully examining the merits and thoughts of their hearers, know well how to judge with whom they should advance in the rank of ecclesiastical ministry. The cups, which are vessels for drinking, figuratively express those who are accustomed to be inflamed with the fervent ardor of inner charity. As for the fact that some vessels were gold, some silver; the golden ones signify those who shine with a greater splendor of spiritual wisdom; the silver ones, those who are clear in the beauty of speech and know how to expound eloquently what they know; whom the Apostle distinguishing from one another, says: To one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit (1 Cor. 12). And the fact that the number of vessels, both individually and collectively in total, is mentioned, reminds us that the Lord contains the sum of His elect, not only those who persevere in the purity of the received faith, but also those who, after they have strayed, return to faith by repentance, written in the book of eternal memory. In whose figure it is aptly added:
Ezra 1:11 — Commentary on Ezra and Nehemiah
Sasabasar took everything, etc. Because surely none of those who are predestined to life can perish forever; but all who belong to the Lord, although they may seem to be led into Babylon, that is, the confusion of sins, for a time, are brought back by divine provision through association with the just also by whichever means to the peace of the Church. Moreover, the vessels which the army of the Chaldeans is said to have captured from Jerusalem and smashed, and the broken ones taken to Babylon, express the type of those who are so captured by the victorious devil, that before they can be saved by repenting, they are taken away from human affairs to be seized for eternal punishment.
Ezra 2:1 — Commentary on Ezra and Nehemiah
Now these are the children of the province, who went up from the captivity, etc. He calls them the children of the province of Judea, not of Babylon. For to this belonged not only those who were transferred from it to Babylon, but also those who were born in Babylon from their stock. Even though they were born physically in Babylon, they longed with their whole mind for Judea and Jerusalem. Their notable leader Zerubbabel bore their figure, who by name indeed indicates that he was born in Babylon; but by intention and actions shows that he is a citizen of Jerusalem. In another sense, they are children of the Church, children of the heavenly fatherland, not only those who are already imbued with the sacraments of the Church, but also those who, although wandering outside, that is among the impious for some time, are yet by divine election preordained to life before the ages, to be consecrated in their time by the mysteries of divine grace. About whom it is aptly added:
Ezra 2:3 — Commentary on Ezra and Nehemiah
The number of men of the people of Israel, sons of Phares, two, etc. After the catalog of leaders, consequently the number of the people; after the sum of the people has been counted, the ranks dedicated to God follow in order. However, he speaks of the people of Israel, the tribe of Judah and Benjamin, and whoever had escaped from the hands of the Assyrians of other tribes once; but, captured by the Babylonians with these, they had nonetheless been led into captivity. Finally, it must be noted that within the very series of the catalog, and especially where the same catalog is repeated in the second part of the book, that is, in the words of Nehemiah, nearly fifteen names of cities are listed, which, unless I am mistaken, are all found only in the tribe of Judah and Benjamin. Hence it is likely that the people of Israel should be understood here, primarily from these very tribes, together with the priests and Levites who had their lot among them. However, the Nethinim, who are described in order after the priests, Levites, singers, and gatekeepers, were themselves then those who are now called subdeacons in the Church, obedient to the duties of the Levites, and receiving offerings in the temple from the people. Furthermore, the sons of Solomon's servants were called the builders of the temple, who were responsible for repairing the sacred structures, or whatever had been damaged, and restoring them again from the sacred money. What we said above about the vessels must now be said about the people; that Scripture so diligently distinguishes how many from each generation of the captives returned to their homeland; in order that we might be reminded with how much certainty the Lord inscribes the sum of His elect in the book of life and, as it were, records them in the register of heaven, how many souls each of the faithful, either by preaching or showing the examples of good works, have converted from error; for each of whom He rewards those who converted them with a certain recompense.
Ezra 2:59 — Commentary on Ezra and Nehemiah
And those who came up from Thelmela, etc. In this place, even according to the letter, the grace of God, by which also in the Old Testament the Gentiles were received into salvation, is shown. While a catalogue of those who clearly belonged to the people of God has been listed, some of those whose origins whether from Israel or from proselytes were unknown, are also included, and their number is mentioned among the children of Israel. Even though due to the long separation of their fathers from the temple or the people of God, they couldn't specify how they belonged to them; nevertheless, since they had ascended from captivity when general permission was granted, and hastened with those who unquestionably descended from the seed of Israel to build the temple of God, they were accepted by them as companions. For they were glad to have them as brothers and acquaintances due to the common love of faith and religion, although because of the uncertainty of their carnal origins it seemed they recognized them less. Moreover, in the spiritual sense, among penitents who, liberated from the captivity of vices, ascend to build the house of the Lord either in themselves or in others, there are often some bound by graver sins who appear so estranged from all acts of piety and chastity that none of the goodness and religion they had received from holy teachers seems to remain in them. About these, what else can be said than that they cannot indicate whether they were born from Israel, that is, from the holy Church by believing; for evidently, by sinning, they have become as though they had never belonged to the holy seed; however, through repentance, they sometimes correct themselves and turn to a better life, so that their number is rightfully inscribed among the true Israelites, in whom there is no deceit, in heaven (John 1).
Ezra 2:60 — Commentary on Ezra and Nehemiah
And from the sons of the priests, the sons of Tobiah, etc. The sons of the exiled act with the same caution towards the priests as they are reported to have acted towards the people. For they took great care that it would be openly revealed without confusion who truly belonged to the people of Israel or to the priestly lineage; but those who were suspected, or who were certainly begotten from the lineage of proselytes, that is, foreigners. Therefore, they removed the suspected priests from the office of the altar, until their origin could be more certainly clarified; but nonetheless preserved them in the society of the exiled with unanimous peace. According to the mystical sense, the sons of the priests, ascending from the Babylonian captivity, seek the record of their genealogy, and not finding it, are ejected from the priesthood; because they themselves, the ministers of the altar, fall into such crimes and such unspeakable doctrines that even if they return to salvation by repenting, they cannot become worthy to be promoted to the sacred rank which they lost, nor to resume the office of teaching the Gospel or administering the sacraments. For these, although they expect eternal life among the faithful, do not find the record of their rank, which they cannot regain, among the perfect priests.
Ezra 2:64 — Commentary on Ezra and Nehemiah
The whole multitude as if one, etc. Note the grace of the early Church, in which the heart and soul of the multitude of believers was one (Acts IV), being found even in this group of exiles: so that even though there was such a large army, which almost completed the total of fifty thousand, and this army of different rank and condition, nonetheless the whole multitude, on account of the same faith and love, seemed as if it were one man, by the gift of Him who makes those of one mind live in a house. But the servants and handmaids returning from Babylon to Jerusalem hold the type of those in the Church who indeed strive, through the improvement of a better life, to overcome vices and ascend to the pinnacle of virtues; yet they are not sufficient by themselves to provide the way of a regular life, but rather need to be still restrained by the industry of those who have preceded them in Christ, and to be directed to the path of the desired truth. It continues:
Ezra 2:65 — Commentary on Ezra and Nehemiah
And in those same places, singers and singing women were appointed (II Chronicles XXV). Not only among the Levites were singers found, along with the doorkeepers of the temple and the Nethinim, but also within God's people, joined with singing women, they hastened to restore the buildings of the house of God. According to the literal meaning, he calls singers those who resounded the psalms with sweet modulation; this, we see from the Words of the Days, was customary for the Levites to do in the temple of God among the daily sacrifices. But it is also credible that at that time many from the people themselves did this in each of their places. According to the mystical senses, however, singers in the temple or people of God are those who, with greater sweetness of spirit, keep the heavenly commandments themselves and urge their listeners to keep these same commandments through frequent exhortations. Moreover, it is fitting that women singers are joined to the men, considering the feminine sex, where many individuals are found who, not only by living but also by preaching, kindle the hearts of their neighbors to praise their Creator and, as if with the sweetness of their holy voices, assist in the labor of building up the temple of the Lord. To the ministry of all these people, the title and text of Psalm 115 aptly apply. The title is: When the house of the Lord was being built after the captivity, a song for David. This, according to the literal sense, seems to express the restoration of the temple, about which the present book writes. But in the anagogical sense, that is, in the higher sense, it suggests the building of the holy Church, made up of souls saved from diabolic captivity and recalled to the knowledge of their Creator; in which building of the Church, every chosen person ought to resound with a song of praise and confession, with strong and desirable hand, that is, to the Lord Jesus Christ, sincerely understanding that without His grace, nothing good can be done. To this very title, the psalm corresponds: Sing to the Lord a new song, sing to the Lord, all the earth. Sing to the Lord, bless His name, proclaim His salvation from day to day. Declare His glory among the nations, His wonders among all peoples (Psalm 95), etc. Therefore, we are first commanded in the building of the house of the Lord to sing a new song to the Lord, that is, to retain His love within our hearts and show our observance of His commandments outwardly; and this not by a few, but by all the earth, through which the holy Church is spread. Then, we are commanded to evangelize His salvation, that is, Christ (for in Latin, to evangelize means to announce good news); and this not to a few listeners, but to all peoples among whom the Church is spread throughout the world; not that one individual can evangelize to all nations, but that all of us in our respective times and places can and should wish for the eternal salvation's joy for all, saying: Praise the Lord, all nations, and laud Him, all peoples. For His mercy is confirmed upon us (Psalm 116), etc.
Ezra 2:66 — Commentary on Ezra and Nehemiah
Their horses were six hundred and thirty-six, etc. A mule is born from a donkey and a mare, a she-mule from a horse and a she-donkey. Hence, among the people who ascended from captivity, the animals, which facilitated their journey, are also listed; both their number and that of the people are indicated in the prophetic book. For certainly there are many in the Church who are either slower in understanding or even carnal in mind, who nevertheless humbly submit to the spiritual teachers and diligently support the burdens of fraternal necessity. These, along with the other elect, are delivered from the confusion of diabolic captivity and strive towards the walls of the celestial city. Their number, as well as that of the more perfect ones, is preserved intact in the eternal memory of the inner witness. Thus, from the perspective of the holy universal Church, it is said to God: "Your eyes saw my imperfection, and all were written in Your book" (Psalm 139). And in another psalm: "You will save both men and animals, Lord; as You have multiplied Your mercies, O God" (Psalm 36). But immediately concerning the more perfect ones: "The sons of men shall hope under the shadow of Your wings" (Ibid.), etc.
Ezra 2:68 — Commentary on Ezra and Nehemiah
And of the leaders of the fathers, when they entered the temple of the Lord, etc. It is a great sign of devotion when someone, not only offering the due oblations, which are commanded by the law of the Lord, but also in addition to these, offering other things which are not commanded but are advised, freely offers his gifts to the divine majesty. For it is commanded: Thou shalt not kill, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness; honor thy father and mother, and thou shalt love thy neighbor as thyself (Matt. XIX). The voluntary offering, however, is: If thou wilt be perfect, go, sell what thou hast, and give to the poor. And what the Apostle says: Concerning virgins, I have no commandment of the Lord, but I give counsel (1 Cor. VII). And concerning himself: The Lord has ordained that they who preach the gospel should live by the gospel, but I have used none of these things (1 Cor. IX). And to the Thessalonians: Neither did we eat any man's bread for nought, but worked with labor and travail night and day, that we might not be burdensome to any of you; not because we have not power, but to make ourselves an example for you to follow (1 Thess. IV). Therefore, it is rightly said that the leaders of the fathers freely offered gifts for the construction of the house of God; because the more someone abstains from what is forbidden and even from what is allowed, the more effectively he builds the Church of God; when all who know their examples of perfection fear falling into illicit acts themselves, seeing that these men do not use even lawful things fully; they rather say, All things are lawful for me, but not all things are expedient (1 Cor. VI). It is also rightly said that they gave according to their ability for the expenses of the work. For this is the measure of human perfection, to labor for the Lord according to one's ability and to establish the state of the holy Church, first by rightly conducting one's own life, and then by correcting others. And those who live in this way among the people of God are rightly called leaders of the fathers; because by the perfection of their lives and teachings, they rule over those who, by the merit of their pious care, deserved to be called fathers in the Church, living more excellently and transcending the general commandments of the law. They gave voluntary offerings: gold, silver, priestly garments. In the gold, we perceive the brightness of wisdom; in silver, the purity of eloquence; in priestly garments, the works of justice, transcending much the manners of the common people and worthy only of hearts consecrated to priesthood and God. For the desirable treasure rests in the mouth of the wise; and the words of the Lord are pure words, as silver tried in a furnace of earth; and let thy priests be clothed with righteousness (Ps. XI, XVII, CXXXI). Thus, the leaders of the fathers offer gold, silver, and priestly garments according to their ability for the expenses of the works of the temple, when holy men, whatever wisdom, eloquence, or good deeds they possess, use them all well for the building up of the faithful of Christ. There is indeed a certain weight of gold and silver, a certain number of priestly garments recorded in holy history, so that following the preceding exposition of the numbers of vessels, men, and animals, we may remember that the Lord can always observe all our thoughts, words, and actions, and reward them with worthy merit. Among all these, it should be noted how much the people of God benefitted from the injustice of captivity and long servitude. Those who were in a very small number carried away captive, that is, the souls of men, as Jeremiah writes, four thousand six hundred, while others were either killed or widely scattered in fear of the enemy, or certainly left in their homeland by the mercy of the same enemies, now multiplied among the enemies, almost fifty thousand men returned to their homeland. Those who wer…
Ezra 2:70 — Commentary on Ezra and Nehemiah
The priests and Levites, therefore, dwelt among the people, etc. The whole of Israel is mentioned, not only the ten tribes that were once called Israel, to distinguish them from the two tribes that were called Judah; but all who generally ascended from captivity, whether from Judah and Benjamin or tracing their origin from other tribes. For when the ten tribes were taken into captivity by the Assyrians and the Samaritans replaced them in their land, whoever remained broke and destroyed all idols, and with a whole heart began to serve the Lord and to offer their sacrifices in the temple, as clearly shown by the words of the Chronicles where it is written: So Josiah removed all the abominations from the land of the children of Israel and made all who were left in Israel serve the Lord their God; all his days they did not depart from following the Lord God of their fathers. And a little earlier under the same king, when the house of the Lord was being restored, it says: After the money that had been brought into the house of the Lord, which the Levites and the doorkeepers had gathered from Manasseh and Ephraim and all the remnant of Israel, from all Judah and Benjamin, and the inhabitants of Jerusalem, they delivered it into the hands of those who were over the work in the house of the Lord. Therefore, those who remained, along with the tribe of Judah and Benjamin with whom they had been joined, were taken captive to Babylon together and then released to their homeland together, and each one returned to their cities, which they found empty with the fields and small villages. For no colonist had entered these lands while they served in Babylon, just as no one entered the lands of the two tribes, as Scripture says: If anyone had escaped the sword, he was taken to Babylon and served the king and his sons until the king of Persia came to power, and the word of the Lord was fulfilled through Jeremiah, and the land enjoyed its Sabbaths. For all the days of its desolation it kept Sabbath until seventy years were completed (2 Chronicles 36). So after this very long Sabbath, the land of Judah along with the rest of Israel received back its inhabitants. However, the greater part of the ten tribes, who had been taken by the Assyrians beyond the mountains of the Medes, never returned home; even if they did return, they could not have entered their cities because the Samaritans possessed them. About these, the Jews today make many Jewish and unbelieving claims that when their Christ comes and reigns, these too will return with the rest of their nation to Judea and reign over the entire world; not understanding the words of the prophets, who promised the kingdom and riches of the city of Jerusalem, not to one carnal nation of the Jews, but to all nations in Christ spiritually, which is now happening throughout the world. These things are said on the surface level of the text. But in a spiritual sense, the priests, Levites, singers, doorkeepers, and Nethinim dwell in their cities, and all Israel in their own cities, returning from Babylon; when both the ministers of the holy altar and the teachers, and the people of God themselves, each in their respective ranks, serve God faithfully; whether those who in the same rank have once been defiled or lost through sins but are corrected through repentance; or who, coming newly from the kingdom of the devil to the Church, have acquired a good rank by serving well. For the Levites or the children of Israel entered into their cities, not only those who had once been taken captive and lost these cities, but also those who were born from the lineage of captives and learned that they belonged to those cities by paternal succession. Thus, in a spiritual sense, the Levite receives his city, from which he had been exiled by the Chaldeans when a deacon of the holy Church, having once lost the virtue of perfection seduced by the devil, is restored by the grace of the Lord. For example, one who through drunkennes…
Ezra 3:1 — Commentary on Ezra and Nehemiah
Now the seventh month had come, and the children of Israel were in their cities, etc. The seventh month, which is called October among us, was entirely more solemn than other months due to legal observances; in which even the dedication of the temple was celebrated. Therefore, it was appropriate for the devotion of the faithful, who had come up from captivity, that when they first entered their cities each one with his livestock and the money they had brought, and provided suitable dwellings for themselves and their families, they would all flow together to Jerusalem, and there construct an altar to offer burnt offerings to God; and this at the same time of the year, in which the temple itself, with the altar and all its vessels, was once consecrated, to which they regularly used to come to the day of its consecration annually. In the deeper sense, the seventh month suggests the grace of the Holy Spirit, which is described as sevenfold in the prophet Isaiah and in the Apocalypse of Saint John. In this month, indeed, after captivity from our cities, we come together in Jerusalem, when after having washed away the filth and errors of sins, after beginning the supports of good works, we are enlightened by the greater grace of the same Spirit, and thus in the love of heavenly peace, which is contained in true unity, we are kindled: for Jerusalem is said to be the vision of peace. And it is well said that all Israel congregated as one man in Jerusalem in the seventh month; for this is daily done in the spiritual Israel, when, by the grace of the Holy Spirit, all the elect throughout the globe worship God with one and the same faith, and pant for the joys of perpetual peace and fidelity with one and undivided love; and as much as they can, even now by loving and enduring each other they imitate this. But it is well added:
Ezra 3:2 — Commentary on Ezra and Nehemiah
And Joshua, the son of Jozadak, arose, etc. For Joshua and Zerubbabel, both of whom, as we mentioned above, fulfill one and the same figure of our Lord and Savior, were engaged in the work of divine worship. Joshua conspicuously for the priesthood, Zerubbabel for the kingdom; because the former descended from a priestly lineage, the latter from a royal lineage. Our Lord, however, is the true king of Israel, that is, of all who see the Lord; and also the true high priest according to the order of Melchizedek. He is a priest, evidently, because He cleanses us from our sins through the sacrifice of His body, and even after His passion and ascension, He intercedes for us at the right hand of the Father (Rom. VIII). He is a king because He equips us in the present for spiritual warfare, and helps us to conquer, and grants an eternal kingdom to the victorious in the future. Not only Joshua and Zerubbabel, but also their brothers were set over the people in the building; these brothers concerning whom our King and Priest, after the glory of His resurrection, appearing to the women who sought Him, said: Go and tell My brothers (Matt. XXVIII). These brothers, namely the more eminent ones in the Church who adhere more intimately to their Redeemer, build His house with Him, as they strengthen the hearts of the faithful with their words and examples, with His help. And it is fitting that he calls them brothers of Joshua priests. For the apostle Peter says to all the churches: But you are a chosen race, a royal priesthood (1 Pet. II). Likewise, concerning the whole Church, John says in Revelation: Blessed and holy is he who has a part in the first resurrection: over these the second death has no power, but they will be priests of God and Christ (Rev. XX). For when the elect are members of the supreme priest, and offer their members as a living sacrifice, and render their contrite spirit as a sacrifice to God, they rightly deserve both the name of brotherhood and priesthood. Moreover, with great religious providence, the sons of the exile first built the altar of God, so that even though the temple of God was not yet founded, they would have a place where, by offering holocausts and sacrifices, they could show their devotion. We also do this spiritually today in the Church, when above all, we place in our hearts the faith of the Lord's incarnation and passion, when we teach our listeners to receive this above all else and to root it deeply in their hearts, according to what the Apostle says, speaking to the still-infant Corinthians in Christ, For I determined to know nothing among you except Jesus Christ, and Him crucified (1 Cor. II). On this altar, we ought to offer our holocausts, that is our perfect thoughts and actions; for truly it is only in this way that the vows of our deeds can be pleasing to God the Father, if we partake in the sacraments of our Redeemer, if we are kindled with the fire of His Spirit as if on a sacred altar; for a holocaust means entirely burnt, by which name they called those sacrifices from which nothing was to be used for human purposes, but everything was to be given to God and consumed by sacred fire. These mystically expressed the life of those faithful who seek nothing of their own, but expend all their living in the service of the inner arbiter. Who not only trample underfoot the pleasures of their soul or body for the Lord's sake, but also rejoice to lay down their own soul for Him, who can say with the apostles, Behold, we have left everything and followed You; what then will there be for us? (Matt. XIX). To whom He responds: And everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands for My name's sake, will receive a hundredfold and will inherit eternal life. This holocaust of a more continent and sacred life is to be offered on the altar of the God of Israel, for it is only through the faith of our Redeemer, as we have said, that our good works can…
Ezra 3:3 — Commentary on Ezra and Nehemiah
They placed the altar on its bases, etc. For the bases are indeed the hearts of the elect, prepared by the commandments of preceding teachers, like the tools of craftsmen, to receive the sacraments of the faith of the Lord. And it is well said that there is one altar, but there are many bases that support it; for there is one Lord, one faith, one baptism, one God (Ephesians IV), but there are many hearts of the faithful, established by the one rule of truth, as if gathered in equal measure, bearing the heavenly burden of the sacraments with common devotion. Otherwise, whoever entrusts the sacraments of faith to those less instructed and still not caring to abandon former vices, places the altar of the Lord on the ground without bases, because they hand over heavenly matters to earthly minds. This place also agrees with what the Lord says in the Gospel: Neither do they light a lamp and put it under a bushel, but on a lampstand, so that it gives light to all who are in the house (Matthew V). Just as the Lord is rightly called the altar, because he cleanses us from our iniquities, because receiving the vows of our prayers, he commends them to the Father; so also the lamp can not unfittingly be called, because he placed the light of eternal divinity on the vessel of assumed humanity. The bases are, however, put under the altar, and the lampstand is put under the lamp, when the faithful with humble intent submit their hearts or bodies to practice by working what they believe. It is well said, when it was mentioned that they placed the altar on its bases, that the peoples of the lands were deterring them around; because with the undertakings of the pious faithful to God, the contradiction of wicked spirits or men will immediately be present, who strive to hinder the good work lest it be perfected. Hence such peoples of the lands are well called, in distinction from those who say: But our conversation is in heaven (Philippians III). But although the peoples of the lands deter, it is necessary for the citizens of the heavenly city to persist in virtuous works begun. For it follows: And they offered burnt offerings on it to the Lord morning and evening. For we offer burnt offerings to the Lord on his altar, when, with unwavering devotion established in our hearts by his faith, we give effort to good actions. And we do this morning and evening, when we certainly remember that we received the beginnings of a saving intention from him, and that we can only complete the good things we have begun through the help of his grace; and thus with burning desire we offer to him vows of gratitude in all things with a pious life. Again, we make a burnt offering in the morning, when for the light of spiritual knowledge received, we repay our Creator with good living. We make a burnt offering in the evening, when for the eternal rest, which we hope to receive from him after good works, we burn with incessant zeal. It can also rightly be taken according to the letter, that we offer burnt offerings to the Lord morning and evening, when we strive to please the divine majesty at all times, so that rising at dawn, we do not first proceed to perform the necessary duties of human frailty, before, inflamed by the fire of divine charity, with devout prayers we commend ourselves to the Lord, according to the one who said: And in the morning my prayer shall come before you. Similarly, after completing the day's work, we do not give sleep to our eyes, or slumber to our eyelids, before we consecrate a place to the Lord in ourselves with a more diligent instance of prayers, according to what the same prophet says: Let my prayer be set before you as incense, the lifting up of my hands as the evening sacrifice (Psalm 140).
Ezra 3:4 — Commentary on Ezra and Nehemiah
And they kept the feast of booths, etc. The Feast of Booths, which in the Gospel is called in Greek Skenopegia, that is, the pitching of booths, was a festival of seven days, beginning on the fifteenth day of the seventh month, during which the Lord commanded all the people to make booths for themselves from leaves and branches of the most beautiful trees, and to leave their houses and stay in these booths for seven days, daily studying the decrees of the divine law, and offering burnt sacrifices to the Lord in fire. They were ordered to do all this in memory of the time when they had once come out of Egypt and dwelt in booths in the wilderness, with Moses preaching the law and the divine presence frequently appearing to them, looking forward for a long time to when they could enter the promised land, so that the grace of this great benefit would never fade from their minds. Therefore, those who had come up from Babylon to Jerusalem, with great devotion to carry out all the commands of the Lord, took care to celebrate this feast on the fifteenth day of the seventh month, performing every day of that week the things commanded by the law. All of which we ought to do spiritually with equal devotion. For we too have come out of Egyptian slavery through the blood of the Lamb, so that we might come to the promised land, having been baptized into the sacraments of the Lord's passion, casting off the heavy yoke of trespasses, so that, having been adopted into the liberty of the glory of the children of God, we might be heirs of the heavenly kingdom. For we were dwelling in booths and tents, journeying for a long time through the desert, until we might come to our homeland, when in baptism renouncing not only Satan as the king of Egypt, that is, of darkness, but also all the pomps and works of this age, we promised to be like foreigners and pilgrims in this world, citizens of another life which we hoped for from the Lord. In memory of this hope and promise, we must dwell in booths in the seventh month, that is, being illuminated by the grace of the Holy Spirit, which is described as sevenfold, leaving this world with our whole mind as if it were alien and pressing on us, and fixing our intention on hastening to the unwithering joys of paradise; and we must do this for seven days, that is, during the whole time of the present life, which is circled by as many days, without ceasing, and every day of this week we must make a burnt offering and the work of the day in its day; a burnt offering, that is, a whole burnt sacrifice in things that properly pertain to divine service, such as prayers and fasts. And the work of the day in its day, in those things that pertain to the service of fraternal love; such as giving bread to the hungry, drink to the thirsty, clothing to the cold, hospitality to the traveler, visitation to the sick, burial to the dead, teaching to the wandering, and comfort to the grieving. And it is well that he said they should make a burnt offering on each day according to the command of the law, and the work of the day in its day, he interposed, In order; because whatever is done in the service of divine or fraternal love out of order, loses the merit of its perfection. For "the honor of the king loves judgment" (Psalm 99); for whatever we do devoutly in honor of the highest king, it is necessary to distinguish with the discretion of judgment when or how much it should be done; lest if we do our proper work disorderly, we spoil the rule of its correctness. Paul implied these mystical feasts of booths, that is Skenopegia, when he was preaching and occupied in the work of tentmaking (Acts 28). For he was making tents, that is, booths, both to teach himself to be an inhabitant of the world and a pilgrim, and to teach those he instructed to be pilgrims in this life and hope for a future homeland. For we are accustomed to use booths and tents when traveling or making a journey; which the same Apostle testifies that the saints…
Ezra 3:5 — Commentary on Ezra and Nehemiah
And after these things, the daily burnt offering, etc. He calls it the daily burnt offering, which was offered in the morning and evening. Moreover, he calls the Kalends the beginnings of the months, that is, the rising of the new moon; from which the Hebrews always began their months, as they had no months except the lunar ones. Hence the Greeks, instead of Kalends, better call them "neomenias," which means "new moons." Now, if by the month, because of the thirty days by which they are completed, they designate the fullness of the works of light, when in faith in the Holy Trinity we fulfill the commandments of the Decalogue; what are the beginnings of the months, in which the moon, to shine again for us, is said to be newly lighted by the sun, except that they designate the beginnings of each good work, which through the grace of our Creator, we perceive as if by the presence of the Sun of Righteousness? Because of this symbolism of divine illumination, without which we can neither begin nor complete anything good, the Lord commanded all Kalends, that is, the beginnings of the months, to be celebrated and the ceremonies of sacrifices to be observed. This is why the Psalmist says: Blow the trumpet at the new moon, on our solemn feast day (Psalm 81). Which is openly to say: Rejoice, ye righteous, in the Lord, and in the word of doctrine sounding to your neighbors; as soon as you consider yourselves to be regarded by Him in order to do good deeds in the notable light of internal inspiration; by which you are called away from the desire of this world, and are more deeply dedicated to divine matters. Well then, it is said that after the feast of tabernacles was completed, the children of the exiles made the daily burnt offering, both on the Kalends and on all the Lord's consecrated solemnities, and in all where a gift was voluntarily offered to God. Because after the mind has once perfectly renounced this world, it must constantly devote itself entirely to the service of the divine will, which we have said the burnt offering was to designate; and this it should do both in the initiation of each good work and in the devout execution of those virtues which the Lord has commanded, as well as in those in which a pious mind, apart from general commands, delights to spontaneously serve the Lord. About which the Lord Himself, giving counsel rather than commanding, says: If you want to be perfect, go, sell what you have (Matt. 19). And when He was disputing about taking a wife, He said not by commanding but by advising: He who can accept this, let him accept it (Matt. 19). But Paul too, boasting about these things which he offered to the Lord as a spontaneous gift, says: Do we not have the right to eat and drink? Do we not have the right to take along a believing wife (1 Cor. 9)? and so forth, in the same place.
Ezra 3:6 — Commentary on Ezra and Nehemiah
From the first day of the seventh month they began the burnt offering, etc. It has often been said that the seventh month designates the sevenfold illumination of spiritual grace. Hence it is well said now: Because from the first day of the seventh month they began to offer a burnt offering to the Lord, since indeed from the very beginning of divine inspiration, it is necessary that the human conscience be transformed, and disregarding lower pleasures, it must burn with thoughts only of the Lord's matters. From the first day of the seventh month, that is, from the first illustration of heavenly grace, they were offering the burnt offerings of virtues to the Lord, who, with the Holy Spirit coming upon them in fiery tongues, immediately, as if changed from what they had been, began to burn with new flames of intimate love, and to proclaim the great works of God with the tongues of all nations; and they are so dedicated to this burnt offering, or rather they themselves are made a burnt offering, that it would be easier to be killed by those who thought oppositely than to be turned from their intention. Hence deservedly the same seventh month is called the new year among the Hebrews; indicating to us by its name that through the gift of the Holy Spirit, the faithful are given the power to fulfill the new commandment of mutual love, and to resound the new song of heavenly praise in the building of the house of the Lord. About whose observance of this month the Lord thus mystically commanded: In the seventh month, on the first day of the month, you will have a sabbath memorial, with trumpets sounding, and it will be called holy; you will not do any servile work on it, and you will offer a burnt offering to the Lord (Leviticus 23). Indeed, a sabbath memorial, that is, the first day of this month will be a rest, when the mind inflamed divinely, abstains from temporal allurements and strives to contemplate the will of God. The priests blow trumpets when the faithful strive to preach to the neighbors that fervor of internal sweetness which they have begun. No servile work is done on such a sabbath when the mind, as much as it can in this life, keeps itself free from every pleasure and contagion of sin to please God; for servile work is sin. Because whoever commits sin is the servant of sin (John 8). And therefore rightly a burnt offering is offered to the Lord on the same sabbath, because indeed he is truly rendered free from the service of sin whose whole heart is inflamed with the fire of love. However, it must be noted, according to the letter, that in the seventh month, the people having been gathered in Jerusalem and everyone there gathered, Joshua and Zerubbabel with their brothers are said to have built an altar, and from the first day of that same seventh month to have offered a burnt offering to the Lord. From which it is inferred that this altar was made with rather quick work from unpolished stones and not as formerly made of wood and covered with bronze plates. For otherwise, even with the crowd of builders in full force, it could not have been completed and prepared for offering a burnt offering on the same day on which it was begun. For it is also proven in the book of Maccabees that it was made of stones, where it is mentioned to have been profaned by the Gentiles and after six years to have been renewed by Judas Maccabeus (1 Maccabees 4). And, it says, they took whole stones according to the law, and built a new altar according to the one that had been before. It should also be noted that the beginning of the fifth age of the world, just as the four preceding ones, is consecrated by burnt offerings offered to the Lord. For in the first age, blessed protomartyr Abel, first of all the elect, offered burnt offerings to God from the firstlings of his flock and of their fat, dedicating the entrance of the nascent world, both with the offerings of the firstlings of beasts and ultimately with his own blood. The beginning of the…
Ezra 3:7 — Commentary on Ezra and Nehemiah
However, they gave money to the stonecutters and the builders, etc. The stonecutters are hewers of stones. Hence it is written in the book of Chronicles: And David commanded that all proselytes from the land of Israel be assembled, and appointed some of them as stonecutters to cut stones (II Chron. XXXII). Builders are those who make cement for binding stones from gypsum or lime. Hence another translation for stonecutters and builders is hewers of stones and craftsmen. Therefore, note the pious ingenuity of the people, that sparing no expense, from what was necessary for them, and from what they lived on, they either bought materials for the building of the temple or hired workers. Joppa, however, is a maritime city of Palestine, about forty miles from Jerusalem. But Sidon and Tyre were the most noble cities of Phoenicia, having Mount Lebanon nearby. Hence, the children of the exile, obtaining their aid, asked for cedar wood to be cut for them from Lebanon and transported by rafts through the sea to Joppa, from where they could again carry it by land to Jerusalem for the work of the temple, which is established to have been done in the same order at the first construction of the temple. And because Solomon, with royal power, obtained whatever he desired from his friend King Hiram without any labor. But now exiles, returning home after many years, since they did not have the power of the kingdom, obtained all that the desired work required by means of payment. In a spiritual sense, the stonecutters in the building of the house of God are those who, by teaching or reproving, shape the hearts of their neighbors; whom, when they teach to stand steadfast among the partakers of the same grace, they fit them as hewing stones to be neatly joined. For as a square, whichever way you turn it, it will stand. And the mind of the elect, while it remains unmoved among all the adversities or prosperities of the world, demonstrates that it possesses the form of invincible virtue. In this sense, it is also described that Noah's ark was made of squared timbers (Gen. VI). For the same Church, which the temple made of stone signifies, also the ark made of timbers represented. The same was also shown by the tabernacle composed of boards and curtains (Exod. XXXVI). Builders, however, are in the house of the Lord, the same holy preachers who, while they bind those whom they instruct with good works in the bond of charity to each other, they join with the infusion of cement, saying: Be prudent and watchful in prayers, above all having unfailing mutual charity among yourselves (I Pet. IV). And the apostle Paul, commanding us to have the bowels of mercy, kindness, humility, modesty, patience, and the like, immediately added: But above all these things, put on charity, which is the bond of perfection (Col. III). But also the Sidonians and Tyrians, who cut the cedar wood from Lebanon for the temple structure, figuratively denote the same holy preachers, who cut down the men once elevated and shining in the glory of this world with the axe of God's word from the state of their former conversation so that, having them prostrated salutarily, and as if dried out from the corruptive moisture of innate senses, they correct them from all vice's tortuosity and raise them loftily for the ornament or defense of the holy Church. Concerning this, it is said in the Psalm titled, At the completion of the tabernacle: The voice of the Lord breaks the cedars (Ps. XXVIII). For the voice of the Lord breaks the cedars that the tabernacle may be completed when the hearts of the proud are humbled by divine inspiration, so that, with them also corrected, the number of the holy Church may be perfected. Hence, the Sidonians are interpreted as hunters, the Tyrians as constrained. For the holy preachers are hunters, capturing the wandering and errant senses of the wicked with the nets of faith to subjugate them to Christ, as He says: Come after me, and I will make you fishers of me…
Ezra 3:8 — Commentary on Ezra and Nehemiah
In the second year of their coming, etc. He says they came to the temple of God, not because they found it already built, since it was foretold that it had not yet been founded; but it is said that they came to the temple of God, to the place of the temple of God, to the work they desired to rebuild as a temple. Modern Jews are mistaken, who are accustomed to say that the walls of the temple were never overthrown, but only the roof by the Chaldeans; since Ezra clearly writes that the children of the captivity made the temple from its foundations. However, when it is said above that they came to Jerusalem in the seventh month, and here it is added that in the second year of their coming, in the second month, they began the work of the temple; it is clear indeed that in seven months they prepared stones, cement, wood, and other necessary works; and at the beginning of the eighth month they began to apply themselves eagerly to the desired work. For six months were of the first year and the seventh of the following; which, indeed, anyone learned can easily find was done in a great mystery. For the seven pertain to the sabbath, in which the Lord either rested from all His works after creating the world or rested in the tomb after redeeming the world through His passion. The eight pertain to the first of the sabbath, in which He Himself rose from the dead. The seven refer to our hope of a sabbath after death. The eight look forward to the joy of our eternal blessedness after the resurrection. Therefore, because the work of all the elect, who are the temple and house of God, is begun and perfected by the grace of the Holy Spirit and is carried out with every regard and intention of future rest and immortality; it is rightly considered that those who search out the temple, having offered holocausts to God from the seventh month, began to prepare the expenses for building, and, with the preparations made in seven months, commenced the work itself in the eighth. Neither is any other number found at all in the preparation of such a great work than that which symbolically denotes either the sevenfold grace of the Holy Spirit, by which we are assisted while working, or the rest of souls, or the resurrection of bodies, which we, hoping well, work for. Moreover, what the time of forty-six years signifies, in which the temple was built, as also the scripture of the Gospel testifies, is explained in its own place. However, the great devotion of that entire people is shown to us as well to be diligently imitated, since not only the elders, namely Zerubbabel and Joshua, and the remaining priests and Levites, but also all who came from captivity to Jerusalem from the greatest to the least, appointed Levites to hasten the work of the Lord. For they rejoiced to have returned from Babylonian captivity to Jerusalem; and as much as they had loathed the idols and wickedness of the proud city they had escaped, they desired to see the beauty of the city consecrated to the Lord, to which they had merited to come. As much as they abominated the temples of idols, among which they had long been present, they desired the temple of their Creator, which they mourned to be destroyed and from which they had been exiled as captives for so long, to be quickly restored. In the same order, even now, not only bishops and priests but also the congregation of the faithful, that is, the house of God, should diligently teach and appoint those teachers who diligently fulfill the holy work of the Word by counseling. Also, the people themselves, called from the captivity of vices to the vision of true peace, should demand the ministry of the Word from those who know how to impart it. These ministers of the word, that is, Levites, are said to be appointed from twenty years old and above; because it is fitting that those who are presented to preach the word of God to the people should not only show the example of the law by work in action but also keep it undefiled in the puri…
Ezra 3:9 — Commentary on Ezra and Nehemiah
And Joshua stood and his sons, etc. In this place, Joshua does not refer to the son of Josedek, the high priest, but to one of the Levites, of whom it had been foretold that they would be appointed from twenty years old and above to attend to the work of the Lord, among whom were also Kadmiel and the sons of Henadad, who were recorded as having taken heed of the same work, along with their sons and brothers; indeed, earlier in the catalogue of the people of Israel, these, after the priests, are the first Levites mentioned by name. "The Levites," he says, "the sons of Joshua, and Kadmiel of the sons of Hodaviah, seventy-four" (Ezra 2). From both passages it can be gathered that they were chiefs and patriarchs of the Levites of that time. Here, the sons of Judah are rightly interspersed among the Levites, who together took care in restoring the temple of the Lord; and these, on account of the same agreement in piety, are remembered as having stood as one. For this is the order of virtue previously mentioned, always to be imitated by us, that each person in their own way may build up the holy Church, all the ranks dedicated to God, and the devotion of the entire people. And it is to be noted and more frequently remembered how much good was bestowed upon the people by the evil of captivity; from which being freed, they are all shown to have given such great attention to heavenly services as never before. But even today, it has benefited many who had lived negligently in the peace of the Church to suddenly err and fall into some sins, while after their fall, being lifted up by penance, they began to serve the Lord more diligently; and those who seemed sluggish and slothful in standing innocent, when reminded by their accidental fall, girded themselves more vigorously for their own protection against all the snares of the ancient enemy; so that those who had previously offended by neglecting their own life, afterwards even cared for the safety of their brothers along with their own rise. Therefore, all the people returning from Babylon to Jerusalem took care for restoring the temple, but especially the Levites and the sons of Judah, namely because of the priestly and royal dignity of the holy Church. For the royal and especially the priestly tribe builds the temple; because undoubtedly all those who form the hearts of the faithful, either by teaching or by good living, belong to the body of the eternal king and priest, that is, our Lord and Savior. Hence, even the leaders of the work, Jesus from the priestly tribe and Zerubbabel from the royal tribe, took their origin from both tribes.
Ezra 3:11 — Commentary on Ezra and Nehemiah
So, with the foundation of the temple of the Lord laid by the masons, etc., great devotion of all persons is shown. With the foundation of the temple of the Lord laid, both priests and Levites and all the people, according to their respective statuses, praised the mercy of the Lord. The priests, indeed, adorned with holy garments as they were accustomed while the temple still stood, sounding the trumpets and stirring the hearts of the people to the sweetness of the heavenly praise; the Levites, strumming well on cymbals, singing hymns to the Lord; and the people, exhibiting their hearts' affection in common clamor in praising the Lord. The Levites also praised the Lord by the hand of David, either on the instruments which he made or the psalms which he established, or because David, in the placing of the ark, appointed Asaph and his brethren to give thanks to the Lord, as the words of the days testify, concerning whom it is again said: "Because his sons were under his hand, prophesying according to the king." (1 Chronicles VI). Rightly, also in this place, when the sons of Asaph praised and gave thanks to the Lord by the hand of David, that is, they are to be understood to have done this according to his arrangement. According to the mystical sense, indeed, with the temple of the Lord founded by masons, the priests stand in their attire with trumpets, when converted sinners from the error of sins, and with faith and love of Christ established in their hearts, all who hear the masters of the churches rejoice. They themselves, moreover, decorating themselves more diligently with good works, sound the trumpets of saving doctrine, so that both by the example of virtues and by the exhortation of sermons, they might aid the good beginnings of those who either recently by repenting have come to the grace of Christ or have recently taught others to turn to the grace of Christ. The Levites also stand to praise God with cymbals when even ministers of the second order serve their Creator with pious deeds for the instruction of neophytes, and this in the mutual sweetness of charity. For cymbals, which strike each other to sound, most fittingly express the works of charity, with which the holy ones excite each other to the praise of their author. They also praise Him through the hand of David, the King of Israel, when they diligently consider and strive as much as they can to imitate the works that the Lord and Savior carried out in the flesh.
Ezra 3:12 — Commentary on Ezra and Nehemiah
Many also of the priests and Levites, etc., who had seen the first temple founded, and this temple before their eyes, were emitting voices partly of weeping, partly of joy. Joy indeed, because the temple of the Lord, which had been destroyed, had now begun to be restored. Weeping, however, because they were grieving, seeing how much the wall that had begun at that time differed from the most magnificent power of Solomon, by which the first temple was founded. They rejoiced greatly because, having been freed from captivity, they had received the ability to rebuild the temple. But they wept with a loud voice, because they knew that the first temple had been destroyed due to their own crimes, whose greatness nor glory they were able to match at all. For the prophet was saying: "Great will be the glory of this last house of the Lord, more than the first" (Haggai 2), because it pertains to a greater matter, not to the magnitude or ornament of the house; because it was a greater miracle and a more evident display of divine power that a few remnants of captives, even with enemies resisting, were able to complete such a work, than that the most opulent king, having no adversary at all, indeed having the most powerful and wealthy king of Tyre as a helper, did this with the most learned craftsmen as he desired. Also, the glory of that last house will be greater than the first; because in the former house, the devotees of the Old Testament proclaimed to the people the writings of the law and the prophets. In the second, however, Christ and the apostles evangelized the grace of the New Testament and the entrance of the heavenly kingdom. But even in the rebuilding of the spiritual temple, both weeping and joy are born among the leaders. For the holy teachers rejoice in the salvation of the penitent; they mourn because they have ever committed sins to be repented of, and have not always persisted in the will of their Creator. Those who have risen from the death of the soul through repentance rejoice in their salvation; they mourn having ever lost the life of the soul through sin. The neophytes also rejoice that they have been gathered by the grace of their Redeemer; they grieve that they, along with all humankind, perished in the first parent and, as if the temple of God was corrupted by enemies, were transferred to Babylon, that is, the confusion of the present exile, in the state of the immortal body and soul. But because, as the progress of the good increases, so does the envy of the wicked, and there will never be a lack of temptations from the depraved during the growth of the pious, who either by feigning good or openly inflicting evil, try to harm the saints, it is rightly added:
Ezra 4:1 — Commentary on Ezra and Nehemiah
The enemies of Judah and Benjamin heard, etc. The history is known; because it speaks of the Samaritans, the enemies of Judah and Benjamin, whom the king of Assyria transported into their cities and lands from various nations of the ten tribes in captivity. These, after receiving the law of God, partially observed it, while still serving the same idols as before. These people, regarding the true worshipers of God with disdain, promised them help with the work, intending to bring about harm once accepted into partnership. It is clear to anyone that such people figuratively represent false brethren, that is, heretics and bad Catholics. They are enemies of Judah, that is, of confession and praise, which the Church offers to the Lord in the present through true faith and worthy works of faith. They are also enemies of Benjamin, that is, the sons of the right hand, while they segregate those who listen to them from the faithful people's lot, who are to receive blessing and the eternal kingdom at the right hand of the Judge in the future. Such people say to Zerubbabel and the elders, "Let us build with you, for we seek your God like you do," as heretics desire the same authority of preaching to be granted to them among Catholics, promising to hold and love the same true faith and actions as them, so that, having gained the power to teach amidst the good seed, from which the Apostle Paul derived the name to be called a 'seed-speaker,' that is, a seed-sower, they may intersperse the tares of secret doctrine. Some did this at the Council of Nicaea, who subscribed to the true faith among Catholic fathers with a non-Catholic mind; so that being more familiarly mixed with the faithful, they might more freely build a place for receiving the Arian perfidy. Likewise, Pelagius in the Palestinian Council anathematized his own heresy, by which he most fiercely attacked the grace of God, in confession and writing, not from the heart, lest he be anathematized himself by Catholic priests, and thus lose the place of teaching in the Church and the ability to sow his error. "Behold," they say, "We offered sacrifices from the days of Esarhaddon, king of Assyria, who brought us here." You offered sacrifices, but unclean ones because you did not renounce idols. For what fellowship has righteousness with iniquity? Or what communion has light with darkness? What agreement has Christ with Belial? (II Cor. VI). For you have entered the land of the sons of Israel, not introduced by Joshua, not subjected to the rule of Jerusalem, but brought into their land by a perfidious king, an enemy of the people of God, not to serve the Lord in this, but the same adversarial king. Thus, heretics and false Catholics, when they attack the peace of the Church, either by living perversely or also by teaching, are wholly alien to the kingdom of Jerusalem and belong to the lost lot of the Gentiles, whose sins they do not abandon; indeed, to speak more openly, such people, not led by the Lord Jesus but by the devil, of whose figure Esarhaddon king of Assyria held, enter into the borders of the holy Church. For what but the instigation of the devil leads someone to receive the sacraments of the Church, not so that they may sanctify themselves to God for healing, but so that consecrated to God, they may corrupt others out of familiarity, to be condemned more fiercely? Simon the Magician acted this way (Acts VIII), who received baptism in the Church, not out of zeal for his salvation but to know the Church's affairs more surely from proximity; which he demonstrated by his end, for he most severely troubled the Church not as a false brother but as an open enemy. It follows:
Ezra 4:3 — Commentary on Ezra and Nehemiah
It is not for you or us to build a house for our God. Heretics are not to build the house of the Lord, which is the Church, from which they themselves are proved to be strangers; but only those who, adhering to Christ the true King and Priest, have deserved to be called the leaders of the fathers, due to the devout care which they have for those who desire to see God, which is the meaning of Israel.
Ezra 4:4 — Commentary on Ezra and Nehemiah
Thus, it happened that the people of the land hindered them. He rightly calls those who disrupted the workers of the truth and tried to hinder the work of the Church the people of the land. But the people of Judah, that is, those confessing and glorifying Him who with a whole heart sought to build for the Lord God, sought to convert all minds and mouths they could to doing His will, to seeking His glory. How often have heretics not only in individual cities but also in entire provinces, either by perverse teaching or by hostile violence, impeded the doctrine of true confession, let us not know. For instance, let us remain silent about the teacher of the nations, who, bound for two years in Caesarea due to the persecution by the Jews (Acts 23), had his tongue restrained from the duty of building the house of God. Behold, through the snares of subsequent heretics, blessed Athanasius was exiled from his homeland for many years, Ambrose was besieged in his city, Hilary was relegated to exile, Eusebius suffered martyrdom; many bishops in Africa, having had their tongues cut out, were ejected from their province, others were tormented or killed by various punishments, the house of God, which they had built, was handed over to be profaned by the people of the land, that is, by men seeking their own interests, not those of Jesus Christ; until, at the divinely appointed time, there should again be a supply of wise architects to rebuild that house after the captivity; that is, until the Catholic Fathers were given the ability to restore the Church after the heresies had been discovered and overcome.
Ezra 4:5 — Commentary on Ezra and Nehemiah
But they hired counselors against them, etc. The distinction of the words is noteworthy; because they indeed hired counselors against the builders of the temple with a price given, in order that their plan might be destroyed; yet he does not say that their plan was destroyed, nor that they ceased from their work, until the letter of accusation was written to Artaxerxes, and by his command, as the Scripture says, with arm and strength. For it follows there: Then the work of the house of God in Jerusalem was stopped, and it did not continue until the second year of Darius, king of Persia (I Esdr. IV). Whence it is gathered, that indeed during the whole time of Cyrus, they pursued the work, although more slowly than justly, but upon his death, not being hindered by wicked counsel, they were openly repelled from working. For the enemies did not dare, while Cyrus was still living, who had ordered that work to be done, to openly oppose, although covertly suggesting or counseling, to go against his decrees. The allegorical sense, however, is readily apparent: because heretics, as the opportunity of the time permits, now pursue the Church with the counsel of wicked doctrines, now with the more bitter fight of swords, and sometimes even do not fear to harass it with the support of gentile rulers. For they impede the hands of the people of Judah, when they delay the Church in its weaker members from the works of pious profession. They strive to destroy the plan of working when they also endeavor to divert their spirits from the very intention of good action. They accuse them to kings, when they also seek the protections of earthly rulers against the Church. How much this harms the faith became as clear as light during the time of the Arian perfidy.
Ezra 4:6 — Commentary on Ezra and Nehemiah
In the year of the reign of Ahasuerus... they wrote an accusation, etc. Josephus (Antiquities XI, 2, 3) believes that this Artaxerxes, who received the letter of accusation from the Samaritans and forbade the construction of Jerusalem and the temple, was Cambyses, the son of Cyrus, who, after his father ruled for thirty years, reigned himself for eight years; and after him, the Magi ruled for one year, then Darius, the son of Hystaspes, succeeded to the throne. In his second year, the angel permitted the temple to be built, saying through Zechariah the prophet, interceding for the people: Lord of hosts, how long will you not have mercy on Jerusalem and the cities of Judah, against which you have been angry? This is the seventieth year (Zech. I). As for Ahasuerus, to whom it is said the letter of accusation was equally sent, it is perhaps silent on whether he replied or responded because either he died in the same year he began to reign, leaving the rule and these matters to Artaxerxes; or he was indeed contemporary with Artaxerxes but, being of lesser power, allowed him to handle and decide these things more.
Ezra 4:11 — Commentary on Ezra and Nehemiah
This is a copy of the letter, etc. Artaxerxes, who is persuaded, and who, being persuaded, commanded that Jerusalem should not be built, holds the figure either of some pagan ruler, certainly an enemy and persecutor of the Church, or of the ancient enemy of all good things, and adversary of the Jews, who accused the ecclesiastical men before the king: the Samaritans, who accused, always represent heretics. Hence, they call Jerusalem, with suitable expression, a rebellious and wicked city. For such do the heretics judge the Catholic unity which they attack. In truth, however, it is rebellious and constructs its walls and walls of the right faith with the stones of celestial testimonies against the weapons of attacking errors, of which Isaiah says: "And salvation will occupy our walls, and praise your gates" (Isaiah 60). But it should not be called wicked, except only by those who are completely averse from the best opinion. Among which it should be noted that from that time, the people of God began to be counted by the name of the Jews, because those who first ascended from captivity and restored the walls of the city of Jerusalem and the work of the temple, and possessed the province emptied of inhabitants, having again defeated the enemies who held the neighboring places, were chiefly from the tribe of Judah.
Ezra 4:12 — Commentary on Ezra and Nehemiah
Now, therefore, let it be known to the king, etc., thanks be to God, that the enemies of the city of the Lord, which is the Church, confess the truth about that city; for if it were built after captivity and its walls made of living stones, that is, holy souls, raised against the arrogance of this world, the citizens of that city, that is, the people of the elect, will not give further tribute of hateful servitude by sinning to malignant spirits. Rather, the building of piety will harm the princes of the power of this air, as more of those who, through the washing of regeneration, are taken away daily from the kingdom of the devil, having been born into the service of that kingdom due to the guilt of the first transgression; who, by the grace of God through Jesus Christ our Lord, no longer pay unjust tribute to the enemy, but justly offer proper tribute of due servitude to their Creator, and return to the giver of gifts, from whom they received, by living well and giving thanks, the annual dues of their firstfruits and tithes, which are done through the beginning and perfection of good works.
Ezra 4:14 — Commentary on Ezra and Nehemiah
We, therefore, mindful of the salt which we have eaten in the palace, etc. The Samaritans eat salt in the palace, when heretics are educated with the flavor of worldly philosophy, with the sweetness of rhetoric, and with the cleverness of dialectical art. They also consider it impious to see the king's injuries completed, when they cannot endure if anyone tries to attack the kingdom of the devil with pious faith or action, and they fear wars stirred up in the Church, lest their heresies and deceptions, along with the doctrines of the Gentiles, are defeated by its defenders, led undoubtedly by Him who said: "I have not come to bring peace, but a sword" (Matthew 10). And again: "I have come to bring fire on the earth, and how I wish it were already kindled" (Luke 12)? Namely, the sword of His word, with which He strikes down adversaries; and the fire of charity, with which, by kindling the hearts of His own, He burns away all the arms and shields of the opposing faction.
Ezra 4:16 — Commentary on Ezra and Nehemiah
We announce to the king, that if that city is built, etc. He names the Euphrates river, within which is Syria. Which rightly indicates the stream of holy baptism, either because it is one of the four rivers which, rising from one source in paradise, irrigate the whole world; indeed in the figure of the four evangelists, who, inspired by the one source of life, that is, the Lord Savior, proclaim with a harmonious voice to all nations the washing of salvation; or because Euphrates is interpreted as fruitful; which name most aptly fits that sacrament by which the world, washed and sanctified, customarily brings forth the fruit of souls thirtyfold, sixtyfold, and a hundredfold to God. Therefore, the king of the Persians, who are interpreted as tempters, seeks possession beyond the river, when the ancient enemy, by stirring up the incursions of temptations, tries to break into the boundaries of the Church, and to subjugate to himself even those who are redeemed by the sacred font. The Samaritans help him, as heretics who attack the Church fight for the kingdom of the devil, and as if they are said to be grieving: Because if that city is built, and its walls restored, through true faith and the religious works of the righteous, he will not be able to have possession and place beyond the river, that is, in the hearts of those who are already reborn to God through baptism. They are also understood who do not understand the true faith, that one and the same mind cannot be possessed by light and darkness, iniquity and justice, Christ and Belial.
Ezra 4:17 — Commentary on Ezra and Nehemiah
The king sent word to Rehum the commander and to Shimshai the scribe, etc. The sense of the letter is clear, and so is the allegory; because the profane king, namely the ancient adversary, most gladly supports the wishes of those who persecute the Church, and prohibit it from being built. But the enemies of Jerusalem dwell in Samaria, which is interpreted as guardian; not because they can in any way keep the precepts of faith and truth, who are proven by obstinate mind to oppose the true vision of peace, but because they themselves boast that the custody of virtues remains with them when they fight against the walls of peace through heresy.
Ezra 4:23 — Commentary on Ezra and Nehemiah
Therefore, the example of the decree of King Artaxerxes was read, etc. Moreover, the sequence of history is clear, that the enemies of the people of God first obstructed the holy work by persecution, then attempted to dissipate the plan of their righteous intention with wicked counsels, and yet they were not able to entirely withdraw them from the work of the house of the Lord until, fortified by royal assistance, they opposed them with public authority. Notable is their deceit in accusing, as they complained that those who were building the house of God were constructing a city against the kingdom of the Persians; and with the king commanding that the city should not be built, they immediately, having received the authority of the royal letters, resisted the rebuilding of the temple with harmful power; although they had only accused them of building the city, not of constructing the temple, and the king had only prohibited the city from being built.
Ezra 4:24 — Homilies on the Gospels 2.1
The Jews said, "This temple was built in forty-six years, and you will raise it up in three days?" They answered as they understood. But lest we too should perceive our Lord's spiritual word in a carnal way, the Evangelist subsequently explained what temple it was of which he was speaking. As for their stating that the temple was built in forty-six years, they meant not its first but its second building. For Solomon, the first [builder], finished the temple very rapidly within seven years, during a time of great peace in his kingdom. It was destroyed by the Chaldeans, but after seventy years it began to be rebuilt, at the bidding of Cyrus the Persian, when the captivity was lightened. But the descendants of those who were deported were unable to finish the work that they were doing under the rulers Zerubbabel and Jeshua before forty-six years had passed, on account of the resistance of the neighboring nations.This number [forty-six] of years is also most apt for the perfecting of our Lord's physical body. Writers on natural history tell us that the form of the human body is completed within this number of days. During the first six days after conception it has a likeness to milk; during the following nine days it is changed into blood; next, in twelve days, it becomes solid; during the remaining eighteen days it is formed into the perfect features of all its members; and after this, during the time remaining until birth, it increases in size. Six plus nine plus twelve plus eighteen makes forty-five. If to this we add one, that is, the day on which the body, divided into its separate members, begins to grow, we find the same number of days in the building up of our Lord's body as there were years in the construction of the temple.
Ezra 5:1 — Commentary on Ezra and Nehemiah
And the prophets Haggai and Zechariah prophesied, etc. These things are more fully written in the books of these prophets; with words by which they either reproved the laziness of those who had been more negligent towards the work of the temple, or stirred them to work with the promise of God's aid; by which devotion at their exhortation, Zerubbabel, Joshua, and all the people set themselves to the work of building the house of the Lord. And indeed the prophet Haggai begins thus: In the second year of King Darius, on the first day of the sixth month, the word of the Lord came by the hand of Haggai the prophet saying: Speak to Zerubbabel, the son of Shealtiel, and to Joshua, the son of Jozadak, the high priest, saying: Thus says the Lord of hosts: This people says, The time has not yet come to build the house of the Lord. And the word of the Lord came by the hand of Haggai the prophet saying: Is it a time for you yourselves to dwell in paneled houses, while this house lies in ruins? (Haggai I). And shortly after: And the Lord stirred up the spirit of Zerubbabel, the son of Shealtiel, governor of Judah, and the spirit of Joshua, the son of Jozadak, the high priest, and the spirit of all the remnant of the people; and they came and worked on the house of the Lord of hosts, their God, on the twenty-fourth day of the month, in the sixth month, in the second year of King Darius (Ibid.). And in the following, which we placed above: The glory of this latter house will be greater than that of the former, says the Lord of hosts (Haggai II). Likewise, Zechariah begins thus: In the eighth month, in the second year of Darius, the word of the Lord came to Zechariah, the son of Berechiah, the son of Iddo, the prophet (Zech. I). From which title it is clearer how Ezra names him the son of Iddo, evidently because he was the grandson of him. But Iddo himself is to be understood as a noble prophet, of whom Zechariah, as a distinguished prophet, is rightly called his son. Among these, it must be noted the great spirit of these prophets, who ordered the temple to be built against the decree of such a great king and the Samaritans, and all the surrounding peoples hindering the construction of the temple. Zerubbabel and Joshua, and the people who were with them, are likewise proven to have been of no less faith, as they listened to the prophets commanding rather than the king forbidding. But since we have often spoken in this volume about Zerubbabel and Joshua, or Jesus (for it is the same name), how they designated the Lord Savior, the king and high priest both by lineage and act, it seems appropriate to explain their names as they signify Him. Zerubbabel is therefore called a garden in Babylon, or master of Babylon; Shealtiel, my request is God; Jesus or Joshua, savior; Jozadak, the Lord is just. And indeed openly, as the son of Nun clearly signifies the Lord Christ Jesus. Hence each led the people into the promised land, that one from a long stay in the wilderness, this one from the longer captivity, in a figure of the true Jesus, who, delivering His chosen from all evils, leads them to the joys of the promised heavenly kingdom; who is the son of Jozadak, that is, of the Lord's just one, about whom it is sung in the psalm: The Lord just shall crush the necks of sinners, be ashamed and be turned back, all who hate Zion (Psalm 128). Zerubbabel, called a garden in Babylon, refers historically to him because he was born there, being of the lineage of David, who was born in Bethlehem. According to allegory, it pertains to the Lord; who, that He might lead from the confusion of errors, deigned to arise and dwell for a time in Babylon, that is, in the confusion of this world. He is also called the master of Babylon, not that he teaches the things of Babylon, that is, of this world; but because he instructs those whom he found oppressed by the yoke of Babylon to the grace of freedom, and leads the instructed to the walls of the heavenly homeland. His fat…
Ezra 5:3 — Commentary on Ezra and Nehemiah
At that time, Thathannai came to them, etc. The sense of the letter is clear, because the leaders of the Jews, strengthened by the words of the prophets, were not able to be hindered by the persecution of the enemies from the holy work, which they had ceased from for fear of the enemies while the prophets still rested. What is now carried out in the holy Church in the same manner, while those who had become more lukewarm towards good work due to the snares of evil men or spirits remained for a while, suddenly corrected by the words of either faithful teachers or divine Scriptures, begin to boil over with good endeavors to such an extent that they cannot be overcome by any machinations of temptations, nor can they be recalled from their intended purpose. However, it is rightly asked how it was said, "To which we responded to them," as if he who wrote was present at that time, since Ezra is said to have written this book, who is found not to have been in Jerusalem at this time but came much later during the reign of Artaxerxes. Either he was truly there at that time when the temple was being built and returned to Babylon after the temple was made to lead more of the children of Israel back to Jerusalem; or certainly, even if he was not there while the temple was being built, he nonetheless joined with those who were building, because he considered everything that was done concerning his brothers or that they did as his own. Similarly, the Apostle also, for the sake of fraternal concord, in a way associates himself with the saints who will be at the end of the age: "We," he says, "who are alive, who remain, will not precede those who have fallen asleep at the coming of our Lord" (I Thess. IV).
Ezra 5:7 — Commentary on Ezra and Nehemiah
And it pleased them that the matter should be referred to Darius, etc., until the end of the letter. This letter that Thathannai writes to Darius is very different from the letter that Rehum and Samsai wrote to Artaxerxes. For that letter was filled with accusations against the people of Jerusalem, whereas this one is full of praise not only of the people but also of Almighty God. Indeed, it begins thus: "To King Darius, all peace. Let it be known to the king, that we went to the province of Judea, to the house of the great God, which is being built with unpolished stone, and timber is being laid in the walls, and this work is being diligently built, and it grows in their hands. Therefore, we questioned these elders, and thus we said to them: Who gave you the authority to build this house? etc." In these words, it is also noteworthy how it is said, the house of God is built with unpolished stone; since it is evident that such a work could only have been done with polished stones. But "unpolished stone" should be understood to mean new stone, which they indeed found unpolished, but by polishing, they made it fit for building the house of the Lord: for even if some of the old stones, which, as Jeremiah lamentingly shows (Lamentations 4), were scattered at the head of every street, remained, it is nonetheless doubtful that new stones had to be polished, from which the work of the temple could be completed. In which indeed there is an evident mystery, since we see the Church of God being built, not only from those who repentantly return to the life of holiness which they previously lost by sinning; but also from those who recently have been called to faith, composed under the instruction of teachers like the rule of craftsmen, and placed in the building of the house of the Lord in a suitable order. Although it can also be rightly understood this way, that the temple was built of both old and new stones, of long-polished and more recently unpolished stones; since from both peoples, namely the Jews and the Gentiles, one Church of Christ is gathered; one, which was long polished in knowledge and observance of God's law; the other, which was enslaved to idolatry, had shed the deformity of a rustic and earthly mind by no industry of spiritual architects, by no cult of piety. And what follows in the same letter: And timber is placed in the walls. The timber that was placed for the monument or ornament of the walls of the temple signified the same life of the saints in the ornament of the holy Church, which the stones also signify, as we have taught above. These timbers the prophet mentions in a psalm, in which the house of the Lord is built after the captivity: "Then all the trees of the forest will rejoice before the face of the Lord, because he comes, for he comes to judge the earth" (Psalm 96). Indeed, the hearts of the once proud rejoice because they were cut from the impious mount of ancestral tradition, and have deserved to be transferred into the construction of the house of the Lord. They rejoice before the face of the Lord, because he comes to judge the earth; whose strict judgment they have anticipated by a healthy fear, and whose coming once they dreaded as sinners, now corrected and justified, they eagerly desire. That former letter, therefore, was written with insidious intent, this one with friendly letters; and rightly so, because the former was from the Samaritan enemies of the Jews everywhere; but this one was sent by the governor of the region beyond the river, that is, lower Syria and Phoenicia, and by his associates, who had no domestic enmities against the Jews, but only wished to know and execute the will of the king, from whom they received the authority of governance. Hence, the Samaritans, who wrote the first letter inciting the king's anger against the builders of the temple, are rightly compared to heretics, who often so defile the Church with vile plagues that they even make it hateful to the Gentiles and aro…
Ezra 6:1 — Commentary on Ezra and Nehemiah
Then King Darius commanded, etc. Josephus (Antiq. XI, 3) mentioned the name of the place where these letters of Cyrus were found thus: And a book was found in Ecbatana in a constructed tower, in the region of Media. Moreover, another translation has it thus: In Ecbatana, in the safest building of the region of the Medes. Hence it seems likely that the name Media signifies nothing other than Media. What follows is:
Ezra 6:3 — Commentary on Ezra and Nehemiah
And as for laying the supporting foundations, etc., it is not for us to explain; because neither in the earlier building of the temple nor in the later one is any of these measurements or such work found. Hence it is inferred that Cyrus uttered this of his own accord, and noted the measurement or order of the work as seemed appropriate to him; inasmuch as the temple, as the Words of the Days recount, in the first measure, that is, within the inner walls, had sixty cubits of length, twenty cubits of width. Furthermore, as the history of Kings writes, the height was up to the upper chambers thirty cubits; then another thirty cubits up to the upper chamber, as the height of the porticoes ascended, as Josephus testifies (Antiq. VIII, 3); then another sixty up to the top of the roof; that is, altogether one hundred twenty cubits, as the Words of the Days teach. But how does he say that three courses of uncut stones are to be laid, and thus the courses of new wood, when the whole temple was lined inside with cedar? unless perhaps it was the custom of the Persians to build temples in a varied work such that there were three courses of stones along the walls, and the fourth of crafted wood: and he also thought that this should be done in the same way in the temple of Jerusalem. Or perhaps it should be understood that he spoke of the court of the priests, which was made around the temple in a circle, had three courses of polished stones, and a fourth of cedar wood, and it was up to the chest height of those standing by; or certainly the house of the Lord, which was in front of the temple, about which the Scripture, when the palace of King Solomon was being built, thus recounts: He also made the greater court roundabout of three courses of hewn stones, and one course of hewn cedar, and likewise in the inner court of the house of the Lord, and in the porch of the house (1 Kings VII).
Ezra 6:5 — Commentary on Ezra and Nehemiah
But the golden and silver vessels of the temple, etc. It states that the vessels were then placed in the temple of God, signifying the temple of the Babylonians, in which Nebuchadnezzar had placed them, as is more clearly read above, from which Cyrus had ordered them to be taken and returned to Jerusalem. So far, the letters of King Cyrus, which were found in Ecbatana; to which were suddenly added, in a new and unusual manner, from the persona and authority of King Darius:
Ezra 6:6 — Commentary on Ezra and Nehemiah
Now therefore, Thathannai, governor of the region, etc. Thus the sequence of the text is such, as if Darius himself had read the letters of Cyrus, and immediately confirmed them with his own authority upon reading them, thereby restraining all their adversaries, and ordering the temple of God to be built in its place, as it was read to them, and assisting its worshippers in all things with the most devoted mind to serve according to his will. Therefore, Artaxerxes, who forbade the building of the house or city of God above, signifies those lords who opposed the construction of the holy Church with persecutions leading to death; amidst these disturbances, the same Church flourished most especially by the victory of the martyrs. Darius signifies the pious devotion of those kings who, recognizing the will of the Christian faith, not only did not resist it but also took care to assist it with their own means. Many of these, after the prohibitions of the previous persecutions had been lifted, desired to consecrate themselves and their subjects with the sacraments of the same faith; the persons of whom fittingly correspond to what is subsequently added in the words of King Darius:
Ezra 6:8 — Commentary on Ezra and Nehemiah
But also it has been commanded by me, etc. For who could explain how much the Church has been aided or even enriched throughout the world by the liberality of royal gifts? Although it can also be understood allegorically, that expenses from the king's treasury are allotted to the work of the temple, when some from the family of secular princes come to the faith of Christ, with the princes themselves favoring them; who, as it were, were in the king's treasury, while they were privy to royal secrets. But they are given to the elders, that is, the senior Jews, for the expenses of the work of the temple, while to those who have preceded in the confession of Christ, entrusted to the teachers for education, and uniting to the members of the Church; such as Cassiodorus, formerly a senator, suddenly a doctor of the Church; who, while carefully considering what Ambrose, what Hilary, what Augustine, what Cyril, what John, what other brothers said in the exposition of the Psalms, which he made excellently, undoubtedly proved himself taught by the senior Jews, that is, the confessors and praisers. The subsequent statement is similar to this:
Ezra 6:9 — Commentary on Ezra and Nehemiah
But if it shall be necessary, also calves, etc. For who does not know that calves, lambs, and kids, which are clean animals, also grain, salt, wine, and oil, which through the law were offered to God, are often understood in the Holy Scriptures as signifying good men, or perfect works, or spiritual gifts? All of which are now, by the king's command, offered as a burnt offering to the God of heaven, while, with the favor of the powers of this world, the holy matters of the Church increase, and the peoples subject to them from all sides are gathered into the one and the same faith of truth to be consecrated to Christ, and whatever good each one has naturally heard divinely, whatever beneficial he has learned from the men of the Churches, he expends all this in the service of divine worship. Concerning which it is aptly said that according to the custom of the priests who are in Jerusalem, they should be given, because surely the vows of those offering are made acceptable to the Lord only if they are offered according to the situation of catholic peace. For whatever good things are mixed either with pagan superstition or with heretical contention ought in no way to be considered as good. But the same priests offer them for the life of the king and his sons, according to that of the Apostle: I urge therefore, first of all, that supplications, prayers, intercessions, thanksgivings be made for all men, for kings and all that are in authority, that we may lead a quiet and peaceable life (I Tim. II).
Ezra 6:11 — Commentary on Ezra and Nehemiah
Therefore, a decree was established by me, etc. The sense of the letter is clear: because he wished to impose the most severe punishment, if anyone attempted to change the decree of his religion; that is, the loss of everything he could possess and his soul, which he would lose even confined to a cross, with the torment of prolonged suffering. The spiritual understanding is also clear, because our works are all compared to wood: good indeed to fruitful trees, but bad to barren and worthy of fire. The wood is taken from his house, who tried to oppose the Lord's burnt offerings; and it is raised, and he himself is nailed to it, when the works of those who resist the peace of the universal holy Church are manifest to all as useless and perverse; and they are shown to have sought not the joy of life in these works, but rather a snare of death. The house of such people is also made public, that is, written into public record, when even their bodies in which they remained longer in this life are handed over to the most savage exactors to be punished perpetually at the resurrection, that is, to spirits. However, Darius rightly and faithfully desires that his decree be confirmed with the help of divine power, as he abruptly adds in prayer, saying: "May the God who caused His name to dwell there scatter all kingdoms and people who stretch out their hand to oppose and destroy that house of God which is in Jerusalem."
Ezra 6:12 — Commentary on Ezra and Nehemiah
I, Darius, have established a decree, etc. And he himself, therefore, as a man temporarily endowed with the kingdom, for the peace of the house of God, does everything he can with public law, breaks those who contradict as much as he can: and God, since he has eternal and omnipotent power, he truly asks to accomplish the same thing, and desires with pious devotion that His name may remain perpetually in His house; and whoever dares to attack this, may they be deprived of the kingdom and life forever. Which in the same order is also conducted now in the holy Church, when earthly powers converted to the faith issue public edicts for the state of the same Church, and with the Lord's help, and placing all enemies under His feet, desire always to have tranquil peace and quiet.
Ezra 6:13 — Commentary on Ezra and Nehemiah
Therefore, Thathannai, the governor of the region beyond the river, and his associates executed it diligently, etc. And now also, with people flocking to the faith, and sometimes even from those who are outside, favoring its peace, the elders of the Jews, that is, those who are worthy of the seat of teaching, build and prosper their Church daily either by word or by example; for even if the ancient enemy attacks occasionally, nevertheless the word of God finds some in whom it may prevail and, with the adversaries driven away, may construct the walls of truth.
Ezra 6:14 — Commentary on Ezra and Nehemiah
And they prospered according to the prophecy, etc. For the same prophets had foretold that if they persisted in building the temple, they would soon, with the Lord's granting, complete the work itself and also abundantly abound in all good things as a reward for their devotion. Among these is the saying of Zechariah: The hands of Zerubbabel have laid the foundation of this house, and his hands shall also finish it; and you will know that the Lord of hosts has sent me to you (Zech. IV). This means that when you see the temple completed by that same Zerubbabel who laid its foundation, then you will understand that I was sent by the Lord and that what I spoke, I said by His command. Also Haggai says: From the twenty-fourth day of the ninth month, from the day that the foundation of the temple of the Lord was laid, consider: Is the seed yet in the barn? And do the vine, the fig tree, the pomegranate, and the olive tree still not yield? From this day, I will bless you (Haggai II). And the outcome of events showed that what was truly predicted had come true. Moreover, all the prophets, indeed all the sacred authors of Scripture, promise prosperity to the builders of the holy Church, that is, to the teachers, if they, not wearied by adversities, do not rest from their holy labor. For divine help shall be present, whereby the house of the Lord, begun in the heart of the listeners by believing and living well, will be completed. To those same architects will come the blessing of the fruits of the vine, the fig tree, the pomegranate, and the olive tree, that is, a more abundant supply of spiritual gifts, which will undoubtedly be granted to us more abundantly by the Lord as we more diligently strive to build the habitation of His glory, whether in ourselves or in the hearts of our neighbors. Nor should anyone consider contrary what Haggai says, that the foundation of the temple was laid under King Darius, to this sacred history we are expounding, which states that in the second year of King Cyrus the temple was founded by the masons, with the people greatly rejoicing and praising God (I Esdr. III). For then the foundation of the temple itself was described, that is, the interior house of holiness, whose measurements are especially referred to in the histories of Kings and Chronicles. But now, along with the building of the house itself, the buildings of the porticos and treasuries, which surrounded the house in a circle on every side, are narrated as founded, of which mention is made in the book of Chronicles as follows: He also made the courtyard of the priests, and the great vestibule, and the doors of the vestibule, which he covered with bronze (I Chron. IV). In this vestibule surrounding the temple, both the people used to stand to pray and the guards and doorkeepers of the temple used to keep watch through their shifts day and night, as the book of Chronicles abundantly teaches there. Sometimes this house generally is counted with the temple itself; as in the Gospel, where the Lord, teaching in the temple, was brought a woman caught in adultery by the Pharisees and Scribes (John VIII), whom they could have brought only into some portico of the temple; at other times, separately under the name of treasuries, or chambers, or porticoes, or courtyards. Hence the Psalmist says: Who stand in the house of the Lord, in the courtyards of the house of our God.
Ezra 6:16 — Commentary on Ezra and Nehemiah
Now the children of Israel, the priests, and the Levites, etc. The sons of the captivity rightly rejoice that they are worthy to both cast off the yoke of captivity and to build the house of God, which was destroyed. They offer a great number of sacrifices in the dedication of His house as devout servants to God. They also offer sacrifices for the sin of all Israel, not only for those who could be present, but also for those who were still placed in Babylon or in other provinces, living among enemies outside the promised land. They pray to God to be merciful to them as well and to protect them from evils among the enemies or to bring them back to the desired homeland. Because the rebuilding of the house after their captivity, as often said, signifies the correction of those who have strayed from the path of truth through sin after having initially started it, the well-restored temple is rightly dedicated by the priests and Levites and the other sons of the captivity in joy. For when those who have sinned are corrected, there is great joy in heaven before the angels of God (Luke XV). There is joy also for the teachers who have labored for the salvation of the erring; and for all those who have migrated from Babylon, that is, the confusion of sins, to the height of virtues—the promised land in thought and deed. Therefore, both the priests and Levites and all the people rejoice in the dedication of the restored house of the Lord because all orders of the holy Church must rejoice together in the reconciliation through penance of those who have sinned. They offer sacrifices in this dedication when they render thanks to God for the conversion of the erring, when many, seeing their devout life to God, also gird themselves to works of greater virtues, not wanting to be slothful in good works, in which they had remained more innocent, by sinning less. This can equally be understood of those who have recently come to faith, to receive the sacraments of Christ, that many who were advanced in the faith often emulate the more fervent zeal of the newcomers and follow their examples in good works. Not only do the priests, Levites, and the people offer sacrifices for the dedication of the house of the Lord which they had renovated, but also for the sin of all Israel. For just as it is fitting to favor the good deeds of those who are with us, and to make their good deeds our own by imitation, so it is necessary with diligent care to pray to the Lord for the state of the whole Church which is scattered throughout the world, according to the example of the Lord's prayer; in which no one asks for daily bread, or for the forgiveness of sins, or to be delivered from temptation and evil, only for himself, but rather for all who have the same Father in heaven. Likewise, after the temple has been built, dedication follows when the total number of the elect shall at the end of the world reach the grace of heavenly rewards. Many acceptable sacrifices to God are offered in this dedication; those, indeed, of which the same house of God, that is, the holy Church, rebuilt through the glory of immortality after the long captivity of mortal distress, sings to its Creator and Redeemer, saying: "You have broken my bonds, I will sacrifice an offering of praise to You" (Psalm 115). And since the same sacrifice of praise is to be offered to God, not only for the gifts of virtues given, but also for the purged and removed stains of vices: correctly, after bulls, rams, and lambs were offered in the dedication of the temple, goats are also said to have been slaughtered for the sin of all Israel; for the grace of God, which confers the benefits of virtues, also removes the iniquity of sins. No Pelagian has a place in the house of God, who persuades that by the freedom of his own will he can either be freed from evils or confirmed in good. Indeed, goats for sin are offered in this life when the elect of supreme piety supplicate to be freed from sins. They are also offe…
Ezra 6:18 — Commentary on Ezra and Nehemiah
And they appointed priests in their orders, etc. The order demanded devotion, so that after the Lord's house was built and dedicated, priests and Levites who would minister in it were immediately ordained; lest the house shine in vain if those who serve God within were lacking. This should be frequently impressed upon those who, constructing monasteries with magnificent work, do not at all place teachers in them who would encourage God's people to the works of God, but rather serve their own pleasures and desires there. But what he says about priests in their orders and Levites in their turns being appointed signifies the shifts of weeks; in which the whole assembly of each rank was distributed into twenty-four parts, so that each order would minister its turn during its week, specifically from Sabbath to Sabbath in the temple; and then, for twenty-three weeks, free from the temple's duties, they would take care of their own household affairs, as the Words of the Days narrate. For around the inner sanctuary, they had already made the porches of the temple, at the gates of which the Levites kept watch in turns, as it is also written there. But what is said, "As it is written in the book of Moses," does not refer to the shifts of the Levites, but to the works of God; for Moses wrote what the priests and Levites ought to do in the house of God; but the shifts of the Levites and the orders of the priests into twenty-four lots, as we mentioned, were described not by Moses, but by King David with the prophets, priests, and Levites of that time. And now too, with Christ's Church being built and dedicated through the regeneration of new peoples to the faith, it is fitting to appoint priests and Levites in their orders and turns over the works of God; and the people are initiated not only into the sacraments of faith but are also instructed to perform the works of God by the examples and teachings of the righteous ones preceding in Christ; and this not by the capture of human ingenuity, but as it is written in the book of Moses. To which the Lord's saying agrees: "Go therefore and teach all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all things whatsoever I have commanded you" (Matt. 28). Therefore, we must teach our hearers not our own precepts, but those which are the commands of the law and the Gospel, if we care to reach the rewards which the Lord promised, together with those same hearers.
Ezra 6:19 — Commentary on Ezra and Nehemiah
However, the sons of the exile made the Passover, etc. What was the point of recounting the celebration of the Passover after the house of the Lord was built in the historical narrative? When it had long been promised that from the first day of their arrival in Jerusalem, they would offer the legitimate sacrifices and holocausts in all the festivals of the Lord. Unless perhaps he wished to recount the Passover being celebrated particularly to remind the reader that the sons of the exile completed the building of the temple with the same devotion of spirit with which they had begun. For it was already predicted there that the people gathered as one man in Jerusalem, and Joshua the son of Jozadak rose up, and his brothers, the priests, and Zerubbabel the son of Shealtiel, and his brothers, and they built the altar of the God of Israel, to offer burnt offerings on it. And now, with the temple dedicated, already in the forty-sixth year, the same piety of religion is remembered to be in the hearts of all, when it is said that the priests and Levites were purified as one, all clean to sacrifice the Passover. For what greater perfection can there be in this life than the unity of a clean multitude? For there were many priests, many thousands of Levites, who were all purified and clean to sacrifice the Passover. Nor with differing intentions of souls, but, as Luke writes about the early Church of the New Testament, with one heart and one soul, which is found true in faith and love of God, nor is there a differing unity of love and chastity in the people. When it is said to sacrifice the Passover to all the sons of the exile and their brothers, the priests, and to themselves, it is immediately added:
Ezra 6:21 — Commentary on Ezra and Nehemiah
And the children of Israel ate, etc. Therefore, the Passover was sacrificed for all the children of the exile, all the children of Israel ate, not only those who had returned from captivity, but also all who had previously been situated elsewhere, who had at that time purified themselves from the defilements of the people of the land to come to them. This can also be rightly understood of the proselytes, who, though naturally Gentile, were converted to the people of God, having received circumcision and being purified by legal sacrifices, so that they too were worthy of participating in the saving sacrifice. And it is to be noted that he calls the people of the land those who serve the defilers; so that by contrast, he might teach that the people of heaven are those who, being separated from them, serve the Lord in unity and chastity, and celebrate his solemnities with a sincere heart. Nowhere else, unless I am mistaken, is the same people of Israel found to have existed with such devotion with the priests and Levites, their teachers that is, since they came out of Egypt through Moses; but this devotion was made by divine chastisement, for when they were delivered to be afflicted by their enemies for their sins, afflicted by adversities, they were turned away from sins by repentance; by the merit of repentance and conversion, they were freed from their enemies: and being destined to serve God better, they were called back to their own homeland. But up to this point, we often see even those who have frequently defiled the temple of their body by sinning, and thereby have been taken captive by the devil, returning to the Lord through repentance. And rightly so, with greater diligence than they were accustomed to before, they have striven in good works to prepare again in themselves a dwelling place for their Creator. It is to be noted indeed that Solomon first completed the temple in the greatest peace of his kingdom, in a very short time, with no one contradicting in any way; but now, having been destroyed on account of sins, the children of the exile, with great contrition of heart, labored in a long work, often delayed by the enemies, and finally, divinely aided, restored it. For it is easy indeed for anyone converted to faith and recognition of the truth, to renounce the devil and confess the living and true God, to receive the sacraments of Christ; and being initiated by these, to become His temple in remission of all sins, and to keep the received innocence of life with accompanying grace. But it is of great labor for anyone who, having received the sacraments of faith, contemptuously sins, to recover their former dignity; for to such a one, cleansing cannot easily be given again through the water of baptism, but the sin tainted must be washed out with the long labor of repentance, with copious flows of tears, with the more stringent efforts of continence, by whose cleansing the very habits of vices also resist like an enemy crowd of Samaritans; the more difficult to overcome, the longer they have possessed the land of the heart devoid of virtue. It can also be said that therefore, particularly with the house of God rebuilt and dedicated, remembrance is made of the Passover, since none would doubt that people of such religion would want to celebrate the Passover in its due time; so that it might mystically be insinuated that this is the sum of all perfection, when, having transcended all the desires and allurements of the world, we always with entire intention of mind ponder the entrance into another life. For Passover is interpreted as passing, having its name from this, that either the children of Israel in it, through the sacrifice of the lamb, passed from Egyptian slavery to the joys of freedom, or the spotless Lamb Himself, that is, the Lord Christ, sacrificed for our redemption, passed from this world to the Father. Which we also imitate, when we pass from base pleasures to seek heavenly things. Indeed, we perfectly…
Ezra 6:22 — Commentary on Ezra and Nehemiah
And they kept the Feast of Unleavened Bread, etc. The Apostle teaches us how we ought to keep this feast spiritually, saying: "Let us therefore feast not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth" (1 Cor. 5). This is to be observed for seven days; because throughout all this world's time, which runs for as many days, we ought to lead our life in sincerity and truth, indeed in the sacrifices and holocausts of all good works. And because our Lord, at the time of the Passover, conquered death, tasted momentarily with the eternal power of resurrection; the celebration of the Passover may be referred typologically to the time of our resurrection; so that the building of the temple designates the present state of the Holy Church, the dedication signifies the future life, which happens in the exultation of the holy souls, when they leave the body. The sacrifice of the Passover hints at the glory of the resurrection, when all the elect, no longer believing in the sacrament, but seeing in reality and truth, will be refreshed by the flesh of the spotless Lamb, that is, of our God and Lord. Hence, in this Passover, it is stated that all the priests and Levites, the entire assembly of the people, all who had flocked to them from the nations, were pure, as if they had all attended as one; for then the Lamb of God truly takes away the sins of the world. And as the Apostle John says: "The blood of Jesus, the Son of God, cleanses us from all sin" (1 John 1). Then there will be true unity when God will be all in all (1 John 1; 1 Cor. 15). Then the true feast of unleavened bread will be celebrated in joy, when no leaven of malice or wickedness remains in the elect, and all will cling to the divine vision in truth and sincerity of heart. And this not in the seven days of the passing world, but in the one day of everlasting life in the courts of the Lord, which is better than thousands in the light of the Holy Spirit, whose sevenfold grace the prophet commends to us (Ps. 84).
Ezra 7:6 — Commentary on Ezra and Nehemiah
After these words, in the reign of Artaxerxes king of Persia, etc. Josephus (Antiq. XIII, 5) considers this Artaxerxes, under whom Ezra ascended from Babylon to Jerusalem, to be Xerxes, the son of Darius, who reigned after him. Furthermore, the books of Chronicles believe that the successor of the same Xerxes, who is also called Artaxerxes by them, is here designated. Now Darius, under whom the temple was built, reigned thirty-six years; after him Xerxes reigned twenty years; after whom Artabanus for seven months, which chronographers count as a year; after whom Artaxerxes for forty years. Ezra, a swift scribe in the law of Moses, because he restored the law which had been consumed; not only the law but also, as common tradition of the elders says, he rewrote the entire series of sacred Scripture which had been equally consumed by fire, as he saw fitting for the readers. They say in this work, he added some words which he deemed appropriate; among which is this: "And there arose not a prophet in Israel like Moses, whom the Lord knew face to face," etc. Words indeed which only one who lived long after Moses could say. And in the book of Samuel: "Formerly in Israel a man going to inquire of God would say, Come and let us go to the seer. For he who is now called a prophet was formerly called a seer" (1 Sam. IX). Moreover, he left untouched some entire volumes, which were once held among the people of Israel; of which now only the memory of the name remains in sacred Scripture; as it is said in the book of Numbers: "Wherefore it is said in the book of the wars of the Lord" (Num. XXI). And in Joshua: "Is this not written in the book of Jashar?" (Jos. X). But also in the volume of Kings and Chronicles, the historical books of the prophets Ahijah the Shilonite, and Shemaiah, Iddo, and Nathan, as well as Isaiah, and Jehu the son of Hanani are mentioned (1 Kings XVI; 2 Chron. IX); concerning whom it is said that he wrote the book of the kings of Israel; and many others, of which it is said no traces can be found today. The Hebrews also report, and there is no doubt among them about this matter, that the same Ezra invented lighter letters against the names of those they had hitherto used, by which he swiftly restored such a great amount of books that had been consumed. Therefore he is known not only as a scribe but also as a swift scribe. However, the earlier letters remained with the Samaritans, with which they used to write the five books of Moses, which they alone had received from the sacred Scripture.
Ezra 7:7 — Commentary on Ezra and Nehemiah
And they ascended from the children of Israel, etc. Because on the first day of the first month he began to ascend from Babylon, and on the first day of the fifth month he came to Jerusalem, he says they came to Jerusalem by anticipation. Moreover, in the following he describes more fully in order how they came, and where they assembled their army. It should be noted that at the beginning of this volume it is written that they ascended from Babylon according to the promise of Cyrus, with leaders Zerubbabel and Joshua, of the sons of Judah and Benjamin with the priests and Levites, all whose spirits God had stirred. It is also added of them that they were of the captivity which Nebuchadnezzar king of Babylon had carried to Babylon. However, here under the leadership of Ezra there is no mention of Judah and Benjamin, nor of those carried away by Nebuchadnezzar, but only of the children of Israel, and of the priests and Levites who went up with him. Whence it seems likely that those who were called back to Jerusalem at that time were from Judah and Benjamin, who had been carried to Babylon by Nebuchadnezzar. But those who are now read to have been led back by Ezra were from the ten tribes, who were specially called Israel after the division; whom the kings of Assyria had long before the times of Nebuchadnezzar taken captive and made to dwell beyond the mountains of the Medes. Thus, for the most part, two tribes returned home and laboriously restored the temple. But the ten tribes, who had less care for the temple and religion, neglected to return to their homeland though commanded by the king, because with the empire of the Chaldeans destroyed, they lived freely under the kings of Persia, who favored their people. Yet, when they learned that the temple had been rebuilt and that the envy of the Samaritans was curbed, some of them finally consented to return home; although many remained there, whose descendants are said to still be detained in those parts today, serving the Persian nation. Just as often mentioned, Zerubbabel and Joshua designate the Lord and Savior, who by his grace releases the captivity of the human race and builds his own house in us by sanctifying and possessing us; so also Ezra, both priest and swift scribe, plainly announces the same Lord, who did not come to destroy the law but to fulfill it (Matthew V). He could rightly be called a scribe of the law of God, or a swift scribe in the law of Moses, because he gave the law to Moses through an angel, he taught the holy prophets all truth by the grace of his Spirit, and as soon as he touched the minds of all the elect with his love, he kindled them to understand and do the will of God the Father. Hence, promising the grace of the New Testament, the prophet said: "And this is the covenant that I will make with the house of Israel after those days," says the Lord; "I will put my laws into their minds, and write them on their hearts" (Jeremiah XXXI, Hebrews XV). The psalmist beautifully remembers this scribe, saying: "My tongue is the pen of a swift-writing scribe" (Psalm XLIV). For the tongue of the prophet was the pen of a swift scribe; because what the Lord inwardly taught him by illuminating him without any delay, he himself declared outwardly to men in time by his tongue's service. Ezra, whose name means helper, openly demonstrates this. He is indeed the one through whom alone the faithful people are usually introduced to be liberated from tribulations, and as if from Babylonian captivity to the freedom of Jerusalem, from the confusion of vices to the peace and serenity of virtues, advancing by the steps of merits. In the second psalm of Ascents (Anabathmon), he shouts to all who aim for the highest, showing by whom they should aim and reach: "My help comes from the Lord, who made heaven and earth" (Psalm CXX). Ezra also held this figure in his actions, when he led a considerable part of the people back from captivity to Jerusalem, and brought money and sacred…
Ezra 7:9 — Commentary on Ezra and Nehemiah
And on the first day of the fifth month, he came to Jerusalem, etc. That is to say, he was confirmed by divine grace and protection, because he was completing a successful journey. Likewise, in the mystical sense, the mediator of God and men, according to the good hand of his God upon him, that is, according to the disposition of divine power, which was in him. For God was in Christ, reconciling the world to Himself (II Cor. V). Indeed, that hand was over him, according to the fact that he was made man. Hence he said: The Father is greater than I (John XIV). For greater is the divinity, not only of the Father but also of Christ Himself, and of the Holy Spirit, which is one. By that same hand of divine power, exalted in passion, he ascended to the walls of the heavenly city, showing this ascent path to his followers who humbly follow him.
Ezra 7:10 — Commentary on Ezra and Nehemiah
For Ezra had prepared his heart, etc. Oh, what great virtue of this saying, what sublimity of merit, for a man to prepare his heart for the obedience of the divine will, and to be able to say: "My heart is ready, O God, my heart is ready; I will sing, and I will chant a psalm to the Lord" (Psalm LVI)! That is, I will exult in the Lord with my whole soul, and I will accomplish in the execution of works what has been commanded by Him. Therefore, he prepared his heart to investigate and rewrite the law of the Lord, which the devouring flame had consumed. He also prepared so that he himself might first fulfill this by doing, and thus open his mouth to teach others. This can similarly be understood of the Lord Jesus; for He prepared His heart to investigate the law of the Lord, as He divinely provided for Himself a man He would take up, who would not only be without sin but also full of grace and truth, because with no law of sin conflicting in Him, He would keep the law of God without any contradiction of mind or flesh. Hence, He says in the Psalm: "In the volume of the book it is written of me: I desired to do your will, O my God, and your law is in the midst of my heart" (Psalm XXXIX). Likewise, the Lord investigated the law of God, because, setting aside the traditions of the Pharisees, He taught how the Holy Scripture was to be understood mystically, what spiritual secrets were hidden under the cover of the letter; because He showed that the decrees of the Gospel, which He brought to the world, were more perfect, more acceptable to God the Father, than those He had previously sent through Moses. Hence, He Himself says: "You have heard that it was said to the ancients, 'You shall love your neighbor, and hate your enemy': but I say to you, love your enemies;" and so forth.
Ezra 7:11 — Commentary on Ezra and Nehemiah
This is a copy of the letter of the edict, etc. Artaxerxes, who with the most devoted mind venerates the temple and the priests of God according to his ability, and offers prompt service to him, indicates the Christian princes, just as his predecessor Darius did. And it is not surprising if we say that the successors of Cyrus, who built the temple of the Lord and the city, who loved and helped his servants and law, bear the figure of the kings of Christians, since the Lord himself through the prophet said that Cyrus comes as a figure of his son, and deigned to honor him with that name, saying: This says the Lord to my Christ Cyrus (Isa. XLV); and the rest which we have more fully set forth above about him.
Ezra 7:12 — Commentary on Ezra and Nehemiah
King of kings Artaxerxes to Ezra the priest, etc. He names him the most learned scribe of the law of the God of heaven, because even to the king himself the fame of divine virtue had reached, through which he had renewed the Law, burned by the Chaldeans, in the same words as before, although in a different character of letters. He also names the God of heaven, to distinguish from those whom he knew that the foolish madness of wretches had instituted among dead men, or certainly some. I beseech, however, that it may not be burdensome to the reader to briefly run through the text of the letter, and to see how much it fits the persons of Christian kings.
Ezra 7:13 — Commentary on Ezra and Nehemiah
From me a decree has been made, etc. He grants permission to all who wish to go to Jerusalem, he compels no one to go: and Christian princes, compelling no one, lest the will of faith be uncertain or doubtful, permit all who are pleased from their kingdom to worship Christ.
Ezra 7:14 — Commentary on Ezra and Nehemiah
For you have been sent from the presence of the king and his seven advisors, etc. And in the book of Esther, we read that it was the custom of the Persian kings to use the counsel of seven wise men in all matters to be done or decided. The faithful use seven advisors when in all things they do, they follow the precepts and decrees of the divine Scriptures. Of which the Psalmist says: The words of the Lord are pure words, silver refined in a furnace, purified seven times (Psal. XI). This is perfected by the holy sevenfold illumination of the Spirit. But if anyone finds it incongruent that something good could be figured in the holy Church from the advisors of that Persian king by whom the people and prophet of the Lord are released from captivity and sent back to their homeland, let them read the small works of the Fathers, who figuratively said that the holy actions of our Redeemer were designed through the actions or cases of reprobate kings Saul and Jeconiah: namely, Saul anointed as king but killed due to his own crimes, interpreted as the innocent death of King Christ: and Jeconiah's translation from Judah to Bethlehem, which he held due to his sins, relating typologically to the grace of our Redeemer, by which He deemed it worthy to migrate for the salvation of nations around the world, leaving the Jews behind due to their perfidy. They taught that the actions or deeds of Pharaoh or Nebuchadnezzar should be understood typologically in relation to the enemies of the Church. For example, Pharaoh commanded the male infants of God's people to be killed in the river, but to spare the females; because the devil desires to extinguish strength in us and nurture what is frail and weak. Likewise, Nebuchadnezzar ordered all the peoples subject to him to bow down and worship his statue upon hearing the sound of symphony and music. And the devil strives to bend the hearts of mankind away from righteousness through the allure of earthly pomp and toward following desire, which is the servitude of idols, deceiving their hearts. Therefore, if the evil deeds of the reprobate happened as a figure not only of evil but also of good, why could not the good deeds or words of the good, contained in the prophetic volume, prefigure the good acts of their followers? Also, let us consider the works of Saint Augustine, who said that even the seven men of one woman who died without children, about whom the Sadducees, denying the resurrection, tempted the Lord, have a certain figure of ecclesiastical sacrament, as well as the woman, her sterility, and death. He also taught that the deaths of those same men were figures of memorable things since neither the Lord Himself nor any of the evangelists narrated this story from their own perspective; but the evangelists included in their writings what the impious had spoken against the Lord with blasphemous lips because of the most sacred response of the Lord. Thus, Ezra is sent from the presence of the king and his seven advisors to visit Judea and Jerusalem. And since the leaders of the world have been converted to faith and are also strengthened by the exhortations of the holy Scriptures, they desire Christ the Lord to come to save His Church and to gather from the nations through daily aid, which the name Ezra signifies, shouting earnestly: O Lord God of hosts, come back, look down from heaven, and see and visit this vine (Psal. LXXIX). That You may visit, he says, Judea and Jerusalem in the law of Your God, which is in your hand. For the law of God was in Ezra's hand; since he not only preached it with his tongue but fulfilled it in action. Likewise, our Lord, appearing in the flesh, had the law in His hand, not only because He followed the precepts of the law in all things but also because He had the decrees of the law in power; and truly He once established it through Moses as He willed, and now He changes it as He wills and transfers it to more perfect things. Hence He said: You have heard that it was…
Ezra 7:15 — Commentary on Ezra and Nehemiah
And to bring silver and gold, etc. Note the faith and wisdom of the king and his counselors, who understood that the gifts they wished to offer to the Lord should be offered through him who had the law of God in his hand, that is, fulfilled it in deeds. It is wondrous to say, how faithfully and learnedly the king declares that he has a tabernacle in Jerusalem, whom he previously called the God of heaven; for we are accustomed to use a tabernacle on a journey, and the God of heaven has a tabernacle in Jerusalem; because he who has an eternal seat in the heavens deigns to dwell for a time with the saints who are on pilgrimage in this Church. Hence that passage of Revelation, "Behold, the tabernacle of God is with men" (Rev. 21). Indeed, because the blessed Ezra represented not only the preachers of the holy Church, among whom he was one, but also the Lord Savior, to whose members he belonged, it is as if we offer our gifts through him, whose help we need in all things, so that the good works we do may be acceptable to God the Father. For no one, he says, comes to the Father except through me (John 6). And concerning him, John says, "He is the atonement for our sins" (1 John 2).
Ezra 7:19 — Commentary on Ezra and Nehemiah
And all the silver and gold whatsoever you find, etc. The story is clear, that for this reason the king and his counselors gave money to Ezra to be carried to the temple of the Lord, and they also desired others to give, so that sacrifices, and offerings, and libations might be bought from this money, which would be offered upon the altar of God: and if any money remained, it would be distributed not otherwise than according to the will of God. And it should also be noted here, when he mentions the priests offering in the house of their God, he clearly teaches that even if some of the priests and Levites had ascended to Jerusalem with Ezra, nevertheless some still remained in Babylon with the rest of their people. The allegorical sense is also clear, because the faithful desire their good works to shine in the holy Church for this reason, so that through these they may also merit to have a part with the saints, and others may be edified by their examples. For just as our sacrifices, libations, and offerings of silver and gold are made to offer to the Lord, so too, by the shining example of our works, our neighbors are converted to the duty of piety, by which they too, living well, may be consecrated to the Lord. But if any silver and gold were left over, from which offerings could not be bought, this too was ordered to be arranged according to the will and pleasure of God. For there are certain magnificent virtues of the saints which cannot be shown to everyone as an example of work, but are only recited to glorify the grace of God; as is the case where Daniel and Jeremiah prophesied as children, that John was not yet born, that Cornelius with his household, not yet baptized, received the Holy Spirit, and numerous miracles of the saints shine like silver and gold in the house of the Lord; yet from the same silver or gold, offerings to be placed upon the altar cannot be bought; because when we hear of such things, we ought indeed to marvel at them as divine, but we are not able to imitate them as if they were possible. Sacrifices, however, were properly called those which were offered from the fruits of the earth, such as bread, fine flour, ears of corn; libations, however, were those which were made from wine and liquid things.
Ezra 7:21 — Commentary on Ezra and Nehemiah
And by me, I, King Artaxerxes, have ordained and decreed, etc. And Christian rulers command all who are subject to them to promptly give whatever the Lord and our high priest asks of them, without any delay or reservation, but swiftly fulfill the commands of the divine will. Let them give gold in the confession of true faith, wheat in the demonstration of good works, wine in the fervor of love, oil in the exhibition and cheerfulness of mercy. And all these are commanded to be given to the great priest and the scribe of the law of the God of heaven under a number of one hundred; that is, to the Lord Jesus Christ, who bringing the heavenly mandates from the Father to us, has promised rewards in the Father's house to those who follow heavenly pursuits; and we ought to insist on no other actions than those of good works rewarded by the grace of heaven. For the number one hundred, which in the counting of fingers moves from the left to the right hand, usually signifies the joys that are in the right hand, that is, in eternal life. Moreover, it is said that the talent has a measure of three kinds: the least being fifty pounds; the medium seventy-two pounds; the highest one hundred twenty pounds; a chorus being thirty measures, and a bath, which is also an ephah, being a tenth part of a chorus, that is, three measures.
Ezra 7:22 — Commentary on Ezra and Nehemiah
But salt without measure. Everything that pertains to the rite, etc. It is agreed by all that salt signifies wisdom, whence in common speech dull-witted people are called tasteless; but it matters what kind of salt it is. For the Lord also commanded that in every sacrifice salt be offered (Levit. II), and in the Gospel He says: Have salt in yourselves and be at peace with one another (Mark IX). Nor is it in vain that David is read to have struck the Edomites in the Valley of Salt, because surely we are commanded to offer the salt of heavenly wisdom, by which catechumens are initiated, in all our works' sacrifices. David indeed strikes the Salt Pans of the valleys with their inhabitants, as Christ destroys weak and worldly wisdom along with its followers. Hence it is well ordered now that salt be given diligently without measure in the house of the God of heaven; because it is surely necessary that whatever wisdom anyone has, they should exhibit it all in service to their Creator. And it is to be recalled that the Samaritans, writing to another Artaxerxes, were said to have mentioned the salt they had eaten in the palace, and therefore could not tolerate that the temple and the city of God be built against his interests. But now here Artaxerxes commands all the guardians of the public treasury, among other donations, to give their salt to the house of the God of heaven as much as is needed. For it is recognized there that heretics sometimes are emboldened to attack the Church with the deceitful taste of human wisdom. But here it is implied that those converted to the faith at the same time as wisdom often assist that very faith through the discipline of the same secular wisdom, as they more powerfully conquer its adversaries through it.
Ezra 7:24 — Commentary on Ezra and Nehemiah
And we make known to you concerning all the priests, etc. This privilege, by which priests, Levites, and the other ministers of the house of God are rendered free from taxes, is clearly shown, in that the rest of the people of the children of Israel, upon arriving in the homeland, paid tribute to the king. This is known to be done by the king with well-considered provision, so that those who were always occupied in divine service might be free from their servitude; and those who possessed nothing of their own on earth, but lived from the tithes of the people, from these no one should demand the payment of tributes. From all these things, it is most clearly proven that the king not only loved, but also very well learned what the worship of divine service required.
Ezra 7:25 — Commentary on Ezra and Nehemiah
But you, Ezra, according to the wisdom of your God, etc. The king repeats the word he had spoken and confirms the truth he had recognized with a repeated statement. For previously, he had said that the law of that very God was in the hand of Ezra. Now, however, he says, the wisdom of his God is in his hand. Because, indeed, the wisdom is the law of God, as the Psalmist says: "The mouth of the righteous will meditate on wisdom, and his tongue will speak of judgment. The law of his God is in his heart" (Psalm 36). And the righteous has the law of God and wisdom in his hand, while in all that he does and speaks, he shows himself to be mindful of the divine will. Therefore, the sense of the letter is clear, and the spiritual understanding is clear, that evidently our Lord and Savior has the wisdom of God in his hand. For He is the power of God and the wisdom of God, by whose sole authority it is to appoint judges and overseers of the Churches, who judge all things according to His will and preach His faith to the unlearned throughout the world. And everyone who despises the decrees of His law will be punished according to their own error, either by present punishment or future justice. Therefore, Artaxerxes, writing to Ezra and expressing in writing the love he had for religious worship, clearly manifested what Christian kings, devoted in future times, would do concerning the faith of the truth. Hence, we have briefly taken care to recall his letter, leaving out certain parts, so that the reader might understand how much it concords with the deeds which Christian princes have done for the peace of the holy Church with the revealed grace of the Gospel. Indeed, we can figuratively refer the person of Ezra not only to the Lord Christ but also to any overseer or teacher of the Church; to whom often kings and princes have sent letters for the status of the faithful. And fittingly Ezra himself, to whom this letter was given, subsequently bursts forth in praise of God, saying:
Ezra 7:27 — Commentary on Ezra and Nehemiah
Blessed be the Lord God of our fathers, etc. And who would doubt to confess His holy and mystical words, which the prophet, divinely inspired, recounts, by whom he also affirms the house of the Lord to be glorified?
Ezra 7:28 — Commentary on Ezra and Nehemiah
And I, strengthened by the hand of the Lord my God, etc. He calls the hand of God the power of God, which works all things. Rightly does he gather those whom he will lead from Babylon to Jerusalem, who themselves are known to have the hand of God, by which they are strengthened. Because indeed, thus anyone becomes fit to bring others to God through his teaching, while first he himself is inwardly strengthened in his mind by God's grace against all things that impede the holy work.
Ezra 8:1 — Commentary on Ezra and Nehemiah
These are therefore the chiefs of the families, etc. Until the end of the genealogy, he carefully enumerates the chiefs who went up with him from Babylon and explains their genealogy. He also endeavors to add the number of those, which reaches one thousand four hundred and forty, so that he may thus suggest that the names of those who ascend from the confusion of this world are written in the book of life of the Lamb. But also, each of the teachers, namely the chiefs of the families of God's people, receives eternal rewards to the extent of the number of souls they have brought to the Lord, according to that parable in the Gospel, where, with the good and prudent servant saying: Lord, your pound has gained ten pounds (Luke XIX), the master responds to him, saying: And you will be over ten cities; that is, you will appear more glorious in the heavenly kingdom from the lives of those whom you have taught.
Ezra 8:15 — Commentary on Ezra and Nehemiah
But I gathered them at the river that flows to Ahava. I do not remember reading this name of the place anywhere else. However, when it is later written, And I proclaimed there a fast by the river Ahava; and after some further writing, We set out from the river Ahava on the twelfth day of the first month; it seems probable that Ahava is both a river and that another river flows into it, at the confluence of which Ezra gathered those who went up with him. Moreover, Josephus substitutes the Euphrates for this name. Whence Ahava can not incongruously be understood as some tributary of the river Euphrates.
Ezra 8:17 — Commentary on Ezra and Nehemiah
And I sent them to Iddo, etc. The Caspian Sea, as Orosius writes, rises from the northern region of the ocean, whose shores and deserted places around the ocean are uninhabited and uncultivated. From there, it extends southwards through long narrow passages, until, expanded over great distances, it is bordered by the roots of Mount Caucasus. It has many Hyrcanian and Scythian tribes from the east to the ocean, wandering widely due to the unfruitful spread of the lands. To the west, it has many tribes. But in general, the region far beyond Albania under the Caspian Sea and mountain is called by the name of the Amazons. It should be noted here that while historians write "Caspium," Ezra in this passage calls it "Casphiae." For the Hebrews, not having the letter P, use the letter Ph in Greek or barbarian names, such as Phetrus, Philatus. Therefore, it is also proven that the sons of Israel reached the places of Casphiae through the captivity by the Assyrians or Chaldeans, as Ezra sends there to bring ministers of the house of the Lord, namely Levites and Nethinim, whom Josephus calls sacred servants. It should be noted that they lived very freely in peace, even though they were among foreigners, who immediately at the command or request of Ezra could send such a large group of soldiers. For two hundred and fifty-eight chosen men were on that expedition, as their following catalog shows; to which Ezra being added, it is found that his army almost had the total of seventeen hundred men.
Ezra 8:21 — Commentary on Ezra and Nehemiah
And I proclaimed there a fast, etc. An example of fasting and praying, when we want to commence something of great virtue: and because the faithful hope in the Lord never fails, nor can it happen that we do not obtain what we justly seek from a pious and just helper through abstinence and prayers with faith. But we must carefully observe that fasting is prescribed first, and thus prayer is subsequently instructed. For first he says, And I proclaimed a fast, so that we might humble ourselves before the Lord. And then he adds: And we asked for a straight way for us and our children, etc., up to the conclusion of the sentence: But we fasted, and we prayed to our Lord for this, and it turned out well for us. Therefore, it is absolutely necessary that whoever enters to beseech the mercy of the Lord should first live more abstinently, to show themselves worthy to be heard; and thus, praying to the Lord, they should not doubt that what they request will turn out well for them.
Ezra 8:24 — Commentary on Ezra and Nehemiah
And I separated twelve of the chiefs of the priests, etc. It has been frequently said that the silver and gold and vessels sent from Babylon to Jerusalem signify souls, which are converted to the Lord from the confusion and errors of this world. Hence, Ezra appropriately entrusts such vessels to the priests, who are to carry them to Jerusalem; for it is necessary that through the hands of the priests, those who desire to reach the companionship of the holy Church are washed in baptism and consecrated to the Lord. Likewise, those who have separated themselves from the society of the Church through sin, and have fallen into the service of the devil, into the captivity of the Babylonian king by persevering in sins, must be reconciled to the holy Church through repentance by the ministry of the priests. And fittingly, there are twelve priests to whom this duty is assigned, on account of the twelve apostles, through whose teaching the Church was initially founded throughout the world, and who continue to build it up through their successors until the end of the age. To whom applies the statement that Ezra made to those same priests:
Ezra 8:28 — Commentary on Ezra and Nehemiah
You are holy to the Lord, and the vessels are holy, etc. For it is fitting that the teachers of the Church should never forget the holiness by which they themselves are consecrated to the Lord through the Holy Spirit, in the day of redemption, for which they also prepare their hearers to receive; so that those who have already been offered to the Lord through the rudiments of faith are further confirmed by the examples and admonitions of those who have preceded them in faith, and become worthy of entrance into the heavenly city. They must be watchful in all things and ensure that none of the souls, namely the vessels of the Lord, entrusted to them is lost, but that they bring them in their entirety to the gates of the holy city.
Ezra 8:29 — Commentary on Ezra and Nehemiah
Be watchful and guard, until you weigh, etc. We weigh the silver and gold, and the vessels which we received from Ezra, before the leaders of the priests and Levites, and the heads of the families of Israel in Jerusalem, and into the treasury of the house of the Lord, when by teaching and instructing those whom the divine order has entrusted to us, we present them such that they may be found blameless and fit for the treasury of the heavenly court, that is, the seats of internal peace and light; and this not by the judgment of any men who may easily be deceived, but by the scrutiny of the blessed apostles, and other exalted men, who are with the Lord and are to judge our actions. These are indeed rightly understood to be the leaders of the priests and Levites, and the heads of the families of Israel, that is, the men or souls who see God. Concerning whom the Psalmist says to the Lord: "You will appoint them leaders over all the earth" (Psalm 45). And about whom Solomon, in the praises of the Church, says: "Her husband is noble at the gates, when he sits with the elders of the land" (Proverbs 31). At the gates, he speaks, in the context of the final examination.
Ezra 8:31 — Commentary on Ezra and Nehemiah
We therefore moved from the river Ahava on the twelfth, and all the rest full of mysteries. For it is read above that on the first day of the first month they began to go up from Babylon; and now it is said that on the twelfth day of the same month they moved from the river Ahava. Therefore, on the first day of the month, they went out from the gates of Babylon, but until the twelfth day, they waited by the mentioned river until they called Levites and Nathinneos from the region of Caspia to themselves and commended themselves to the Lord more diligently through fasting and praying due to the dangers of the long journey. So, when we teach the new people of the Church to renounce the devil and believe and confess the true God, it is as if we depart from Babylon at the beginning of the first month with money to be consecrated to the Lord; because we show them the beginning of a new conversation, which leads those who are snatched from the devil to the heavenly kingdom. Hence, the same month is usually called the month of new or new fruits in the Holy Scripture. For in the same month, under the same signification of new conversation, the fathers were brought out of Egypt by Moses. But when we give the symbol of faith to these same listeners of the new life, which was arranged by the twelve apostles and is comprehended by as many sentences, it is as if we stay twelve days in the first resting place; and so, we undertake the journey begun to the promised land, which by the acceptance of the knowledge of faith, we show them that a path of virtues must be entered upon to reach life. In these days, Ezra was occupied with fasting, prayers, and gathering Levites and Nathinneos with the children of the migration, because it is necessary that when we propose to acquire new people for faith, then we ourselves must especially give our attention to diligence in virtues, by which we commend ourselves more familiarly to the Lord, and offer an example of good action to those we instruct: we also call in a religious cohort of brethren to assist us, so that helped by them, we may more effectively transfer the souls of the faithful to the fellowship of the elect and to the summit of a more perfect life, as holy vessels to the temple of the Lord. It is aptly subjoined that those who came to Jerusalem from Babylon stayed there for three days, and then the silver, gold, and vessels they had brought were offered and weighed in the house of the Lord. Indeed, the three days of stay in Jerusalem represent the virtues that should be held by all the faithful, faith, hope, and charity. Therefore, it is necessary for teachers to show these virtues first in themselves, and then to offer those they have taught and instructed in these same virtues to be tested by the foremost fathers in Christ. For when the holy Church finds those we catechize to be proven in faith and action, as the vessels we offer in the temple, by the hands of the priests, it will find them to be of pure metal and perfect weight. This is also done daily in this Church through the chosen ones in the examination of the life of believers, and in the heavenly Jerusalem, it is more perfectly fulfilled in those who have merited to enter it, as we have said above. In this life, holy teachers, staying as it were for three days in Jerusalem, on the fourth day offer the silver and gold they have brought to be weighed by the priests, when they show themselves to be strong in faith, sublime in hope, fervent in love, and also demonstrate that their listeners shine like tested silver by the confession of true faith, gleam like pure gold through the purity of inviolate sense, and excel like vessels consecrated to God by accepting spiritual gifts. In the heavenly homeland, these same teachers first receive the grace of reward for their faith, hope, and love, and then also for those they have taught, as they are honored more for the precious and worthy vessels they have brought, as after the joy of a three-…
Ezra 8:34 — Commentary on Ezra and Nehemiah
And every weight was recorded in that time. For the priests in the temple record all the weight of silver and gold, and of the vessels offered to the Lord, just as diligent teachers examine the lives of those under them, and discern by careful inquiry how much each one has progressed in faith or work, and according to the measure of their capacity, they arrange each in the house of God by their fitting steps. But even if now the laziness of overseers lies dormant and either ignores the lives of those entrusted to them or pretends not to know them, the internal judge is present, who keeps intact the number of believers and the weight of each one's soul in the balance of His examination, so that He may render to each according to his work. It can also be said; because when holy preachers reach the heavenly Jerusalem with those whom they have instructed, all the weight of their good action is recorded at that time in the book of life and they are rewarded in heaven with deserving retribution.
Ezra 8:35 — Commentary on Ezra and Nehemiah
But also those who came from the captivity, the sons of the exile, etc. A great devotion and religiosity is shown by those who, when they came from captivity, arriving at the temple and altar of the Lord, first of all offered burnt offerings, not only for themselves but also for all Israel, that is, both for those who had already returned home and for those who were still enduring exile from their homeland, so that the mercy of their creator might protect them all. The spiritual meaning is also evident, that those who truly and perfectly escaped the captivity of the ancient enemy, by sinning they were held, but by repenting they freed themselves, who with firm intention submit to divine service, who wholly detach themselves from low desires, and are inflamed by the flame of heavenly desire to ascend to the heights. This is to offer burnt offerings, that is, wholly burned sacrifices or victims to the Lord, thinking or doing nothing but His will in all things. It is also a sign of a perfect mind when someone sacrifices for all Israel, that is, for the general well-being of all the faithful, as if mindful of unity and brotherhood in all, he supplicates the heavenly piety.
Ezra 8:36 — Commentary on Ezra and Nehemiah
They also delivered the king's edicts to the satraps, etc. Another edition has: And they glorified the people and the house of God. Therefore, they uplifted the people by making royal authority, with which Ezra was exalted, honorable to all. They also uplifted the house of God by adorning it more splendidly with vessels and gifts which the king, his counselors, and his princes sent to it; and by freeing its ministers and priests from tributes and taxes, except to the Lord alone. Mystically, however, the people and the temple of God held one and the same figure of the holy Church; which Ezra and the sons of the exile uplift, by bringing from Babylon the vessels sacred to God, when holy preachers, gathering to it, by the Lord's gift, the assemblies of believers, make it honorable to all even strangers and show it as awe-inspiring. Likewise, the same preachers, when they elevate those whom they instruct either by their examples in good conduct or by words towards the perception of the heavenly rewards, they now uplift the people and the house of God, because they indeed bring great joy both to those dwelling in the heavenly homeland and to those still journeying on earth.
Ezra 9:1 — Commentary on Ezra and Nehemiah
After these things were completed, etc. The guilt of this transgression is also clearly described and reproved by prophetic authority in the prophet Malachi; because evidently those who returned from Babylonian captivity, both princes and priests and Levites, as well as the rest of the people, took wives of Israelite descent, who, suffering from the hardship and infirmity of long life, and the fragility of their sex, had been worn out and contracted weakness and deformity of body, and they married foreign women who were either flourishing in age, or more beautiful in body, or daughters of the powerful and rich. This should be understood not about those who were then with Ezra, but about those who had already ascended from captivity with Zerubbabel and Jeshua; for those who had come with Ezra could hardly have so quickly despised the doctrine of such a great leader and prelate, as it is understood, that after scarcely five months in their homeland, they had left their own wives and taken foreign wives; of whom these princes, who brought this crime to Ezra to be punished, were more likely to have been. Nor is it surprising that the people of Israel, along with priests and Levites, are said to have committed this crime, since that transmigration was more from Judah and Benjamin than from the ten tribes which were called Israel. For it should be known that when Israel, that is, the ten tribes, was taken into captivity, the traditional name was also indiscriminately applied to the two tribes of Judah and Benjamin, calling them Israel. Therefore, the people of Israel in this place is to be understood not in the distinction of Judah and the ten tribes of Benjamin, but in the general distinction of the peoples of the lands, understanding the people of God, who polluted the dignity of their heavenly name with the society of earthly ones. For also the same prophet Malachi, whom the Hebrews assert to be Ezra himself, recalls such transgression in his book of prophecy: "Judah has been unfaithful, an abomination has been committed in Israel and in Jerusalem, because Judah has desecrated the sanctuary of the Lord, which he loves, and married the daughter of a foreign god. May the Lord cut off from the tents of Jacob anyone who does this—an advocate or master and student—even though he brings an offering to the Lord Almighty" (Malachi II). Where, referring to Judah, he clearly indicates that the people of the first transmigration were polluted by this crime. And when he adds, "May the Lord cut off from the tents of Jacob anyone who does this—an advocate or master and student," he taught that both the leaders and the people, polluted by this transgression, and if they do not correct it, should be eradicated from the fellowship of saints. And when he added, "Even though he brings an offering to the Lord Almighty," he warns that they offer sacrifices to the Lord in vain, who do not fear to submit themselves to the devil by sinning. Among these, the admirable faith and excellent purpose of the people freed from captivity, who called other nations the peoples of the lands in distinction to themselves, should be noted, so that they clearly implied that they themselves, although born from the earth, believed they had their conversation not on earth, but in heaven, since they believed in the God of heaven above all other nations and hoped to obtain blessings from Him. From this, they rightly grieved that their sanctification was contaminated by people of the nations; and what is more serious, they confessed that their leaders, from whom they should have been corrected, were the first to err. It should be carefully noted, and taken as an example for conduct, that what the leaders sinned and made the people committed to them sin as well, other leaders who lived more sanctly strive to correct. But because they cannot do it by themselves, they refer the cause to the pontiff, that is, their archbishop, by whose authority such a grave, multifaceted, and l…
Ezra 9:3 — Commentary on Ezra and Nehemiah
And when I had heard this word, I tore my garment, etc. Ezra reveals the deepest sorrow of his heart, he tore his clothing, plucked the hairs of his head and beard; he sits in mourning, so that by such dishonoring of his body and clothing, along with the sorrow of his face, he might more quickly rouse all hearts to repentance either for their own or their brothers' sins, because clothing is often used to signify our deeds, which either bring us to glory if clean, or to destruction if soiled, and do not commend themselves with the splendid love of the bridegroom. By the hairs of the head are meant thoughts, which arise from the hidden root of the heart, as if from the inner chambers of the brain. These, if upright, should be preserved: but if reproved, ought to be cut off. Hence, about Samuel, who was to be holy, his mother says: "And a razor shall not come upon his head" (1 Sam. 1:11). And to the apostles, the Lord says: "And not a hair of your head shall perish," because surely all the thoughts of the saints are worthy of eternal remembrance before the Lord. But truly, the sinner, that he may be cleansed from his iniquities, must cast away from himself reproveable thoughts, that is, the sources and incentives of evil deeds. Hence, the leper in Leviticus, when he has received healing, among other ceremonies of purification, is also commanded to shave off all the hair of his body, so that being thus cleansed, he might be worthy to enter the camp (cf. Lev. 14). Because then we are perfectly cleansed from the foulness of vices when we strive to expel not only harmful actions but also thoughts from ourselves. The beard too, which is a sign of male sex and age, is customarily taken to signify virtue. The high priest tore his cloak and tunic, to signify that the people he ruled had less perfect deeds, and whose deficiency needed to be mended through repentance and renewed in better behavior. He plucked the hairs of his head, so that he might signify to the same people that wicked thoughts must be uprooted from their hearts, and room given for useful ones to be born anew. He also plucked the hairs of his beard, so that even in the virtues they seemed to possess, they might be humbled, and reminded that these small or non-existent things were mixed with vices and not esteemed in the examination of the inner judge. He sat in mourning, to teach that through the lamentations of repentance, forgiveness for such a great offense ought to be sought. Nor is it to be wondered at if the actions of such a good leader soon bore great virtue among the subjects. Consider what follows:
Ezra 9:4 — Commentary on Ezra and Nehemiah
And all those who feared the Lord gathered to me, etc. O, what a great change of things! It was previously said that the treachery of princes and magistrates led many to luxury, and now with a good prince turned to lamentation, and indicating through his grief and tears what should be done by sinners, it is said that all those who feared the word of God, which threatens to punish transgressors, gathered to him. O, how much pious examples help good teachers! Ezras spoke nothing at all, but, having only heard of the crime, it is written that he was turned to tears and weeping, and drew the crowd of the faithful to him not by shouting, but by mourning. It is added:
Ezra 9:5 — Commentary on Ezra and Nehemiah
And in the evening sacrifice I rose from my affliction, etc. Ezra had prepared himself through the contrition of his heart and the affliction of his body, so that he might be made worthy to hear divine compassion, and thus he broke forth into the words of prayer. He bent his knees, spread his hands, and poured out prayers to the Lord at the time of the evening sacrifice; not doubting that this sacrifice would be more pleasing to God—because it was offered in a spirit of humility and a contrite soul—than if it had been offered with the flesh and blood of sheep. Symbolically, by bending his knees with his garment rent, spreading his hands to God, and pouring out prayers and tears, he turned the minds of many to repentance, as it is written in what follows, showing the Lord Savior, who deigned to pray for our sins both before His passion and at the very time of His passion; and who, with His hands extended on the cross, willed the garment of His flesh to be torn and mortified with wounds for our restoration, so that He, as the Apostle says, who died for our sins, might rise for our justification (Rom. 4). This was suitably done at the time of the evening sacrifice, either because the Lord, at the end of the world, offered the sacrifice of His flesh and blood to the Father and commanded us to offer it in bread and wine; or because, with the completion of the legal sacrifice, He freed us by His passion and, separating us from the peoples of the earth, made us heavenly, and granted that we might cling to Him with pure heart and body. The prayer itself, by which he, though just, associated himself with the sinful people, saying:
Ezra 9:6 — Commentary on Ezra and Nehemiah
My God, I am confounded and ashamed, etc. It befits the humility of our Redeemer, who appeared in the likeness of sinful flesh to take away the sins of the world. Hence, even in the Psalms, which according to the testimony of the Gospel, are written about Him, He clearly calls the sins He took upon Himself as ours, saying: My God, my God, why have you forsaken me? (Psalm 21:1). And adding: Far from my salvation are the words of my sins (Psalm 21:2). And again: O God, you know my foolishness, and my sins are not hidden from you (Psalm 69:5); not because He could have sins or foolishness in Himself, who, as the Apostle says, was made wisdom and justice and sanctification and redemption for us from God; but because, taking on the cause of those He came to save, He deigned to transfer upon Himself even those things that truly pertained to their frailty.
Ezra 10:1 — Commentary on Ezra and Nehemiah
Therefore, as Ezra prayed and implored, etc. The effectiveness of Ezra's prayer, weeping, and lamentation is shown when immediately a very large assembly of both sexes and all ages is reported to have gathered to him. They wept, either those who had sinned, repenting of their guilt, or those who had remained chaste, grieving over the transgression and fall of their brothers. But whether these, or those, or both wept, they are all shown greatly troubled by the prayers and lamentations of their priest, such that even women, along with children, are said to have been present. It can also be understood with this discretion, that first the innocent and upright gathered to him, when he said: And all who feared the word of the God of Israel assembled to me because of the unfaithfulness of the exiles (1 Esdras 9); now even those who had sinned with their wives and children gather to act in repentance.
Ezra 10:2 — Commentary on Ezra and Nehemiah
And Sechenias responded, etc. Josephus says that this Sechenias was the first of the Jerusalemites, and he himself, as befits a leader, with the greatest authority, soon helped Ezra's intention, both by confessing that the people had sinned together with him, and by advising that repentance should be made, by casting off foreign wives, along with the children born from them.
Ezra 10:4 — Commentary on Ezra and Nehemiah
Arise, it is your task to decide, etc. He very fittingly teaches how it should be conducted among the elders in council, so that each person may state what seems best according to their understanding, or what they have seemed to have understood; and yet leave the decision to him who has the power, ready to obey all that he has determined to be done according to the will and law of God.
Ezra 10:5 — Commentary on Ezra and Nehemiah
And Ezra rose before the house of God, etc. Eliasib was the high priest of that time, since after Jesus the son of Jozadak, his son Joachim, and after him his son Eliasib, carried out the rank of high priest, as both the subsequent sections of this sacred history and the Jewish history of Josephus prove.
Ezra 10:6 — Commentary on Ezra and Nehemiah
He did not eat bread, etc. Here they will have an excellent example not only of weeping and praying, but also of fasting for those who have sinned; and since blessed are those who mourn, who weep for their own sins, because after receiving remission, they are comforted, how much more are they to be believed blessed, who also mourn for the errors of their brothers; and this to such an extent that they do not even want to touch bread and water, which is the nourishment of those who abstain, nor enter their house, or ascend to their bed, but rather prefer to pray throughout the night in the courtyards of the house of the Lord. For there was the house of the priest, which, as evening came, Ezra is reported to have entered. Finally, another Edition instead of Johanan's bedchamber, has Johanan's vestry, by which name Scripture often refers to the porticoes surrounding the temple on all sides, in which the ministers and guards of the same temple used to reside. They also mourn now for the transgression of those who came from captivity, who grieve for those who, having been recently rescued from sins through repentance, have again fallen into sin, by which they might be once more captured by the devil. Regarding whose seducers, as about parents of impure wives, the apostle Peter speaks: For, speaking arrogant words of vanity, they entice by lusts of the flesh, those who have barely escaped (II Peter II). And a little later he speaks about those who, as if ascending from captivity, are nonetheless captured by luxury: For if, he says, those who have escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, are again entangled in them and overcome, the last state has become worse for them than the first (Ibid.).
Ezra 10:7 — Commentary on Ezra and Nehemiah
And a voice was sent into Judah and Jerusalem, etc. While it is said that the sons of Judah and Benjamin gathered, it is clearly evident that those who were defiled by the marriage of foreign wives were from the first migration, which was from these tribes, and through Jesus and Zerubbabel, they were recalled to the house, as we have previously mentioned.
Ezra 10:9 — Commentary on Ezra and Nehemiah
He is the new moon, on the twentieth day of the month, etc. The ninth month is the same which the Hebrews call Casleu, and the Romans call December, which comes in the middle of winter and is rainy and stormy, as anyone would know. Therefore, it should be noted more diligently that when the people gathered in mid-winter, they were reminded to tremble from sin and rains. For when they saw that rains were falling even more than usual during the season of rains, they returned to their conscience and understood this to be due to their crimes and feared the celestial wrath that would come, being warned by the disturbance in the atmosphere. Therefore, they did not presume to conduct their affairs in private houses but gathered in the square of the house of the Lord, having assumed the habit of penitence and humility. This is mentioned for those who, although the elements are disturbed, and either by the noise of the winds, the flooding of the rains, the heaps of snow, the heat of drought, or even the ruin of men or animals increasing from above, and with the same Judge by clear signs threatening the force of His wrath, do not inquire at all about the correction of morals, by which they might please the Judge and evade the impending plague, but only diligently consider by what skill they might either avoid or overcome the adversities that rage outside due to sins. But the people sat in the square of the house of God, that is, around the priest's court, which was surrounded everywhere by the house of God itself, as we taught above; having around it on every side in a square the spacious houses of the courts, in which the people could stand when necessary due to the rains and still see what was happening at the temple gates or around the temple. For the inner walls were made with columns up to the ground, and the outer walls were solid.
Ezra 10:10 — Commentary on Ezra and Nehemiah
And Ezra the priest arose and said, etc. This passage corresponds to what was previously mentioned: And Ezra arose before the house of God and went to the chamber of Johanan the son of Eliashib, and he went there, he did not eat bread, and he did not drink water; for he was mourning. Here the devotion of the high priest is to be noted, who, mourning, praying, and fasting for the transgression of the people, remained for three days in the courtyards of the temple; nor did he wish to enter his own house before he saw the people, having given their consent, wholly repentant and turned to the Lord with all their heart. The other leaders also seem to have shared in his devotion, as they are said to have gone to the houses of their fathers after the assembly was finished. For if the sacred history writer did not wish to signify this with that statement, what was the point of writing that, after the discussion was completed, Ezra and the heads of the families went from the courtyards of the temple to the houses of their fathers, when everyone would know that they would do this even without Scripture saying it? What was the point of adding, And all by their names, when this too would be well-known to all, except that he wanted it to be understood that they were such whose names and deeds should rightfully be kept in memory and handed down to be known by posterity?
Ezra 10:16 — Commentary on Ezra and Nehemiah
And they sat on the first day of the tenth month, etc. Note that the number three is very commonly used in mystical figures. It was previously said that in three days all the sons of the diaspora should come to Jerusalem; and now in three months, namely the tenth, eleventh, and twelfth, they are punished by foreign wives. For there are three virtues without which we cannot attain life: faith, hope, and charity. Coming into the world at the third time of the age, the Lord bestowed upon us the grace of the Gospel. For the first time was before the law with the patriarchs, the second with the prophets under the law, in the third He Himself came with grace; because redeeming us by His passion, He rose from the dead on the third day; through whose grace, both by being joined in fellowship with the holy Church and by being cleansed from the allurements of vices, aptly the sons of the diaspora, having to be corrected from their errors in three days, convened in Jerusalem, and in three months completed their task of correction. But also literally, the leaders of the families and the Levites worked opportunely and salutarily so that before the beginning of the first month all those who were stained by profane marriage were completed; that is, they were cleansed from such a crime, so that they could enter the first month, in which the Passover was to be held, pure, and could celebrate the Paschal feast pure, and could begin and continue the year pure. This is also suitable for us to imitate every year in Lent in preparation for Easter, so that as the solemnities of the Lord's Resurrection approach, we cleanse ourselves from all defilement of flesh and spirit, so that we may also be able to be partakers of the Resurrection.
Ezra 10:18 — Commentary on Ezra and Nehemiah
And there were found among the sons of the priests those who had taken, etc. The Hebrews apply to this place the prophecy of Zechariah: And the Lord showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to oppose him (Zech. III). And a little later: And Joshua was clothed with filthy garments, and stood before the angel. And he answered and spoke to those who stood before him, saying, Take away the filthy garments from him. And he said to him, See, I have taken away your iniquity from you, and I will clothe you with rich robes. And put a clean turban on his head (Ibid.). They say rightly, Satan stood at his right hand to oppose him because the accusation was true, as he too, along with the others, had taken a foreign wife. But what is said, that Joshua was clothed with filthy garments, is interpreted in three ways: either because of the unlawful marriage, or because of the sins of the people, or because of the squalor of captivity. The angel, before whom Joshua stood, commanded the other angels in the person of the Lord to remove from him the filthy garments, which we mentioned. When they had completed the command, the same angel again speaks to Joshua: See, I have taken away your iniquity from you; these are the filthy garments; and I will clothe you with rich robes, that is, I have united to you an Israelite wife. And what follows: Put a clean turban on his head; which many call a mitre; in this they understand the dignity of the priesthood, that with the stains of sins cleansed, he has a pure priesthood. But we should note that Ezra does not write that Jesus himself had taken a foreign wife, but says that some of his sons and brothers were defiled with this crime. Although the guilt of the sons reflects on the father, he cannot be perfectly righteous who neglected to correct his delinquent sons while he could. Whence some say that the aforesaid prophecy about Joshua is not to be referred to the son of Jozadak but to the Lord the Savior. Who, though He is the brightness of glory and the express image of God's substance, accepted filthy garments for a time out of compassion for our frailty, as Isaiah says: But He was wounded for our iniquities and bruised for our sins (Isa. LIII); to whom Satan stood at the right hand to oppose Him, always seeking to oppose His right hand and His virtues, as the sacred history of the Gospel reports. And the apostle says: He was in all points tempted as we are, yet without sin (Heb. IV). From whom the filthy garments are removed, and He is clothed with rich robes, when He cleansed us from our sins in His own blood, so that what the apostle says may be fulfilled: For as many of you as were baptized into Christ have put on Christ. Or He who had filthy garments in His passion, received rich robes in His resurrection, so that we may truly say of Him: Even though we have known Christ according to the flesh, yet now we know Him thus no longer (II Cor. V). He also received the turban on His head, for He was proven to have an eternal priesthood, according to the Psalmist: You are a priest forever (Ps. CIX). As for what Ezra says, that the brothers of Joshua the son of Jozadak also took foreign wives, we should understand them not as his carnal brothers, but as relatives according to the custom of Holy Scripture; nor could his brethren in the flesh have lived until then and devoted themselves to pleasure, since more than a hundred years had passed since Cyrus began to reign and sent Joshua and Zerubbabel with the captivity of Judah and Benjamin to rebuild the house of the Lord in Jerusalem. It follows:
Ezra 10:19 — Commentary on Ezra and Nehemiah
And they gave their hands, to cast out their wives, etc. First, they reject the illicit wives from themselves, and thus they offer a ram for themselves, so that, with the crime removed, they could approach the altar in purity. Indeed, it is difficult for the sacrifice of him to be accepted by God, who has not first endeavored to abandon the fault for which he offers, as Isaiah says: Cease to do evil, learn to do well (Is. 1). And because the sons or brothers of the high priest, who were the first to sin, rightly offer a ram from the flocks for the punishment of the crime, so that by such a sacrifice they might indicate that they were offering themselves, who appeared to be the teachers of the people and leaders like the leaders of following flocks, from their former life, to slaughter and purify themselves and offer worthy penance to God through a better life. It is noteworthy how skillfully the devil always battles against the faithful, never leaving them a secure time without combat. Behold, those who could not be overcome by adversities are overcome by blandishments; they overcame public enemies by building the temple of the Lord and dedicating it, but they were overcome by the love of foreign women, so they might not keep the temples of their hearts or bodies, dignified for the indwelling of God. Of which matter the figure was completely fulfilled in our times, since we see the minds of the faithful much more dangerously tempted inwardly now, drawn and enticed by their own desires, than they were once outwardly, when the fierce adversary raged against their steadfastness with iron and fire. But the piety of the Lord will assist, which, just as it then granted them the virtue of patience against the open battles of the raging ones, so it may also grant us the caution to guard against the snares of creeping flattery. Finally, through the diligent action of the industrious pontiff and all those who feared the Lord, those who had sinned were pricked in their hearts and cast away foreign wives; and thus, with the foulness of lust expelled, the honor of chastity returned, and in the city of the Lord, with the rubbish of vices cast out, the flowers and aromas of virtues were scattered. Up to this point are the words of Ezra, by which he described the deeds of Zorobabel and Jesus, and afterwards his own. And he himself also clearly held the type of the Lord Savior, in that he renewed the holy Scripture, recalled the people from captivity to Jerusalem, elevated the house of the Lord with greater gifts, appointed leaders beyond the river Euphrates, and corrected the sons of the captivity from foreign wives. For the Lord restored the sacred Scripture, which the Scribes and Pharisees had either defiled with their traditions or taught was to be understood only according to the letter, showing it as full of spiritual sense, as it was written by Moses or the prophets. And He also had the New Testament described by the apostles or apostolic men, sending the Holy Spirit from above. He led the people out of Babylonian captivity and brought them to Jerusalem and the promised land liberated, because He, having suffered once on the cross, redeemed the world with His blood, and descending to the underworld, led out those He found there as true Israelites, that is, the elect, bringing them to the walls of the heavenly city, and granted them the joys of the promised inheritance of old. And daily, gathering the faithful from the turmoil of this world, He calls them to the fellowship of the holy Church and the everlasting kingdom. He adorned the temple with gold and silver and precious vessels, which either the people of Israel or the Persian princes had sent there through him, because He never stops adorning and glorifying the Church with the faith and works of those who believe from both peoples, namely, Jew and gentile. He appointed leaders and overseers for all the people beyond the river, who knew and taught the law of God, because in the holy…
Genesis 1:1 — Commentary on Genesis (Hexaemeron)
In the beginning, God created heaven and earth. By introducing the creation of the world, the divine Scripture aptly and immediately demonstrates the eternity and omnipotence of God the Creator. Indeed, by stating that He created the world at the beginning of time, it designates that He existed eternally before time. And by narrating that He created heaven and earth at the very beginning of creation, it declares that He is omnipotent in such a swift act of operation, to whom wanting is doing. For human frailty, when it operates; for example, when we build a house, we first prepare the material at the beginning of the work, and after this beginning, we dig deep, then lay stones in the foundation, then build walls by adding rows of stones, and thus gradually progressing, we reach the perfection of the intended work. But God, whose hand is omnipotent to execute His work, did not need the delay of time, because it is written: "He has made all that He desired" (Psalm 113:3). Hence, it was well-pleasing, because in the beginning, God created heaven and earth, to be clearly understood that both were made by God simultaneously, although both cannot be said by man at the same time. Finally, the prophet says: "In the beginning, you have laid the foundation of the earth, Lord" (Psalm 102:26). However, here it is narrated that the Lord created heaven and earth in the beginning; from which it is clearly inferred that the creation of both elements was accomplished together, and this with such speed of divine power that not even the first moment of the nascent world was surpassed. However, it may not improbably be understood that in the beginning, God made heaven and earth in His Only Begotten Son, who, when asked by the Jews what they should believe about Him, replied: "The beginning, who is speaking to you" (John 8:25). Because in Him, as the Apostle says (Colossians 1:16), all things were created in heaven and on earth. But it must be carefully considered, so that whoever devotes attention to allegorical senses may not, by allegorizing, forsake the evident truth of history. But what and of what nature the heaven was, which was made in the beginning along with the earth, is hinted at in the following words when it is said:
Genesis 1:2 — Commentary on Genesis (Hexaemeron)
But the earth was formless and empty, and darkness was over the face of the deep. For why were these things about the earth mentioned, leaving heaven aside, unless because he did not want anything like that to be understood about heaven? For the higher heaven is that which remains always quiet, secluded from all the variable state of this world, in the divine glory of foreknowledge. For about our heaven, in which the lights necessary for this age are placed, scripture subsequently declares both how and when it was made. Therefore, the higher heaven, which is inaccessible to all mortal sights, was not created formless and empty on the earth, which in its first creation produced neither budding plants nor living creatures, because undoubtedly it was immediately created with its inhabitants, that is, filled with the most blessed hosts of angels; who, created in the beginning along with heaven and earth, immediately attributed their condition and that of the entirety of primeval creation to the praise of the Creator, as the very Creator testifies who, speaking to his holy servant Job, says: Where were you when I laid the foundations of the earth (Job 38:4)? And shortly after: When the morning stars sang together, and all the sons of God shouted for joy (Job 38:7); clearly calling the morning stars those same angels, whom he also names the sons of God, to distinguish them from holy men, who were to be created afterward, and who, like evening stars, were to die in the flesh after confessing divine praise; among these morning stars, one due to the contempt of the praise of God, deserved to hear: How you have fallen from heaven, O Lucifer, son of the morning! You are cut down to the ground, you who weakened the nations! For you said in your heart: I will ascend into heaven, I will exalt my throne above the stars of God (Isaiah 14:12). In the exposition of this statement, Saint Jerome also recalls the higher heaven, writing thus: "Either before he fell from heaven, he was saying these things; or after he fell from heaven: if he was still in heaven, how does he say: I will ascend into heaven? But because we read, The heaven of heaven is the Lord's, while he was in heaven, that is, the firmament, he desired to ascend into heaven, where the Lord's throne is, not out of humility, but out of pride. But if he speaks these things after he fell from heaven, we should understand the words of arrogance, since neither does he settle being cast down, but still promises himself grandeur, not to be among the stars, but above the stars of God (book VI, on Isaiah)." Justly, therefore, it is memorable that the heaven of heaven was not made formless or empty, nor is there said to remain any place in it for darkness or the abyss, for the Lord God illuminates it, and its lamp is the Lamb. And justly the earth was formless and empty, as it was still covered entirely by the abyss, that is, the immense depth of waters. Rightly, darkness was over the face of the abyss, since light, which could expel it, had not yet been created. However, those who criticize God by saying that He created darkness before light should not be heeded, because God did not create any darkness in the water or air, but by the distinct order of His providence, He first created the waters along with the heavens and the earth, and then, when He wished, adorned them with the grace of light. This is what we still see happening both in the water and in the air through the daily approach and departure of the sun. For it is not appropriate to believe that the waters were made by anyone other than God, which Scripture, although not saying it openly, clearly implies by indicating that they were illuminated and ordered by His command. Furthermore, the psalm openly states: "And the waters above the heavens praise the name of the Lord, because He commanded and they were created" (Psalm 148:4). It is noteworthy that in the beginning, when heaven was made, two elements of this world—water and earth—…
Genesis 1:3 — Commentary on Genesis (Hexaemeron)
And God said, "Let there be light," and there was light. It is fitting for the works of God that the adornment of the world should begin with light: for since He Himself is the true light and dwells in inaccessible light, whose most blessed vision the angels in the heavens of heavens began to enjoy immediately after they were created, He also suitably granted to this world the first grace of material light to be its adornment, so that the other things He created might appear from the source of that light. However, that God is said to have spoken, whether for light to come into being or for other things, we must not believe to be by a bodily voice as we do, but rather that it is understood higher that God spoke for creation to be made, because through His Word He made all, that is, through His only-begotten Son: about whom the Evangelist John speaks more plainly: "In the beginning," he says, "was the Word, and the Word was with God, and the Word was God. It was in the beginning with God; all things were made through Him" (John 1:1). Therefore, what John says, all things were made through the Word of God, is what Moses says, that God said: "Let there be light"; said: "Let there be a firmament"; said: "Let there be," and other creatures. This the psalm also says with the addition of the Holy Spirit's person: "By the word of the Lord were the heavens established and all their host by the spirit of His mouth" (Psalm 33:6). But if it is asked in what places light was made on God's command, while the abyss still covered the entire breadth of the earth, it is undoubtedly clear that it shone in the higher parts of that same earth, which the daylight of the sun now usually illuminates. Nor should it be surprising to us that light can shine in the waters by divine operation, since it is established that waters are often illuminated even by human operation, particularly by sailors, who, submerged in the depths of the sea, make them transparent and clear by emitting oil from their mouths. For if man can do such things with the oil from his mouth, how much more must we believe God can create through the Spirit of His mouth, especially as we must believe much rarer waters existed in the beginning than we now usually see on earth, before they were gathered together into one place so that dry land might appear.
Genesis 1:4 — Commentary on Genesis (Hexaemeron)
And God saw the light, that it was good. Not as if suddenly seeing the light previously unknown did He praise it, because He says it is good; but He declared that it, which He knew would be praiseworthy once created, was already worthy of praise and admiration by men. Indeed, because He did not completely dispel the darkness of the world by infusing light (for it is the privilege of the heavenly realm to enjoy fixed and perpetual light), but by illuminating one part, He left the other dark, it is rightly added:
Genesis 1:5 — Commentary on Genesis (Hexaemeron)
And He called the light Day, and the darkness He called Night. This was said for our understanding; for in what language did God call the light Day and the darkness Night; whether in Hebrew, or Greek, or some other language! And so for everything else that He named, it can be asked in what language He named them; but with God, there is pure understanding without noise and diversity of tongues. However, it is said He "called" because He made them to be called, as He distinguished and ordered everything so that Days could be seen and names given. For we say: That householder built this house, meaning he had it built, and many such examples are found throughout the books of divine Scriptures.
Genesis 1:6 — Commentary on Genesis (Hexaemeron)
God also said: Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from those which were above the firmament. And it was so. And God called the firmament Heaven, and the evening and the morning were the second day. Here the creation of our heaven, in which the stars are fixed, is described; that it is established firm in the midst of the waters. For we see that waters are underneath it, and above the air and the earth; but we are taught not only by the authority of this Scripture but also by the words of the prophet, who says: Stretching out the heaven like a tent curtain, who covers its higher parts with waters (Psalm 104:2). Therefore, it is established that the starry heaven is firm in the midst of the waters, and nothing prevents believing that it was made out of the waters; for we know how strong, transparent, and pure the crystal stone is, which is certainly generated from the condensation of water, what hinders us from believing that the same disposer of natures solidified the substance of the waters in the firmament of heaven? If someone is moved by how waters, which naturally always flow and fall to the lowest place, can stand above the round heaven, let him remember the Scripture saying about God: Who binds the waters in his clouds, that they do not burst out together downward (Job 26:8); and understand that He who binds the waters below the heaven temporarily as He wills, so that they do not fall all together, not supported by a stronger material foundation, but only retained by the vapors of the clouds, He could also suspend the waters above the round sphere of the heaven, so that they never fall down, not by a vaporous thinness, but by an icy solidity. But even if He wanted to hold liquid waters there, is this greater a miracle than what Scripture says that He hangs the earth itself on nothing? For when the waves of the Red Sea or the river Jordan were set up like walls for the passing of the Israelite people, do they not give evident evidence that waters could stand fixed even above the revolving round heaven? Certainly, what kind of waters they are there, or for what purpose they are reserved, the Creator Himself knows; only it should not be doubted that there are waters there because the holy Scripture says so. But what it is to say of God "let this or that creature be made" has been said above. For He said that it should be made, since He arranged everything to be created in His co-eternal Word, that is, His only-begotten Son. Therefore, when we hear: God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters, let us understand that it was in the Word of God to be made, in which whatever God did out of time He foresaw would be made within the Word before all time. But when we hear: And God made the firmament, and divided the waters which were under the firmament from those which were above the firmament, and it was so, let us understand that the creation and disposition of the heaven and waters did not exceed the limits prescribed in the Word of God, according to that of the Psalmist: He gave a commandment, and it shall not pass away (Psalm 148:6). This is to be understood equally about the creatures that are said to be made in the following four days. And when we hear added: And God saw that it was good, let us understand that in the goodness of His Spirit, it pleased Him not as if it was known after it was made but rather in that goodness it pleased Him that it should remain, where it pleased Him it should be made. For it is to be noted that the addition of this word in this place is not found in the Hebrew truth. And it is surprising why among all the things that are read to have been created by God, only in the works of the second day, the approbation of the divine vision is not added, which, however, itself along with the others t…
Genesis 1:9 — Commentary on Genesis (Hexaemeron)
God said: Let the waters under the sky be gathered together into one place, and let the dry land appear; and it was so. The waters that filled everything between the sky and the earth were drawn off, and they gathered into one place, so that the light which shone clearly on the waters for the previous two days might shine more brightly in the pure air; and the earth which had been hidden appeared, and that which had remained muddy and weak under the waters, by their withdrawal, became dry, and was made suitable for receiving seeds. If anyone should ask where the waters that had covered all parts of the earth up to the sky were gathered, let him know that it could have happened that the earth itself, by the command of the Creator, subsided far and wide, providing some parts concave, into which the waters, flowing together, might be received, so that the dry land might appear from those parts where the moisture had receded. It can also not unreasonably be believed that the primary waters, as we mentioned above, were rarer, which covered the land like a mist; but by gathering were made denser, which could be contained in their assigned places, with the dry land appearing in the remaining parts. Although it is clear that there are many seas, he says that the waters were gathered into one place, because evidently all these are connected by a continuous wave and are joined to the great ocean and sea; but even if some lakes appear to be enclosed by themselves, they are said to discharge their streams into the sea through some hidden perforated caverns. For the diggers of wells also prove this, since the entire earth is filled with flowing waters through invisible veins, which draw their origin from the sea.
Genesis 1:10 — Commentary on Genesis (Hexaemeron)
And God called the dry land Earth, and the gathering of the waters He called Seas. Previously, indeed, He called this entire more solid part of the world Earth for distinction, when He said: In the beginning, God created the heaven and the Earth; and the Earth was without form and void. But now, after the world began to be formed, and when the waters retreated to their place, the surface of the Earth appeared. For distinction of the part still covered by waters, the other portion, which was dry, received the name Earth; hence it was called in Latin, because it is trodden by the feet of living creatures. The gatherings of the waters are called Seas, namely for the most part. For also among the Hebrews, all gatherings of waters, whether salty or fresh, are said to be called Seas. Aptly, He who first, because of the continuation of all waters on Earth, stated they were gathered into one place, now also names their gatherings of waters in the plural, and says these are called Seas in the plural, because of their manifold inlets, which themselves acquire names according to the regions.
Genesis 1:11 — Commentary on Genesis (Hexaemeron)
And He said: Let the earth bring forth green plants producing seed, and fruit trees making fruit according to their kinds, whose seed is in itself upon the earth. And it was so. And the earth brought forth green plants, and bearing seed according to their kinds, and trees making fruit, each having seed according to its kind. And God saw that it was good, and the evening and the morning were the third day. It is clear from these words of God that the world's adornment was perfected in springtime. For it is in this season that green plants usually appear on the earth and trees are laden with fruit; and it is also noteworthy that the first sprouts of plants and trees did not come from seed, but emerged from the earth; for at one command of the Creator, the earth, which appeared dry, was suddenly adorned with plants and dressed with flowering groves, and these immediately produced from themselves fruit and seeds of their respective kinds. For it was necessary that each form of things should first proceed perfectly at the command of the Lord, just as man himself, for whom all things on earth were made, is believed to have been created perfectly, that is, in the age of youth.
Genesis 1:14 — Commentary on Genesis (Hexaemeron)
And God said, "Let there be lights in the firmament of the heaven." The world proceeds in fitting order from formless matter to suitable form. For after God created heaven and earth and water before any day of this age, that is, the higher and spiritual world with its inhabitants, and the formless matter of this whole world, according to what is written: "He who lives forever created all things at once" (Ecclesiasticus 18:1); on the first day of this age, He made light, which would make the other creatures capable of form. On the second day, He solidified the firmament of heaven, that is, the upper part of this world, in the midst of the waters. On the third day, He separated the sea and the lands within their boundaries and spread the air in its places, with the water receding. It was fitting, therefore, that the elements should advance in the same order in which they were created to a more ample ornamentation, that is, on the fourth day the sky would be adorned with lights. On the fifth day, the air and sea, and on the sixth day, the land, would be filled with their animals. For the fact that on the third day the earth was covered with herbs and trees pertains not to its ornamentation but to the very surface of its form, if I may say so.
Genesis 1:15 — Commentary on Genesis (Hexaemeron)
So that they may shine in the firmament of the heaven, and give light upon the earth; and it was so. Indeed, the luminaries always shine in the firmament of the heaven, as we have said, and they flood the nearby regions with bright light, but at appropriate times they give light to the earth. For sometimes the cloudy atmosphere obstructs, so that neither the light of the moon, when it is small, nor the light of the stars appears to the earth; and the rising of the sun, with its greater light, prevents the moon and the stars from illuminating the earth; hence it is named in Latin, because it alone, with the stars and the moon obscured, shines on the earth during the day.
Genesis 1:16 — Commentary on Genesis (Hexaemeron)
God also made two great luminaries. We can understand the great luminaries not so much by comparison with others but by their role, as the heaven is great and the sea is great. For there is also the great sun which fills the world with its heat, or the moon with its light, which, wherever they are in the sky, illuminate all the earth and are equally observed by everyone. An evident example of their greatness is that they appear the same to all people. For if they appeared smaller to those far away and larger to those nearer, it would indicate a limitation of their size.
Genesis 1:18 — Commentary on Genesis (Hexaemeron)
To shine upon the earth, and to rule over the day and the night, and to divide the light and the darkness. These things can be understood both about the great lights and about the stars with this distinction only, that what is said "to rule over the day" refers especially to the sun; what is added "and the night" pertains to the moon and the stars; but what is further stated "and to separate the light from the darkness" applies equally to all the stars, which carry light wherever they move and leave all things dark where they are absent. But if anyone inquires what kind of light could have existed by day before the creation of the stars, it might reasonably be said that it was such as we see every morning, namely, when the rising of the sun is approaching, but it does not yet appear on the lands, when the day indeed shines with the dim rays of the stars but does not yet glow fully until the sun rises. Hence, there could be no distinction of times then except only of day and night, and rightly it was said when the stars were made: "And let them be for signs and for seasons, and for days and years." For the changes of times began to be distinguished from when, on the fourth day of the nascent world, the sun, proceeding from the middle of the east, consecrated the vernal equinox with its rising, and by daily advances climbing to the heights of the sky, and again gradually descending from the solstitial peak to the lower parts, without delay reusing the equinoctial circles from the lower winter places, it completed the space of the year with the four well-known times and definite days. Also, the moon appearing full in the evening, set apart the times to be observed for the celebration of Easter on its first ascent. For that is the hour when not only the ancient people of God but also we today observe the first celebration of Easter, when, after the day of the equinox has passed, the full moon in the evening, that is, the fourteenth day, has appeared in the sky. For just after these things, when the Lord's day has come, the proper time for celebrating the Lord's resurrection will arrive, fulfilling to the letter also the word of the prophet who said: "He made the moon for seasons, the sun knows its setting" (Psalm 104:19). The stars also, apart from what we have mentioned above, because they either by their appearance indicate what the quality of the air will be or by their course show what watch of the night it is; they are for signs and seasons, because those coming into the sky designate summer times, those designate winter. They are also for days, because some accompany the sun in vernal days, others in autumnal. They are also for years, because those that for example now rise in the morning during the vernal equinox, come into the sky at the same equinox in the face of the sky every year; those that now rise in the evening or morning at the solstice, always rise at those times in the same hours. But there are also some stars which the astrologers call planets, that is, wandering stars, which make longer years by their orbit, returning to the same place in the sky. For the star called Saturn is said to return to the same places of the stars in which it was thirty years before, Jupiter in twelve years, Mars in two solar years completing its circuit in the sky, the moon, too, makes a year with twelve of its cycles, that is, of three hundred fifty-four days, and to make its cycle concord with the solar year, every second or third year it adds a thirteenth month, which calculators call the embolismiatic year, and it becomes a year of three hundred eighty-four days.
Genesis 1:19 — Commentary on Genesis (Hexaemeron)
It was evening, and it was morning, the fourth day. This is that memorable evening in which the people of God in Egypt offered a lamb in celebration of Passover; this morning, which first saw the yoke of long servitude being cast off and the journey of freedom beginning. It is written, the Lord said to Moses: This month shall be for you the beginning of months; it shall be the first month of the year for you. On the tenth day of this month, each man shall take a lamb for the families and households, and you shall keep it until the fourteenth day of the month, and the whole assembly of the congregation of Israel shall kill it at twilight (Exodus 12:2), etc. On that same evening, to complete the legal sacraments of Passover, our Lord initiated the celebration of the mysteries of His body and blood after eating the lamb typologically; at that dawning morning, as an unblemished lamb, redeeming us by His blood, He freed us from the servitude of demonic domination. The day of that full moon, which proceeded on the fourth day in the creation of the world, in the time of the Lord's passion, by the grace of a higher sacrament, fell on the fifth day of Sabbath, so that the Lord was crucified on the sixth day of Sabbath, rested in the tomb on the Sabbath itself, and by His resurrection consecrated the first day of Sabbath, granting us also in it the faith and hope of rising from the dead and entering into eternal light.
Genesis 1:20 — Commentary on Genesis (Hexaemeron)
God also said: Let the waters bring forth swarming living creatures, and flying creatures above the earth under the firmament of heaven. After adorning the face of the sky with lights on the fourth day, He then adorned on the fifth day the parts of the lower world, namely the waters and the air, with those which are moved by the breath of life, because these elements are also connected to each other and to heaven by a certain kind of kinship. To each other, indeed, because the nature of the waters is close to the quality of the air; hence it is proven that their exhalations thicken, so that they contract clouds, and can support the flight of birds, as Scripture attests: For suddenly the air will gather into clouds, and the wind passing by will dispel them (Job 37:21). Moreover, even on serene nights it dews, the drops of which are found on the grass in the morning; they are also connected to the sky in this way, because the air is so close to it that it sometimes takes its name, as Scripture names the birds of the sky, which are known to fly in the air; and the Lord Himself speaks to the crowds, who had not known the time of His coming from the manifestation of the powers, saying: When you see a cloud rising in the west, immediately you say: A shower is coming, and so it happens; and when the south wind blows, you say there will be heat, and it happens. Hypocrites, you know how to judge the face of the earth and sky, but how do you not judge this time (Luke 12:54)? Where it is certain that he calls the face of the sky nothing other than this changing state of the air.
Genesis 1:21 — Commentary on Genesis (Hexaemeron)
And God created great sea creatures and every living creature that moves, which the waters brought forth in their kinds, and every winged bird according to its kind. Therefore, no kind was excluded, where all living creatures were created with the great sea creatures, which the waters brought forth in various kinds, that is, reptiles, swimming creatures, and flying creatures; but also those that are fixed to rocks and cling with no suitable movement, as are the many kinds of shells. But the mention of the flying creature above the earth under the firmament of the heavens is not contrary to reason and truth, because indeed, even if there is an immense intervening space, birds fly under the stellar sky that fly above the earth, just as we humans set on earth are rightly and truly said to be under the sky and sun, as Scripture attests, which says: "Jews, devout men, from every nation under heaven, were living in Jerusalem" (Acts 2:5); and: "What does man gain from all the toil with which he toils under the sun?" (Eccl. 1:3). Of course, according to another translation, some are troubled by the phrase: "And winged birds flying near the firmament of the heavens," that is, near the firmament of the heavens. But it must be understood that it is said that birds fly under the firmament of the heavens because that name also indicates the ether, that is, the higher region of the air which reaches from this turbulent and gloomy place where birds fly up to the stars and is believed, not without reason, to be entirely calm and full of light. For even the seven wandering stars, which are said to travel in this etheric space, Scripture has said to be placed in the firmament of the heavens. Therefore, birds are rightly said to fly near the firmament of the heavens because, as we have said, the turbulent spaces of the air which sustain the flights of birds are close to the ether. Nor is it surprising if the ether is called the firmament of the heavens, since air is called heaven, as we have taught above. Nor should it be overlooked that when God is said to have created every living soul, it is added, "and mortal," to the distinction of man whom He was going to make in His image and likeness, so that if he kept His commandments, he would live blessedly in perpetual unchangeableness. For other living creatures were made in such a first condition that some would yield in sustenance to others while themselves perishing due to their own decline through age.
Genesis 1:22 — Commentary on Genesis (Hexaemeron)
And God saw that it was good, and He blessed them, saying: Be fruitful and multiply, and fill the waters of the seas, and let birds multiply on the earth. And there was evening and there was morning, a fifth day. When He said, be fruitful and multiply, and fill the waters of the seas, it pertains to both kinds of creatures made from the waters, that is, both to fish and to birds, because just as all fish can live only in the waters, so too there are many birds which, although they sometimes rest on the lands and propagate their offspring, not only feed from the land but also from the sea, and prefer to inhabit marine dwellings rather than terrestrial ones. But when He adds, and let birds multiply on the earth, it pertains to both kinds of birds, that is, both those that come from the waters and those that feed from the earth, because indeed even those birds which do not know how to live without waters often hide much of the time under the depths of the waters like fish, occasionally tend to come out onto the lands, especially when they are breeding and nurturing their young.
Genesis 1:24 — Commentary on Genesis (Hexaemeron)
God also said: Let the earth produce living creatures according to their kinds: livestock, creeping things, and wild animals according to their species. And it was so. After the heavens were adorned with stars, after the air, which due to its proximity deserved the name of heaven, was filled with flying creatures, and after the waters, which are closely connected by nature to the air, were enriched with their animals, from which also rains, snows, hail, and the like derive, it was fitting that the earth too should be filled with its own animals, that is, those born from itself. For it also has a chief connection with the waters, for without their moisture and irrigation, it can neither bear fruit nor even sustain itself, as Peter attests, who says: For the heavens existed long ago, and the earth was formed out of water and through water by God's word (II Peter 3:5). Therefore, God commands the earth to produce livestock, and creeping things, and wild animals; because under the true name of wild animals, everything that rages with mouth or claws, except for serpents, is understood to be comprehended, but the name of creeping things on the earth also includes serpents, and by the name of livestock are designated the animals that are in the use of humans. Where therefore the condition of the other four-footed animals is described, for example, deer, roe deer, antelopes, and goats, and similar creatures, unless perhaps we should say that these also, due to the wildness of their untamed nature, are numbered among the wild animals, according to the old translation, in which it is written: Let the earth bring forth a living soul according to its kind: four-footed creatures, and creeping things, and wild animals, there is no question at all, because under the name of four-footed creatures, all are comprehended which, except for wild animals and creeping things, the earth produced, whether those under human care or those that are wild and in the field.
Genesis 1:25 — Commentary on Genesis (Hexaemeron)
And God made the beasts of the earth according to their kinds, and the cattle, and every creeping thing of the earth according to its kind. The change in words is to be noted, because above it is said that God commanded the earth to produce the beasts, and the cattle, and the creeping things, and the beasts of the earth; but now, in a changed order, God is said to have made the beasts of the earth and the cattle and every creeping thing of the earth; and it is to be understood that everything which was willed happened faster than said; and it matters not that human speech first names in the order of creatures what divine power created all at once.
Genesis 1:26 — Commentary on Genesis (Hexaemeron)
And He said: Let us make man in our image and likeness. Now it appears more clearly why it is said of the created herbs and trees, fishes and birds, also terrestrial animals, that each was made according to its kind and species. For it was foreseen that his creation was coming, who would not only correspond by similarity and species to his own kind but would also be made in the image and likeness of his Creator. The nobility of this creation is also testified by the fact that, unlike the other creatures, God did not say: Let man be made, and man was made; or: Let the earth bring forth man, and the earth brought forth man; but, before he was made, it is said: Let us make man, so that, because a rational creature was being created, it might seem as if he were made with counsel. As if he were formed with effort out of the earth and raised by the inspiration of the Creator with the power of the vital spirit, so that he might exist not by the command of voice but by the dignity of operation, because he was being made in the image of the Creator. When it is said, Let us make man in our image and likeness, the unity of the Holy Trinity is openly commended. Indeed, the same indivisible Trinity was mystically hinted at in the preceding formation of things, when it was said: And God said: Let it be done, and God made it; and God saw that it was good. But now this same is more manifestly suggested, when it is said: Let us make man in our image and likeness, and rightly so, because until he who was to be taught was, the proclamation of Deity was hidden in profundity; but when the creation of man began to be expected, faith was revealed, and the dogma of truth clearly shone forth. For in that it is said, Let us make, the operation of the three persons is shown; and in what follows, in our image and likeness, the one and equal substance of the same Holy Trinity is indicated. For how would it be one image and likeness if the Son were lesser than the Father, if the Holy Spirit were lesser than the Son, if the glory of the whole Trinity were not consubstantial of the same power? Or how would it be said, Let us make, if there were not cooperative power of the three persons in one deity? Nor could it be said by God to the angels, Let us make man in our image and likeness, because no reason at all allows that we believe the image or likeness of God and the angels to be one and the same. And concerning how man was made in the image and likeness of God, the Apostle testifies, as he diligently admonishes us to recover within ourselves, through the grace of the same Creator, this which we lost in the first parent. Renew yourselves, he says, in the spirit of your mind, and put on the new man, who is created according to God in justice, holiness, and truth (Ephesians IV, 23). Therefore, Adam was created a new man from the earth according to God, so that he would be just, holy, and true, subject and humbly adhering to the grace of his Creator, who exists eternally and perfectly just, holy, and true: who because he corrupted through sin this very beautiful novelty of the divine image in himself, and procreated a corrupted offspring of the human race from himself, from where came the second Adam, that is, the Lord Himself and our Creator, born of the Virgin, created incorruptibly and unchangeably in God's image, immune from all fault, and full of all grace and truth, so that He might restore in us His image and likeness by His examples and gifts. For He is truly the new man created according to God, because He took from Adam the true substance of flesh so that He would draw nothing of the filthy vice from him: whose examples we follow according to our capacity, whose gifts we adhere to, whose commandments we obey; this is to recover the image of God which we lost in the old man, in the new. Therefore, man is created in the image of God not according to the body, but according to the intellect of the mind. Although even in the body he has a certain propert…
Genesis 1:27 — Commentary on Genesis (Hexaemeron)
And God created man in His own image, in the image of God created He him. What was said before, in His image, He doubled for the sake of confirmation, by adding, in the image of God He created him, so that He might more diligently impress upon us what kind of beings we were made by God, and more closely fix in our minds the hope of receiving the image of God, lest, walking in the image of God, we be vainly troubled, hoarding uncertain riches, but instead look for the Lord with longing, when we shall come and appear before His face, certain that when He appears, we shall be like Him, for we shall see Him as He is. But now it is said, in the image of God He created him, when it was said earlier, let us make in our image, it signifies not that this plurality of persons makes us believe in multiple gods, but that we accept one God, the Father and the Son and the Holy Spirit, on account of which it was said, in our image, and on account of which it is said, in the image of God.
Genesis 1:28 — Commentary on Genesis (Hexaemeron)
And He blessed them and said: Be fruitful and multiply, and fill the earth, and subdue it. For indeed, this multiplication of humans and filling of the earth could only be accomplished through the union of man and woman. Yet, if the human race grows and multiplies by the blessing of God, how much more worthy of a curse are those who forbid marriage and condemn the arrangement of the heavenly decree as if it were devised by the devil? Therefore, marriages should not be condemned, which were established by the grace of the heavenly blessing for the propagation of the human race and the filling of the earth; but rather, virginity is more to be honored and is worthy of greater blessing, which, after the earth has been filled with people, desires in chastity of mind and body to follow the Lamb wherever He goes—that is, the Lord Jesus in heaven—and to sing a new song, which no one else can sing. For God and our Lord, who in the beginning of the nascent world formed the woman from the side of the man to teach that the earth was to be filled by their mutual union, Himself in the end of the age took a man from the flesh of a Virgin, free from all contamination, filled with the fullness of all divinity, to prove that He valued the glory of virginity more than marriage.
Genesis 1:29-30 — Commentary on Genesis (Hexaemeron)
And God said: Behold, I have given you every herb bearing seed upon the earth, and all the trees which have in themselves the seed of their own kind, to be your food, and to all the beasts of the earth and every bird, and to all that move upon the earth, and in which there is a living soul, that you may have them to eat: It is now clear that before man's guilt the earth produced nothing harmful, no poisonous herb, no sterile tree, since it was clearly said that every herb and all trees were given to men and the birds, and to all the beasts of the earth for food, it is evident that even the birds did not live by snatching weak wings, nor did the wolf plot ambushes around the folds, nor was dust the snake's bread, but all ate in concord the green herbs and the fruits of the trees. Certainly among these must arise the question of how man was made immortal above other creatures, and nevertheless received common earthly nourishment with them. In which we must see that there is one kind of immortality of the flesh which we received in Adam's first state, and another which we hope to receive in the resurrection through Christ. Thus, he was made immortal in such a way that he could not die if he did not sin; but if he did sin, he would die. Thus the children of the resurrection will be immortal, when they will be equal to the angels of God, so that they will neither die anymore, nor be able to sin. Therefore our flesh after the resurrection will need no nourishment of food, as it will not be subject to deficiency from hunger, or weariness, or any other kind of weakness. But Adam's flesh before sin was created immortal in such a way that, helped by the supports of temporal nourishment, it existed free from death and pain, until, having been brought to that age which pleased the Creator through bodily growths; then having created much progeny of this kind, by the command of God, it would also partake of the tree of life, from which becoming perfectly immortal, it would no longer need the sustenance of bodily food. Thus, therefore, the flesh of the first humans is created immortal and incorruptible, so that they might retain the same immortality and incorruptibility through obedience to God's commandments; among which commandments was also this, that they should eat of the allowed trees of paradise, but refrain from the consumption of the forbidden one, preserving the gifts of immortality granted to them by the consumption of these, and in the touch of that find the ruin of death. Thus indeed our flesh will be incorruptible and immortal at the end; so that, like angelic splendour, it may remain always in the same state, unable to need bodily foods, since in the spiritual life there will be no need of them. For the fact that angels are read to have eaten with the patriarchs was done not out of need but out of kindness, so that by doing these things they might more sweetly adapt to the men to whom they appeared. The Lord also after the resurrection ate with the disciples, not because he needed nourishment but to show that he had indeed received true flesh after death.
Genesis 1:30 — Commentary on Genesis (Hexaemeron)
And it came to be so, that is, that man might rule over all that were created on land or in the waters, and that he might receive the faculty and power to eat from the fruits of the earth along with the birds of the sky and the creatures of the land.
Genesis 1:31 — Commentary on Genesis (Hexaemeron)
And God saw all that he had made, and behold, it was very good. Because it was said of each of God's works individually that he saw that they were good, rightly in conclusion, with all things completed, it was stated with an added emphasis that he saw all that he had made, and it was very good. But the question rightly arises, why of man, when he was made, was it not additionally stated individually: And God saw that it was good, but rather that his creation was more generally praised among the others? Or did God, foreseeing that man would sin and not remain in the perfection of his image, wish to state that he was good not individually but along with the others, as if indicating what was to come? Therefore, man before sin and undoubtedly in his own kind was good, but Scripture omitted saying this, rather to state more what would announce something to come. For God is the best creator of natures, but indeed the most just regulator of sinners, so that even if certain things become deformed through individual sins, yet the entirety always remains beautiful with them.
Genesis 2:1-2 — Homilies on the Gospels 2.17
Under the law the people were ordered to work for six days and to rest on the seventh … because the Lord completed the creation of the world in six days and desisted from his work on the seventh. Mystically speaking, we are counseled by all this that those who in life devote themselves to good works for the Lord's sake are in the future led by the Lord to sabbath, that is, to eternal rest.
Genesis 2:2 — Commentary on Genesis (Hexaemeron)
So God completed His work on the seventh day, which He had made. Because He ended the sum of the days He had made in it, adding the seventh itself, which He wanted to be called and to be the Sabbath, because he endows it with mystical blessing and sanctification above the others, as the following teaches. Hence also the day of judgment and consummation of the world, because it is to come after the seventh Sabbath, is called the eighth in the Scriptures, namely because only seven precede it. For it is said in the title of the psalms: To the end, in hymns, for the eighth, a psalm of David, which the entire text of the following psalm teaches is written about the day of judgment, in which the prophet, fearing the wrath of the coming judge, exclaims: Lord, do not rebuke me in Your anger, nor chasten me in Your wrath (Psalm VI, 1), etc. But also the day of the Lord's Resurrection, although it was to come after so many thousands of days, is also called the eighth in the title of another psalm, because naturally it follows the seventh, so that it exists as the first of the following week, that is, the same one in which God said in the beginning: Let there be light and there was light. The psalm written about the Lord's Resurrection indeed proves it by the one speaking in it, saying: For the misery of the needy and the groaning of the poor, now I will arise, says the Lord (Psalm XI, 6). Moreover, it can rightly be accepted that God completed His work on the seventh day, which He had made, even in that He blessed and sanctified that day itself. For blessing and sanctification are not no work. Neither could Solomon be said to have done no work when he dedicated the temple he had made; rather, it is an eminent work of God, when He glorified with eternal blessing and sanctification those things He had made. Finally, about this work which He does in the eternal day of the Sabbath, He says Himself in the parable of the faithful servants: Amen, I say to you that He will gird Himself, and make them sit down to eat, and passing, will serve them (Luke XII, 37). For he who girds himself, who prepares a meal, who passes by, who serves, surely works. But by all these words, nothing else is intimated than that the Lord blesses and sanctifies His saints forever, that is, He rewards them with the vision of His glory after their good works which He gave.
Genesis 2:3 — Commentary on Genesis (Hexaemeron)
And He blessed the seventh day and sanctified it. That is to say, with the blessing and sanctification which He more fully intimates to His people in the law, saying: Remember the sabbath day, to keep it holy. Six days you shall labor, and do all your work: but the seventh day is the sabbath of the Lord your God, in it you shall not do any work (Exod. XX, 8). And a little further on: For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested the seventh day (Exod. XX, 11). Therefore, the Lord blessed the seventh day and sanctified it. Indeed, the blessing and sanctification of the seventh day were made as a type of greater blessing and sanctification. For just as by the frequent, or rather daily, sacrifices in the law the blood of the Lord's passion, which was to be poured out once for the salvation of the world, was signified; so also by the rest of the seventh day, which was always celebrated after the works of six days, that great day of the Sabbath, in which the Lord was once to rest in the tomb, was prefigured, having completed and perfected on the sixth day all His works, by which He was restoring the world, which He had perfect in the sixth day, now lost. On which also, as if recalling His original work, with an open word He declared that He had now completed the salvation of the world. For when He had taken the vinegar, He said: It is finished, and He bowed His head, and gave up His spirit (John XIX, 30). But this sanctification and blessing of the seventh day, and God's rest in it after His very good works, signified that we individually tend to the rest of heavenly life after the good works He works in us both to will and to do, in which we may enjoy His eternal sanctification and blessing. Hence, it is well written that the seventh day did not have an evening, because evidently it signifies our perpetual rest in it.
Genesis 2:4 — Commentary on Genesis (Hexaemeron)
These are the generations of the heavens and the earth when they were created. With this conclusion, Scripture addresses those who assert that the world always existed without a beginning, or those who believe that the world was indeed made by God, but from material not made by God, but which was coeternal with the Creator and without beginning. For it says the generations of the heavens and the earth are the very order of divine institution, by which their adornment through the works of six days reached that level of perfection which has been described above, according to what the Creator himself said in the Decalogue of His law: For in six days the Lord made heaven and earth, the sea and all that is in them (Exodus 20:11); what follows, however: On the day that the Lord God made the earth and the heavens, and every plant of the field before it was in the earth and every herb of the field before it grew, should by no means appear contradictory to the statement of God that has been mentioned, but should be clearly understood because here Scripture put the day for all that time in which the primordial creation was formed. For neither in one of those six days was heaven made, or illuminated by the stars, and the earth separated from the waters and clothed with trees and grasses; but Scripture, according to its custom, put the day for time, in the same way the Apostle, when he says: Behold, now is the day of salvation (2 Corinthians 6:2), signifies not one specific day, but the whole time in which we labor in the present life for eternal salvation. And the prophet speaks not of one specific day, but of the multiplied time of divine grace: In that day the deaf shall hear the words of this book (Isaiah 29:18). Otherwise, it is difficult to understand how on this day God made the heaven, and the earth, and all the plants of the field, and every herb of the region, unless perhaps we would say that all creation was made simultaneously in formless matter, as it is written: He who lives forever created all things together (Ecclesiasticus 18:1), but this he surely did before any day of this age, when he created the heaven and the earth in the beginning, when even if the earth was void and empty, and darkness was upon the face of the abyss, nevertheless in the very nature of earth and of the abyss, that is, of waters, these things lay hidden as it was by seminal substance, which were not to be produced all at once by the work of the Creator from them afterwards; therefore, if we say this, the noted question reverts to the same conclusion, that we understand the appellation of the day as the signification of time, that is, when God created all these things simultaneously in the beginning: On the day, he says, that the Lord God made the earth and the heavens, and every plant of the field before it was in the earth, and every herb of the field before it grew. But if on the day he speaks of, we understand that time is designated, when before any day of this age all things were made simultaneously, the sense appears straightforward that both the grass and all the trees were made in the very substance of the earth causally before they visibly arose or sprouted from the earth. Otherwise, if we take the appellation of the day, as we more consistently judge, for the signification of the time in which this world was made and adorned through six days, we can understand because now Scripture wanted to explain more openly how it previously said that the earth brought forth green grass and bearing seed according to its kind, and the tree yielding fruit. For these things were not produced by the earth at the beginning of things as they are now, where with the presence of irrigation the earth spontaneously brings forth fruit arranged by God; but by an entirely more wondrous work of the Creator, before any fruits arose from the earth by growing, or germinated, the fields, mountains, and hills were suddenly covered with grasses and trees, having the suitab…
Genesis 2:5-6 — Commentary on Genesis (Hexaemeron)
For the Lord God had not caused it to rain upon the earth, and there was no man to till the ground, but a mist went up from the earth and watered the whole surface of the ground. For who does not see that these things could not have been said about the first creation of the earth when it was still void and empty, and darkness was upon the face of the abyss? Was it necessary to narrate about the rain not descending upon the earth at that time, when neither it could yet receive the rain nor the air could give it, because the places of both were still completely filled with water? Nor could a mist go up from the earth to water it, so long as the whole was covered by the abyss; whence, if I am not mistaken, it remains to be understood that by the name of the day above, when it is said: On the day when the Lord God made the earth and the heavens, etc., the time of those first six days is intimated, in which all the creation of the world was formed, where it rightly remembers that God had not rained upon the earth, and there was no man to till the ground, that we may understand how much the first sprouting of the earth differed from the modern. For now the earth spontaneously germinates by the irrigation of rains, and by the industry and cultivation of men many things grow in gardens and orchards and woods; but the first creation of herbs and trees was completed very differently, in which by the new command of the supreme maker, the earth, which appeared dry, was suddenly filled far and wide with various kinds of fruits without rain and without human labor; but a mist, it says, went up from the earth and watered the whole surface of the ground. From this source and its ascent to the earth we will speak, let us first see that the initial sprouting of the earth, which the aforementioned sentence recalls, was made without any watering of the waters, by God's command. The irrigation of this source, however it was, came after the earth was clothed with herbs and trees, which is proved by the very syllables of the Scripture itself, which after it said in the past tense that the Lord God created heaven and earth and every shrub of the field and every herb of the region, it immediately appended with the pluperfect tense: for the Lord God had not rained upon the earth, and there was no man to till the ground, showing that before the creation of shrubs and herbs, God had not sent rain; but what was done afterward, it immediately appended with the imperfect tense saying: for a stream would rise from the earth and water the whole surface of the ground, signifying by the declension of the verb that this was not done once but often, since it did not say "rose" but "would rise"; while it is said that a stream would rise from the earth that would water its entire surface, it is rightfully inquired in what order it would rise; nor is there anything to prevent it from being believed that it thus ascended and returned by turns to water it, as even today the Nile annually ascends to water the plains of Egypt, just as once the Jordan watered the land of Pentapolis, about which Scripture says: "it was well watered everywhere like the garden of the Lord" (Genesis 13:10), and like Egypt before God destroyed Sodom and Gomorrah; as, according to Saint Augustine, it is said of some wonderful alternation of certain springs that they flood at fixed intervals of years so as to irrigate the entire region, which at other times provides sufficient drinking water from high wells. Why then should it be incredible, as he also says, if the whole earth was then watered from a single head of the abyss, alternating flowing and ebbing? For if, he says, the vastness of the abyss itself, excluding the part called the sea, surrounds the land with evident height and bitter waves in that only part which the land contains in concealed recesses, from where all fountains and waters distribute themselves in various tracts and veins, and burst forth in their respective places, Scrip…
Genesis 2:7 — Commentary on Genesis (Hexaemeron)
In the image of God He created him. Male and female He created them. For what is said to be in the image of God is understood correctly only in the soul; what is added as male and female is understood correctly only in the body. Therefore, those who think that the soul is a part of God should not be listened to, as if the soul of man were a part of God, and could neither be taken away by itself nor by anyone, nor be compelled by any necessity to do or suffer anything evil, nor be changed at all for better or worse. But that breath of God, which animated man, was made by Him, not from Him, just as neither is man's breath a part of man, nor does man make it from himself, but it is taken and emitted from the aerial vapor. But God was able to make from nothing, and He could make it living and rational, which man cannot do; although some think that the first man was not animated when God breathed into his face, and he became a living soul, but that he received the Holy Spirit at that time. However credible any of these hypotheses may be shown to be, we should not doubt that the soul is not a part of God, nor that it was created or issued from His substance, but that it was made from nothing.
Genesis 2:8 — Commentary on Genesis (Hexaemeron)
Now the Lord God had planted a garden of pleasure from the beginning, in which He placed the man whom He had formed. Surely, it is to be believed that God planted the garden from that very beginning, from which He commanded all the earth, after removing the waters that covered it, to produce herbs and fruit-bearing trees, in which He placed man on the sixth day, on which He had also formed him. Nor should there be any doubt that the garden in which the first man was placed, although it holds the type either of the present Church or of the future homeland, nevertheless must be understood according to the literal meaning, to be sure, a most pleasant place, shaded by fruitful groves, and also large, and fruitful with a great spring. However, because our edition, which is translated from the Hebrew truth, has "from the beginning," while in the ancient translation it is put "towards the East," some wish that the location of the garden is in the eastern part of the world, although separated by a great distance, either by the Ocean or by lands, from all the regions now inhabited by the human race. Therefore, not even the waters of the flood, which most deeply covered the entire surface of our world, could reach it. But whether it is there or elsewhere, God knows, we are only permitted to doubt that this place was and is earthly. Finally, with the following words, Scripture more fully explains how God planted it, saying:
Genesis 2:9 — Commentary on Genesis (Hexaemeron)
And the Lord God brought forth from the soil every tree that is pleasant to the sight and good for food: the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. This is understood to have been done on the same day on which, at God's command, the earth also brought forth the other fruit-bearing trees. But it is necessarily repeated here so that we could understand the nature of the place of paradise, especially because there needed to be a special reference to the tree of life and the tree of the knowledge of good and evil; in one of which was a sign to man of the obedience he owed, in the other the sacrament of eternal life, which he would merit through this very obedience. And indeed the tree of life was so called because it had this power, as we said, divinely received, that whoever ate from it would have their body strengthened with stable health, never changing for the worse through any infirmity or age, nor even falling into decline; but this was done physically in such a way that it was also a figure of a spiritual sacrament, that is, of our God and Lord Jesus Christ, of whom it is said in the praise of wisdom: "She is a tree of life to those who lay hold of her" (Proverbs 3:18). And in the Apocalypse of Saint John: "To him that overcomes, I will give to eat of the tree of life, which is in the paradise of my God" (Revelation 2:7). Which is openly to say: To him who overcomes the temptation of the ancient serpent, by which Adam was overcome, I will give what I would have given to Adam if he had overcome, so that he may be eternally refreshed by the present vision of the glory of Christ, and thus be touched by no onset of death, because evidently the Lord Christ, the power and wisdom of God the Father, is in the paradise of the heavenly kingdom, whom He also deigned to promise to the thief confessing Him on the cross along with the other saints. And the tree of knowledge of good and evil. Saint Augustine says of this tree: "To me, considering again and again, it cannot be said how much that sentiment pleases, that the tree itself was not harmful for food. For He who had made all things very good had not established anything bad in paradise, but the transgression of the command was evil for man. Nevertheless, it was fitting that man, put under the Lord God, should be prohibited from something, so that his virtue for deserving his Lord was obedience itself, which I can most truly say is the only virtue for every rational creature acting under the power of God; and the first and greatest vice for destruction is the will to use one's own power, which has the supreme name of vice in disobedience. Therefore man could not think or feel that he had a Lord unless something was commanded to him. That tree, therefore, was not evil, but it was called the tree of the knowledge of discerning good and evil; because if after prohibition man should eat from it, in the transgression of the command the man would learn by the experience of punishment what the difference was between the good of obedience and the evil of disobedience. Therefore this should indeed be taken not in a figurative sense, but as a certain real tree, to which the name was not given from the fruit or apple that grew from there, but from the actual matter, which, when touched contrary to the prohibition, was to follow."
Genesis 2:10 — Commentary on Genesis (Hexaemeron)
And a river went out of the place of delight to water the paradise. That is, those beautiful and fruitful trees that shaded the whole land of that region, where it is believed to have been made as in this land we inhabit, the Nile waters the plains of Egypt, wherefore, as we also mentioned above, it was said of the land of Sodom, which was wholly watered like the paradise of the Lord, and like Egypt (Genesis XIII, 10). And surely with provident arrangement, the Lord and Creator of things wished to have some likeness in our world to that homeland which we were created to possess in the first parent, so that he might warn us by a nearby example to merit a return thereto, and especially by that river which is known to emanate from paradise. For the Nile, which waters Egypt, is itself the Gihon, which is remembered to proceed from paradise in what follows. Just as also, when the same cities of Sodom were overturned, which were once watered like the paradise of the Lord, he provided an example of those who act impiously, so that we might flee the most certain paths of the perdition of the wicked, by shunning their eternal torments through vigilance.
Genesis 2:11 — Commentary on Genesis (Hexaemeron)
Which then is divided into four heads: the name of the first is Pishon. It is established, according to the most certain authorities, that the sources of all these rivers, which are said to go out from paradise, are known in our land. The source of the Pishon, which is now called the Ganges, is indeed in the places of the Caucasus mountains; but the Nile, which the Scripture, as we have said, names Gihon, now far from Mount Atlas, which is the furthest end of Africa to the west. Furthermore, the Tigris and Euphrates from Armenia, from where it is believed that the place of paradise itself is most distant from human knowledge, and from there the four parts of the waters are divided; but those rivers, whose sources are said to be known, are somewhere beneath the earth and after passing through extended regions erupt in other places, where they are reputed to be known in their sources. For who is unaware that some waters are accustomed to do this? But it is known there where they do not run under the earth for long. Finally, historians report that the same rivers Tigris, Euphrates, and Nile are taken up in many places of the earth, and after some interval reemerging, continue their usual course; which is also believed to be done by the Lord as a sign of that course by which they come to us from paradise through the more hidden channels and longer veins of the earth. Now Phison is interpreted as change of mouth, and rightly, because indeed it shows another appearance for our benefit, that is, much more humble than it has in paradise.
Genesis 2:12 — Commentary on Genesis (Hexaemeron)
There is found gold, and the gold of that land is good. Pliny the Elder reports that the regions of India abound in gold veins more than other lands, whence even their islands took the names Chryse and Argyre from the abundance of gold or silver.
Genesis 2:13 — Commentary on Genesis (Hexaemeron)
And the name of the second river is Geon. It is the one which goes around all the land of Ethiopia. The name of the third river is Tigris. It goes towards the Assyrians. The fourth river is Euphrates. Therefore, concerning the Euphrates, where it goes or what lands it circles, it does not say, because, flowing nearby the land of promise, it was very easily known to the people of Israel, who were placed there and were to read this. But since a return to heavenly places is open to us through the waters of regeneration, it is sufficiently fitting to the dispensation of divine piety that this very element, through which we are led back to the upper homeland, is common to us with paradise, where the first man was placed, and just as grace invisibly recreates us in preparation for the entrance to the heavenly kingdom: so also invisibly from paradise through the veins of the earth the very water through which we are recreated flows forth to the Lord's world. Just as the Spirit breathes where He wills, and you hear His voice, but do not know where it comes from or where it goes (John 3:8); thus it was fitting that the water which the Holy Spirit sanctifies those whom He wills, should come to us by unknown ways from paradise, and return to unknown places to us, because it is known to have its origin from the paradise of pleasure.
Genesis 2:15 — Commentary on Genesis (Hexaemeron)
The Lord God took the man whom He had formed and placed him in the paradise of pleasure, to work and keep it. What He said, to work and keep it, seems to refer to the place where it was said, And there was no man to till the ground. Truly we also, in exposing this word, let us place the words of the holy Father Augustine. "What was he to work or keep?" he said. "Did the Lord perhaps want the first man to do agriculture? Or is it not believable that He condemned him to labor before sinning? Indeed, we would think so, unless we saw some people work the land with so much delight of mind, that it would be a great punishment for them to be called away from it. Whatever delights agriculture had, then of course it was far greater, when nothing adverse happened to the land or the sky. For it was not the affliction of labor, but the exhilaration of the will, when those things which God created would thrive more joyfully and fruitfully with the help of human work, from which the Creator Himself would be more abundantly praised, who had given the reasoning and skill of working to the soul set in an animal body, as much as would suffice for a willing soul, not as much as the necessity of the body would force the unwilling." To work and keep it, he said, to keep the same paradise for himself, lest he permit anything for which he would deserve to be expelled from there. Finally, he also receives the command, so that he keeps the paradise for himself, that is, by observing it, he would not be thrown out from there. For rightly is anyone said not to have kept his property, who acted in such a way that he lost it, even if it is safe for another who either found it or deserved to receive it. There is another sense in these words, which I think should not undeservedly be put first, that God was working and keeping the man himself; just as a man works the ground, not to make it the ground, but to make it cultivated and fruitful, so God works the man whom He created as a man, so that he may be just, if the man does not depart from Him through pride. Therefore God placed the man in the paradise of pleasure, to work and keep it. He was to work, that is, to be good and blessed: and to keep it, that is, to be whole, by humbly submitting himself to His domination and protection.
Genesis 2:16-17 — Commentary on Genesis (Hexaemeron)
And He commanded him, saying: Of every tree of the garden you may freely eat, but of the tree of the knowledge of good and evil you shall not eat. It is not to be believed that there was anything naturally evil in that tree, as we have also taught above, but man was forbidden from that which was not evil, so that the very observance of the command itself would be good for him and its transgression evil. Indeed, the sinner desired nothing but to not be under the dominion of God when that was committed concerning which only the command of the ruler should have been regarded, which, if it alone were regarded, what else but the will of God would have been loved? What else but the will of God would have been preferred to the human will? Nor can it happen that one's own will does not fall upon man with the weight of a great ruin, if he exalts it by preferring it to the superior will. This man experienced, who scorned the precept of God; and by this experience he learned what difference there is between good and evil, namely, the good of obedience, but the evil of disobedience, that is, of pride, defiance, perverse imitation of God, and harmful freedom. However, the name was given to this in which it could happen from the very matter, as said above.
Genesis 2:17 — Commentary on Genesis (Hexaemeron)
On whichever day you eat from it, you shall surely die. He did not say, if you eat, you shall be mortal, but on whichever day, he said, you eat from it, you shall surely die. For man died in the soul when he sinned, because God, who is the life of the soul, departed from him, through whose desert the death of the body followed, with the soul departing from it, which is its life, and which death first happened to the same man when he reached the end of the present life not long after he ate the forbidden. It can also be understood that that day in which they sinned brought death upon them, as the Apostle laments saying: For I delight in the law of God according to the inner man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. Wretched man that I am! Who will deliver me from this body of death (Romans 7:22)? For it is not enough for him to say: Who will deliver me from this mortal body, but from this body of death, he says. As indeed also this: The body is dead because of sin (Romans 8:10); nor did he say there, mortal, but dead, although indeed it is mortal because it is to die, it is not to be believed that those bodies were such, but though they were animal, not yet spiritual, yet not dead, that is, which it must needs be that they should die, which happened on that day when they touched the forbidden tree.
Genesis 2:18 — Commentary on Genesis (Hexaemeron)
The Lord God also said: It is not good for man to be alone, let us make a helper suitable for him. And this speech of God is to be believed to have been made not by a corporeal voice emitted externally into the air, but on earth by the intention of the divine will, through which all things were created, ineffably, according to what we also taught above, where it is written: Let us make man in our image and likeness. But if someone asks for what purpose this helper needed to be made, let him hear the response of Saint Augustine, whose words we have very often included above, with his name silent. He said that nothing else likely occurs except for the sake of begetting children, just as help is for the seed in the earth, so that offspring may arise from both. For it was also said in the first condition of things: He made them male and female, and blessed them, saying: Be fruitful and multiply, and fill the earth and subdue it. This rationale for the condition and union of male and female and the blessing did not fail even after man's sin and punishment. For it is the same according to which the earth is now filled with men who dominate it. Although it is mentioned that they came together and begot after being expelled from paradise; nonetheless, I do not see what could have prevented them from having honorable marriages and an undefiled bed even in paradise, with God providing this to those living faithfully and justly and serving Him obediently and zealously, so that offspring would be begotten from their seed without any disturbing ardor of lust, without any labor and pain of giving birth, not that sons succeeded to dying parents, but so that, with those who begot remaining in some form of condition, and taking bodily vigor from the tree of life which was planted there, those who were begotten would be brought to the same condition, until the definite number was completed, if all lived justly and obediently, then that transformation would take place, so that without any death, the animal bodies converted to another quality, because they would serve the spirit ruling them at every nod, and living only by the spirit giving life without any sustenance of bodily food, they would be called spiritual. For if Enoch and Elijah, in Adam, did not die, carrying the progeny of death in the flesh, and are believed to return to this life to pay their due and to die, and now only live in another life where, before the resurrection of the flesh, before the animal body is transformed into a spiritual one, they do not decline by disease or old age, how much more justly and likely it would be granted to those first humans living without any sin of theirs or their parents, that having begotten children, they would yield to a better state from which, at the end of the age, with all the descendants of the saints, they would be transformed much more happily into the angelic form, not through the death of the flesh, but by the power of God.
Genesis 2:19 — Commentary on Genesis (Hexaemeron)
Therefore the Lord God formed out of the ground all the animals of the earth and all the birds of the sky and brought them to Adam. If anyone is concerned because it does not say "formed out of the ground all the animals of the earth and out of the waters all the birds of the sky," but as if He formed both kinds from the ground, then it is said, "The Lord God formed out of the ground all the animals of the earth and all the birds of the sky"; it should be understood in two ways: either that it is now silent about where He formed the birds of the sky from, because it could also be implied that it is possible He did not form both from the ground; but let us understand that He only formed the animals of the earth and the birds of the sky, even if Scripture is silent about where He formed them from; or that He calls the ground universally, along with the waters, just as it is called in that Psalm where, after the praises of the heavens were finished, the speech turns to the earth and says, "Praise the Lord from the earth, sea monsters, and all deeps" (Ps. 148:7), etc. It is not said afterward: "Praise the Lord from the waters." For where all depths which praise the Lord from the earth are, there also are reptiles and winged birds which likewise praise God from the earth according to this universal appellation of the earth, according to which it is said of the whole world: "God who made heaven and earth," whether from dry land or from the waters, whatever is created is truly understood to be created from the earth.
Genesis 2:20 — Commentary on Genesis (Hexaemeron)
But for Adam there was not found a helper like him. Therefore, the Lord God cast a deep sleep upon Adam; and while he was sleeping, he took one of his ribs and filled up flesh for it. And the Lord God built the rib which he had taken from Adam into a woman. Since the woman was made from the man's side, it is to be believed that this happened to commend the power of that conjunction. But that it was done to him while he was sleeping, with the bone removed and flesh filling its place, was done for the sake of a higher mystery. For it signified that from Christ's side, asleep in death on the cross, the sacraments of salvation would issue forth, namely, blood and water, from which the Church, his bride, would be built. For if such a great sacrament were not prefigured in the creation of the woman, what need was there for Adam to sleep for God to take a rib from him to make the woman, when He could have done the same thing while he was awake and without pain? Why was it necessary that when the bone, taken from the man's side from which the woman was built, was removed, not bone but flesh was supplied in its place, unless it was to signify that Christ would be weak for the Church, but the Church would be made strong through Him? Therefore, for the sake of the same mystery, Scripture also used a typical word, not saying: made, or formed, or created, as in all the works above; but it says, the Lord God built the rib which he had taken from Adam into a woman, not as a human body, but as a house, which house we are, if we hold firm the confidence and the pride of hope till the end. For it was fitting that the origin of the human race, with God working, should proceed in such a way that it would bear witness with corresponding figures to its redemption, which was to come through the same creator at the end of the age.
Genesis 2:22 — Commentary on Genesis (Hexaemeron)
And He brought her to Adam. And Adam said: This now is bone of my bones, and flesh of my flesh. Because when the living creatures of the earth and all the birds were brought to Adam, he found none like himself among them. Thus it was fitting that now, when he saw a helper like himself made and brought to him, he acknowledged and exclaimed, saying: This now is bone of my bones. Now indeed, because having seen other living creatures before, he did not see one like himself: Bone indeed of my bones and flesh of my flesh, because other creatures, which having bones and flesh he had seen and distinguished by name, he knew were made not from his substance, but from earth or waters. Just as he had given names to those brought to him, so it remained for him to name her whom he recognized as being like himself and created from his body.
Genesis 2:23 — Commentary on Genesis (Hexaemeron)
"This, he said, will be called Woman, because she was taken out of Man. And as the Latin etymology agrees in these names, since Woman is named from Man, so it also agrees in Hebrew, in which language man is called 'ish', and from this name the derived term for woman is 'ishah'. Hence, that man is called 'ish' in Hebrew is also testified by the name Israel, which is interpreted as 'man seeing God'. But also in the sacraments of Christ and the Church it most fittingly agrees that Adam wanted the woman created from his flesh to share in his own name, because our Lord Jesus Christ equally gave to the Church, which He redeemed with the price of His body and blood and adopted as His bride, the participation of His name, so that from Christ she would be called Christian, and from Jesus, that is, Saviour, she would seek eternal salvation. Nor should it be overlooked that the sleep, or ecstasy, that is, the mental departure, as the ancient Translation has it, which God imposed on Adam, is rightly understood, as St. Augustine says, 'to be induced so that the mind would first participate in an ecstasy like that of the angelic court, and entering into the sanctuary of God would understand the end. Finally, waking up as if full of prophecy, when he saw the woman brought to him, he immediately uttered what the Apostle commended as a great sacrament: This now is bone of my bones and flesh of my flesh. She will be called Woman because she was taken out of Man; and what follows.'"
Genesis 2:24 — Commentary on Genesis (Hexaemeron)
Wherefore a man shall leave his father and mother, and shall cleave to his wife, and they shall be two in one flesh. Though the Scripture itself testifies that these words were first said by man, yet the Lord in the Gospel declared that God said them. For He said: Have you not read that He who made them from the beginning made them male and female, and said: For this cause shall a man leave his father and mother and shall cleave to his wife, and they shall be two in one flesh (Matt. XIX, 4), that we might understand from this that, on account of the ecstasy which preceded in Adam, he could have said this divinely as a prophet. Therefore, if Christ adhered to the Church so they would be two in one flesh, how did He leave the Father, how the mother? He left the Father because, being in the form of God, He did not consider it robbery to be equal with God but emptied Himself, taking the form of a servant (Phil. II, 6). This means He left the Father, not because He deserted and departed from the Father, but because He did not appear to men in that form in which He is equal to the Father; just as He left the mother by leaving the Synagogue of the Jews, from whom He was born according to the flesh, and adhering to the Church, which He gathered from all nations, so that in the peace of the New Testament they might be two in one flesh: because, being God with the Father through whom we were made, He became a partaker with us through the flesh, so that we could be the body of that head.
Genesis 2:25 — Commentary on Genesis (Hexaemeron)
And they were both naked. Adam and his wife, and were not ashamed. "And rightly so, for why would they feel shame when they perceived no law in their members opposing the law of their mind? This consequence followed the sin after the transgression, with disobedience usurping what was forbidden and justice punishing what was committed: for before this happened, they were naked as said, and were not ashamed. There was no movement in the body to which shame was owing; they thought nothing needed covering, for they felt nothing needed restraint."
Genesis 3:1-3 — Commentary on Genesis (Hexaemeron)
He then said to the woman: "Did God really command you not to eat from any tree in the Garden?" To which the woman replied: "We may eat the fruit of the trees in the garden, but from the fruit of the tree which is in the middle of the garden, God commanded us not to eat, nor to touch it, lest perhaps we die." "Therefore, first the serpent asked and the woman answered this so that the transgression would be inexcusable, and it could not in any way be said that the woman had forgotten what God had commanded."
Genesis 3:1 — Commentary on Genesis (Hexaemeron)
But the serpent was more cunning than all the animals of the earth that the Lord God had made. This serpent can be said to be more cunning than all the animals, not by its own irrational soul, but by an external spirit, that is, a diabolic one. For although the transgressing angels were cast down from the heavenly seats due to their perversions and pride, they are still in nature superior to all the animals of the earth due to their excellence of reason. Therefore, it is not surprising that the devil, filling the serpent by his own impulse and mixing his spirit with it, as the soothsayers of demons are often filled, made it the most cunning of all the animals of the earth. Or, as another version has it, the wisest of the beasts according to the irrational living soul. "Therefore, if it is asked why God allowed man to be tempted, knowing that he would consent to the tempter; the true reason occurs, that man would not have been of great praise, if he could live well because no one would persuade him to live badly, since in nature he had the power to do, and in his power to will not to consent to the one persuading, with the help, however, of Him who resists the proud and gives grace to the humble. Nor is it to be thought that this tempter would have overthrown man unless there had been some pride in the soul of man to be suppressed, so that through the humiliation of sin, which he had falsely presumed about himself, he might learn truly: for it is said: Pride goes before destruction and a haughty spirit before a fall (Prov. XVI, 18). Thus, however, some are moved by the temptation of the first man, as if God allowed it to happen, now they do not see the entire human race being continually vexed by the devil's snares; why did God allow this as well? Is it because virtue is tested and proven, and it is more glorious to have been tempted and not consented than not to have been able to be tempted? If it is asked why the devil was permitted to tempt especially through the serpent, this was already done for the sake of signifying, not that the devil wished to signify anything for our instruction, but because he could not approach to tempt unless permitted, nor could he do so except through what was permitted. Therefore, whatever that serpent may have signified, it must be attributed to that providence under which even the devil has his desire to harm but his ability is only what is given, whether for subverting and destroying vessels of wrath or for humbling or testing vessels of mercy. The serpent did not understand the sounds of words which were made to the woman from him: for it is not to be believed that his soul was transformed into a rational nature, since not even the men, whose nature is rational, when a demon speaks in them with that passion which is required by the exorcist, know what they say: how much less would that serpent understand the sounds of words which the devil made through him and from him in that manner, as would not a man free from diabolic passion understand if he heard him speaking?"
Genesis 3:4 — Commentary on Genesis (Hexaemeron)
But the serpent said to the woman: "By no means shall you die. For God knows that on whichever day you eat from it, your eyes will be opened, and you will be like gods, knowing good and evil." What is understood here except that she was persuaded to not want to be under God, but rather in her own power without God, so as not to follow His law as if He envied them, so that they themselves might govern, not needing His eternal light, but relying on their own providence as if with their own eyes to discern good and evil which He had prohibited. In these words, it is notable with what great craftiness the devil's wickedness tempted man from the beginning, who not only taught him disobedience and contempt for his Creator as if envious, but also proposed a belief in the multiplicity of gods, saying: "And you will be like gods," so that if he could not perhaps drag him into disobedience, he would nonetheless corrupt the purity of the faith with which they worshipped the one God; but if he succeeded, he would be victorious in both respects. "But when would the woman believe with these words that she had been divinely forbidden from a good and useful thing, unless the love of her own power and a certain proud presumption about herself was already in her mind, which was to be convinced and humbled through that temptation? Finally, not content with the serpent's words, she considered the tree and saw, as Scripture says, that it was good to eat, and pleasing to the eyes, and delightful to look at; and not believing that she could die from it, I think she believed that God had said for some reason of significance; if you eat of it, you shall die; and therefore SHE TOOK FROM ITS FRUIT AND ATE, AND GAVE IT TO HER HUSBAND, perhaps even with persuasive words, which Scripture leaves silent but intelligible. Or perhaps there was no need to persuade the man when he saw that she had not died from that food?"
Genesis 3:6-7 — Commentary on Genesis (Hexaemeron)
WHO EATS. AND THE EYES OF BOTH WERE OPENED. "To what? If not to lusting after each other, to the penalty of sin conceived in the flesh's own death, so that now the body would not only be an animal one, which, if they kept obedience, could be changed into a better spiritual state without death, but now the body of death, in which the law in the members would oppose the law of the mind." For they were not created with closed eyes, and they were not groping and wandering blind in the paradise of delights. This is like the passage in the Gospel when it spoke of those two, one of whom was Cleopas, that when the Lord broke bread for them, their eyes were opened, and they recognized him whom they had not recognized by the way: certainly not walking with closed eyes, but unable to recognize him. To this end, therefore, the eyes of the first humans were opened, to what they were not previously open, although they were open to other things.
Genesis 3:7 — Homilies on the Gospels 1.17
And indeed, the fig tree sometimes in Scriptures insinuates the sweetness of heavenly love, whence it is written: "He who keeps the fig tree eats its fruit; and he who guards his master will be honored" (Prov. XXVII); but because our first parents, confused by the guilt of transgression, made for themselves coverings of fig leaves, the fig tree can not incongruously signify the sweetened habit of sinning in humanity...
Genesis 3:7 — Commentary on Genesis (Hexaemeron)
When they realized that they were naked, they sewed fig leaves together and made loincloths for themselves. "The rational soul felt shame about the bestial movement in the members of its body, and it instilled this shame, not only because it felt this sensation where it had never felt anything like it before; but also because that shameful movement came from the transgression of the commandment. For there it sensed the grace with which it was previously clothed, when in its nakedness it did not suffer anything improper. Finally, in that disturbance, they rushed to the fig leaves, which they perhaps found first in their confusion: they sewed loincloths, that is, girdles; and since they lost what was to be glorified, they covered what was shameful. Nor do I think they considered anything in those leaves suitable to cover their now prurient members, but by a hidden instinct they were compelled in that disturbance so that even the signification of such a punishment might be made clear to those unaware, which would convict the doer and teach the reader from what was written." The mystery of this tree under which the Lord saw Nathanael still placed, S. Ambrose briefly but clearly explained by saying: "Blessed are those who tie their horses under the vine and the olive, dedicating the course of their labors to the face of joy. As for me, the fig still, that is, the prurient lust of world delights, shades the lowly, fragile to work, soft to use, barren of fruit." And elsewhere he says: "What is more serious," he says, "is that Adam girded himself with this interpretation where he should have girded himself more with the fruit of chastity, for in the loins where we are girded it is said there are some seeds of generation, and therefore Adam was wrongly girded there with useless leaves, where he marked not the fruit of future generations, but certain sins."
Genesis 3:8 — Commentary on Genesis (Hexaemeron)
And when he heard the voice of the Lord God walking in the garden in the cool of the day, Adam and his wife hid themselves. After noon, those who had failed from the light of truth were accustomed to be visited. Hence, the Lord fittingly ascended the cross at noon, and having promised the thief the abode of paradise, after noon, that is, at the ninth hour, he gave up his spirit; so that indeed at the same hour at which the first man had touched the tree of transgression, the second man ascended the tree of redemption, and at the hour of the day at which he had expelled the transgressors from paradise, he might at that hour bring a confessor into paradise.
Genesis 3:9 — Commentary on Genesis (Hexaemeron)
And the Lord God called Adam and said to him: Where are you? Certainly, he did not ask out of ignorance but admonished by rebuking, so that he might consider where he was wherein God was not. For now that he had eaten from the forbidden tree, he was dead in the death of the soul, when it is said that his life had deserted her. "And this indeed pertains to a certain meaning, that just as the command was given to the man through whom it would reach the woman; so the man is first questioned. For the command from the Lord comes through the man to the woman: but the sin from the devil comes through the woman to the man. These things are full of mystical meanings, not by those in whom they were done, but by the most powerful wisdom of God doing this through them; however, let us not now express the meanings, but defend the deeds."
Genesis 3:10 — Commentary on Genesis (Hexaemeron)
He said: I heard your voice in the garden, and I was afraid because I was naked, and I hid myself. It is quite probable that God used to appear to those first humans in a human form suitable for such an action through his creation, which he never allowed them to notice their nakedness, lifting their intention to heavenly things, except after the sin when they felt the shameful movement in their members under the penal law of their limbs. Thus, they were affected as humans are accustomed to be under the eyes of others: and such an affection was from the penalty of sin, wanting to hide from him who nothing can hide from. For indeed, what now made them ashamed towards themselves, from which they made coverings for themselves, they feared much more vehemently to be seen by him even so covered, who brought, as it were, human eyes by a familiar temperament through the visible creation to see them.
Genesis 3:11 — Commentary on Genesis (Hexaemeron)
Therefore, the Lord willing now to punish sinners asked according to the manner of justice more than that penalty, from which they were already compelled to be ashamed, For he says, Who told you that you were naked, unless you have eaten from the tree from which I commanded you not to eat? For from here indeed death was conceived because of God's sentence, who had thus threatened, made the members be noticed with concupiscence: where their eyes are said to be opened, and followed what would cause shame.
Genesis 3:12 — Commentary on Genesis (Hexaemeron)
And Adam said: The woman whom you gave to be with me, she gave me of the tree, and I ate. "Was it pride that he did not say, I have sinned? It has the deformity of confusion, and it does not have the humility of confession. These things were written for this reason, because these very questions were certainly made for this reason, so that they might be usefully written, that we might notice how men labor with pride today, trying not to refer anything evil they have done except to the Creator, while they wish any good they have done to be attributed to themselves. The woman, he said, whom you gave to be with me, she gave me of the tree, and I ate, as if she were given to this end, so that she rather should not obey the man, and both should obey God."
Genesis 3:13 — Commentary on Genesis (Hexaemeron)
And the Lord God said to the woman: Why have you done this? She answered: The serpent deceived me, and I ate. She also does not confess her sin, but refers it to another, of an unequal sex, with equal pride, saying: The serpent deceived me, and I ate; as if anyone's persuasion ought to have been preferred to God's command. And she also refers the cause of her fault to the Creator, who created the serpent in paradise through which she was deceived.
Genesis 3:14 — Commentary on Genesis (Hexaemeron)
And the Lord God said to the serpent: Because you have done this, you are cursed above all cattle and beasts of the earth. Because the serpent was not asked why he did this, it can be seen that he did not do it by his own nature and will, but the devil had worked through and from him, who was already destined for the fire because of his sin of impiety and pride. Therefore, what is said to the serpent is also without a doubt figurative and refers to him who worked through the serpent. For in these words, the tempter is described as he would be to the human race.
Genesis 3:15 — Commentary on Genesis (Hexaemeron)
I will put enmity between you and the woman, and between your seed and her seed. The seed of the woman is the entire human race, the seed of the devil are the betrayers, who are depraved with his example of pride and rebellion. His seed is a perverse suggestion; the seed of the woman is the fruit of good work, by which the perverse suggestion is resisted. The enmity mentioned between this serpent and his seed, and how much the human race endures this enmity, and how much enmity all the elect exercise against him by living rightly, is clearer than the sun to all the faithful. A sign of this enmity appears even in the nature of the irrational serpent, which, because of the innate pestilence of its venom, exists always as an enemy to all living creatures and beasts of the earth: it is to be believed that from the time of this curse, and not before, this was implanted in it.
Genesis 3:16 — Commentary on Genesis (Hexaemeron)
He also said to the woman: "I will greatly multiply your sorrows and your conceptions. In pain you will bring forth your children." These words, spoken figuratively and prophetically, are much more properly understood as referring to the woman of God. Nevertheless, since the woman had not yet given birth, and the pain and groaning of childbirth is only from the body of death, which was conceived by the transgression of the commandment, this punishment is also referred to in the proper sense of the literal word: for it is in what follows: "And you will be under the power of the man, and he will rule over you." It is right to believe that the woman was made otherwise even before sin, except that the man should rule her, and she should live under his power; this servitude, therefore, can be interpreted correctly as one of condition rather than affection, so that even this kind of servitude, by which humans began to be servants to other humans, is found to have arisen from the punishment of sin. Indeed, the Apostle said: "By love serve one another" (Gal. 5:13); but he by no means said: "Dominate one another." Therefore, spouses can serve one another through love, but the Apostle does not allow the woman to dominate the man. This sentence rather pertains to the man, and the husband has merited dominion over the woman, not by nature, but by fault: but if this is not observed, the fault would be further corrupted and increased. These words are figuratively applicable to the Church, the spouse of Christ, whose sorrows are multiplied in this life after the guilt of the first transgression, so that she may reach eternal life purified; and her conceptions are multiplied when she strives to beget spiritual offspring for God by preaching and living rightly; hence it is said to the same offspring through an excellent preacher: "My little children, for whom I labor in birth again until Christ is formed in you" (Gal. 4:19). She brings forth children in pain, when, being solicitous, she fears, lest, as the serpent deceived Eve by his cunning, their minds be corrupted, and they fall from the simplicity which is in Christ. She acts under the power of the man, because she serves the Lord in fear and exults before him not in security, but with trembling: to whom, if she had never sinned, she would be united in the embrace of secure love. And he will rule over her, restraining her carnal impulses, and continually advancing her to the perception of heavenly life by the exercise of higher instruction, from which if she had never departed, she would always reign with him in shared freedom.
Genesis 3:17 — Commentary on Genesis (Hexaemeron)
But to Adam he said: Because you have listened to the voice of your wife and have eaten from the tree concerning which I commanded you not to eat, cursed is the ground because of you. In toil you shall eat of it all the days of your life, thorns and thistles it shall bring forth for you, and you shall eat the plants of the field, etc. Who is ignorant that these are the labors upon the earth of the human race, and that they would not be if the happiness that was in paradise had been maintained? For by the sin of man the earth was cursed, so that it would bring forth thorns, not that it itself would feel punishment because it is without sensation, but in order that the crime of human sin might always be placed before men's eyes, so that they might be reminded to turn away from sins at some point, and turn towards God's commandments. Indeed, poisonous herbs were created for the punishment or the discipline of mortals. And this must be noted because of sin, for we became mortal after sin. We are also mocked through unfruitful trees, so that we may understand how shameful it is to be without the fruit of good works in the field of God, that is, in the Church, and so that we may fear lest God abandon us, because they themselves abandon unfruitful trees in their fields, nor do they apply any cultivation to them. Therefore, before the sin of man it is not written that the earth brought forth anything except herb for feeding and fruitful trees; but after sin we see many horrible and unfruitful things grow, for the reason we have mentioned. Mystically indeed, the earth which is said to have been cursed in the work of Adam's transgression is better understood as the flesh. For now it brings forth thorns and thistles for us, because propagated by the lust of the flesh, we suffer the stings and incitements of sins from the flesh itself.
Genesis 3:19 — Commentary on Genesis (Hexaemeron)
By the sweat of your face you shall eat bread until you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return. Here, understand that bread to be the one who says: I am the bread of life, who came down from heaven (John 6:51); which we eat by the sweat of our face, because we ascend to the sight of divine exaltation only through the labor of necessary affliction.
Genesis 3:20 — Commentary on Genesis (Hexaemeron)
And Adam called his wife's name Eve, because she was the mother of all living. And it is established that Adam gave his wife this name by divine instinct, which very fittingly corresponds to the Holy Church, in whose unity alone, which is called Catholic, the door to life is open to all.
Genesis 3:21 — Commentary on Genesis (Hexaemeron)
And the Lord God made for Adam and his wife tunics of skins, and clothed them. And this was done for the sake of significance, yet it was indeed done. For by this kind of garment, the Lord indicates that they had already been made mortal; for skins, which are not stripped from animals unless they are dead, contain the figure of death. Thus, when man sought to be God against the commandment, not by legitimate imitation, but by illicit pride, he was cast down to the mortality of beasts. And indeed, they had made for themselves girdles of fig leaves, to cover their shame: but God made for them tunics of skins, to cover their whole body: because they, having lost the glory of innocence through transgression, provided for themselves the covering of excuse, by which they transferred their guilt to the Creator: and the Creator himself, by the sentence of a just judgment, punished them with the penalty of mortality in both soul and flesh, having taken away the state of immutable life. Moreover, the Gospel parable narrates that the merciful father, among other gifts, ordered the first robe to be brought and put on his prodigal son returning to him through repentance, mystically signifying that the elect are to receive the habit of immortality, which they lost in Adam at the beginning of the world, at the end of the world in Christ, and indeed with greater grace. For Adam was made immortal in such a way that he could not die, if he kept the commandment: but the children of the resurrection will be so immortal that they can neither die ever, nor be affected by the fear of death. Regarding the reception of this robe, the Apostle says: For this corruptible must put on incorruption, and this mortal must put on immortality (I Cor. XV, 53): where "put on" signifies the removal of the nakedness, which Adam and Eve recognized and blushed for after sin.
Genesis 3:22 — Commentary on Genesis (Hexaemeron)
And He said: Behold, Adam has become like one of us, knowing good and evil. On this St. Augustine comments: "Since, he says, it is said in any manner and in any way, God nevertheless declared, it should not be understood otherwise, that He said 'one of us,' except that the plural number is taken on account of the Trinity, just as it was said 'Let us make man,' just as also the Lord about Himself and the Father said: 'We will come to him and make our abode with him' (John 14). Therefore it was repeated upon the head of the proud one by which outcome he desired what was suggested by the serpent 'You will be like gods.' Behold, he says, Adam has become like one of us. For these words are of God, not so much insulting him, as deterring others from being proud in that way; for the sake of those for whom these words were written: He has become, he says, like one of us, knowing good and evil. What else should be understood except that an example of instilling fear was proposed? because not only did he not become as he wanted to become, but he did not even maintain what he had become. On this point elsewhere: 'Nor are they the words of God confessing,' he says, 'but rather reproaching.' Behold, Adam has become like one of us, just as the Apostle says: 'Grant me this wrong' (II Cor. 12:13), surely he wants it to be understood from the contrary."
Genesis 3:24 — Homilies on the Gospels 1.12
The second Adam, Jesus Christ, points out that through the water of the bath of rebirth, the flickering flame—by which the cherubim guardian blocked the entry into paradise when the first Adam was expelled—would be extinguished. Where the one went out with his wife, having been conquered by his enemy, there the other might return with his spouse (namely, the church of the saints), as a conqueror over his enemy.
Genesis 3:24 — Commentary on Genesis (Hexaemeron)
And he drove Adam out and placed before the paradise of delight the cherubim and the flaming sword, which turned every way to guard the way to the tree of life. The ancient translation has it thus: "And he drove Adam out and placed him opposite the paradise of delight, and appointed the cherubim and the flaming sword, etc." If we follow this, we must believe that this was done for the sake of signification, but still done, so that the sinner, indeed, would dwell in misery against the paradise, where blessed life was also spiritually signified. But what is said that God placed cherubim and the flaming sword before the paradise of delight, this must surely be believed to have been done by heavenly powers in the visible paradise, so that there would be a fiery guard there through angelic ministry, not done in vain, unless it also signifies something of the spiritual paradise, which is surely not to be doubted: and that this guard is well testified to be versatile for the reason that a time would come when it could also be removed. Indeed, it was removed for Enoch, who was translated not to die; it was removed for Elijah, who was taken up in a fiery chariot; it was removed for all the elect, when, after the Lord was baptized, the heavens were opened to him; it is likewise removed for each of the elect when they are washed in the font of baptism; it is more perfectly removed for the same, when loosed from their chains, they ascend to the glory of the heavenly paradise at their own time. Likewise, because cherubim is interpreted as a multitude of knowledge, or multiplied knowledge, it is well testified that the cherubim and the flaming sword were appointed to guard the way to the tree of life: because obviously, through the discipline of heavenly knowledge and the labor of temporal afflictions, the return to the high homeland from which we departed through the folly of transgression and the desire for carnal pleasures is open to us. And it is well said not simply a flame, but a flaming sword was placed before the paradise, to hint that the allurements of temporal desire should be struck in us by the sword of the spirit, which is the word of God if we desire to penetrate to the tree of life, who is Christ the Lord. And it is well reported that this sword is versatile, to indicate mystically that this sword is not always necessary to us, but, as it is written, there is a time for war, a time for peace: war, evidently when in the course of this life we struggle against aerial powers or even against the vices of our mind or body; but peace, when with perfect victory we are crowned, and are perpetually satisfied with the fruit of the tree of life without weariness. The adversary of the law and prophets, however, seeking, says this: "What use was the tree in paradise that bore the fruit of life?" To which Saint Augustine, answering, says: "For whom," he says, "except for those first humans who were placed in paradise? Then, after they were cast out of paradise for the merit of their iniquity, it remained to signify the memory of the spiritual tree of life, which is the wisdom of the blessed and the immortal food of the souls. However, whether anyone now partakes of that food, except perhaps Enoch and Elijah, I do not think it is to be rashly asserted. If, however, the souls of the blessed were not nourished by that tree of life, which is in the spiritual paradise, we would not read that the paradise was granted to the soul of the thief, believing in Christ, on the same day for the merit of piety and the most faithful confession. Amen, I say to you, today you will be with me in paradise (Luke 23:43). But to be there with Christ, this is to be with the tree of life, for he himself is indeed the Wisdom, of which it is written: "She is a tree of life to those who embrace her" (Proverbs 3:18) Amen.
Genesis 4:1 — Commentary on Genesis (Hexaemeron)
Now Adam knew Eve his wife, and she conceived and bore Cain, saying: I have acquired a man through God. Henceforth, after the delights of paradise and the guilt of the first transgression, the events of this world and mortal life are narrated, when the first-created, who had been made immortal, after receiving the condition of dying, began to generate mortal offspring from themselves, all conceived in iniquity and brought forth from the womb in sins. Cain is interpreted as possession, the reason for which name the mother herself explained when she said: I have acquired a man through God. And with this statement, our mother now teaches us with catholic discernment that although she bore a son subject to the sin of her transgression, nonetheless this which was born a man, that is, which possessed a soul and body, was a gift of divine creation and the first blessing.
Genesis 4:2 — Commentary on Genesis (Hexaemeron)
Again, she bore his brother Abel. Abel is interpreted as grief or miserable, by which name from the earliest age was foreshadowed the condition of his lamentable untimely death. For, although precious is the death of his saints in the sight of the Lord, having tasted the cup of saving suffering, yet, as far as human view is concerned, it is sufficiently mournful, since we have so far departed from the innocence of the first condition that not even those who were first born on earth as brothers could have peace and concord between themselves, but one envied the other and killed him, while they still existed alone with their parents as masters of the whole world; already clearly foreshadowing that saints in this life would be oppressed by the reprobate and suffer deaths: in this also to be noted that Cain was born first in this life, but Abel was taken away first from this life, because indeed this life is properly the life of the wicked, from which they are precipitated into eternal death; but truly the life of the elect is properly the future life, to which that they may come more happily, they are daily put to death in this life and are considered as sheep for the slaughter.
Genesis 4:3 — Commentary on Genesis (Hexaemeron)
It came to pass after many days that Cain brought an offering to the Lord of the fruit of the ground: Abel also brought of the firstlings of his flock and of the fat thereof. It is clearly shown that both brothers had faith in God, both either naturally admonished or taught by their parents, knew that gifts should be offered to God, and that the guilt of their father's transgression should be washed away by sacrifices offered to Him: but because they did not offer with an equal mind, their offerings were not equally accepted. For I do not think that Cain sinned in that he either worked the work of a farmer or offered gifts to God from the fruits of the ground, but that he worked with less perfect piety in the care of the flesh, and approached the offering of gifts to God with less perfect devotion. Finally, Noah, a farmer, also worked the land and planted a vineyard: and Melchizedek, the priest of the Most High God, offered bread and wine from the fruits of the land. Therefore, Cain was not rejected because of the kind of offering. He indeed offered to God from what he himself was accustomed to live by; but he was rejected along with his gifts by Him who looks into the hearts, because of the impious mind of the offerer, as the following words show when it is said:
Genesis 4:4 — Commentary on Genesis (Hexaemeron)
And the Lord looked with favor upon Abel and his offering, but upon Cain and his offering He did not look with favor. For it does not say: And the Lord looked with favor upon the offerings of Abel and then upon him; but upon the offerings of Cain and then upon him He did not look with favor. It first testifies that the person of the offerer was accepted or not accepted by God, then the gifts were regarded or not regarded. For men are often appeased by the gifts of those with whom they were offended; but God, who is the discerner of thoughts and intentions of the heart, is pleased by no gift more than the pious devotion of the offerer: when He has approved the purity of our mind, then He will also accept the vows of our prayers or works.
Genesis 4:5 — Commentary on Genesis (Hexaemeron)
And Cain was very angry, and his countenance fell. How did Cain know that the Lord had looked favorably upon Abel and his offerings, but had turned away his face from himself and his offerings, unless, as some have interpreted, the Lord had set fire to Abel and his sacrifice, but had not set fire to Cain and his sacrifice, that is, by sending fire from the heavens, He accepted Abel's offering, as we often read that this happened to holy men who offered. Cain, on the other hand, had to consume his own sacrifice by fire. For this is what the Apostle seems to mean when he says: By faith Abel offered a more acceptable sacrifice than Cain to God, through which he obtained the testimony that he was righteous, with God bearing witness to his gifts (Hebrews 11:4). Therefore, God testified to Abel's offerings by fire, by accepting them from the heavens, through which we are also taught by the Apostle's testimony that Abel's offering was made acceptable to God by his faith's devotion, and on the contrary, we must understand that Cain was rejected because he did not serve his Creator with complete faith.
Genesis 4:6 — Commentary on Genesis (Hexaemeron)
And the Lord said to him: Why are you angry, and why has your countenance fallen? If you do well, will you not be accepted? But if you do not do well, sin lies at the door? Why, he says, are you angry, and why are you tortured with envy of your brother, and you cast your eyes down to the ground? If you do well, if you offer your sacrifice with a pure heart, will you not be accepted, with the Lord looking favorably upon you and your sacrifice? But if you do not do well, sin lies at the door, and by having such a doorkeeper, you will always enter and exit with him accompanying you, instead of the Lord guarding your going in and coming out, just as it is said of wisdom: Whoever rises early to seek her will not toil, for he will find her sitting at his doors (Wisdom 6:15). And again: Because she goes about seeking those worthy of her and graciously shows herself to them on their ways, and meets them with all providence (Wisdom 6:17).
Genesis 4:7 — Commentary on Genesis (Hexaemeron)
But his desire shall be for you, and you shall rule over him. In accordance with the idiom of the Hebrew language, he substituted the indicative mood for the imperative, such as you have innumerable times: You shall love the Lord your God, you shall love your neighbor, you shall not commit adultery, you shall not steal, you shall not bear false witness (Deut. VI, 5), instead of saying: Love, and do not kill, do not commit adultery, do not steal, do not bear false witness. Therefore, he says, his desire shall be for you, and you shall rule over him; you, because you are of free will, I advise you to combat and restrain the desire of sin, and not let it grow over you anymore, but you shall rather rule over it more righteously by living correctly. This passage in the ancient translation reads thus: If you do well, will you not be accepted? But if you do not do well, sin lies at your door; and its desire shall be for you, but you should rule over it. It is rightly offered to God, who alone must be sacrificed to. But it is not rightly divided when neither places nor times of the offerings nor the things themselves which are offered, nor who offers, nor those to whom the offering is distributed for eating are rightly discerned, so that here division means discernment. In what of these was Cain displeasing to the Lord, it cannot easily be found. But since the Apostle John, when speaking of these brothers, said, Not as Cain who was of the wicked one and murdered his brother. And why did he murder him? Because his works were evil, but his brother's were righteous (John III, 13); it is understood therefore that God did not look favorably upon his offering because he wrongly divided it, giving something of his to God, but keeping himself for himself, as all do who follow their own will, not God's, that is, living with a perverse, not a righteous heart; yet they offer to God a gift, with which they think He can be appeased, not to aid them in curing their bad desires, but to fulfill them. Rest, he says, for his desire will be for you, and you shall rule over him. Cease to be consumed by the sin of envy toward your brother, for the conversion of that same sin shall be for you, and your iniquity will rebound upon your own head, and you shall rule over it, having the power through the grace of divine help to repel the evil conceived in your heart. God spoke these things to Cain, in the manner in which He spoke to the first men through a subjected creature as if He was their companion in suitable form. But because he was admonished not inwardly but outwardly, nevertheless he carried out the deliberate crime of killing his brother even after the word of divine admonition or correction; for it follows.
Genesis 4:8 — Homilies on the Gospels 1.14
Some understand the murderer Cain as the Jews' lack of faith, the killing of Abel as the passion of the Lord and Savior, and the earth that opened its mouth and received Abel's blood from Cain's hand as the church (which received, in the mystery of its renewal, the blood of Christ poured out by the Jews). Undoubtedly those who have this understanding find water turned into wine, for they have a more sacred understanding of the saying of the sacred law.
Genesis 4:8 — Commentary on Genesis (Hexaemeron)
And Cain said to Abel his brother: Let us go out into the field. And when they were in the field, Cain rose up against Abel his brother, and killed him. And here the treachery of Cain and the innocence of Abel are both demonstrated: the innocence of Abel indeed, in that he simply followed his elder brother as a brother, being commanded, though his brother was inflamed with hostile hatred towards him; the treachery of Cain, in that he leads his brother outside to kill him, as if he could avoid divine presence in a more secret place: not considering, nor understanding that He who knew the secret things of his heart which reproved him, could also see wherever he withdrew and whatever he did in secret.
Genesis 4:9 — Commentary on Genesis (Hexaemeron)
And the Lord said to Cain: Where is Abel your brother? Not as if ignorant, to learn from him, but as a judge questioning a defendant whom he will punish.
Genesis 4:10 — Commentary on Genesis (Hexaemeron)
And He said to him: What have you done? The voice of your brother's blood cries out to me from the ground. The blood has a great voice, not only of Abel, but of all those slain for the Lord: for the voice of their blood is the very steadfastness of their faith, the very fervor of their charity, through which they merited to suffer for the Lord. It cries out to the Lord from the earth: for even if they have been slain by the impious in the hidden recesses of the earth as Abel was, nevertheless the very cause of their death is precious and clear in the sight of the internal Judge, justly demanding that those who were unjustly slain in their simplicity be crowned; and those who unjustly persecuted and slaughtered them be condemned. Therefore, the blood of the slain cries out to the Lord, and it is proven that their life before death cried out to Him as well, for they used to say: "I cried out with all my heart, hear me, O Lord; I will seek your justifications" (Psalm 118:145). For he indeed cries out to the Lord in his heart, who asks for great things, who prays for heavenly things, who hopes for the eternal, who seeks from Him not the glory of this world, but the keeping of His justifications. The Apostle teaches where this cry is born in the hearts of the just, saying: "God sent the Spirit of His Son into our hearts, crying out, 'Abba, Father'" (Galatians 4:6); he says that the Spirit cries out in our hearts to the Father, because surely He Himself kindles this yearning to cry out. John reveals that the souls of martyrs possess this cry of pious devotion even after death when he says: "I saw under the altar the souls of those who had been slain because of the word of God and the testimony they maintained. They called out in a loud voice, 'How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?'" (Revelation 6:9-10). The souls of the saints cry out not out of hatred for their enemies, but out of love for justice, which they always learned to hunger and thirst for, as well as the desire to reclaim their body, so that the flesh they gave to death for the Lord might merit to stand before Him immortal and incorruptible. Great indeed is the voice of their cry, great is their desire for justice. As the blood of the saints cries out to the Lord, seeking just retribution for their unjust death, what befalls their persecutors is subsequently revealed, with the Lord saying to Cain:
Genesis 4:11 — Commentary on Genesis (Hexaemeron)
Now therefore you are cursed from the earth which has opened its mouth to receive your brother's blood from your hand: when you work the ground, it shall no longer yield to you its strength; you shall be a fugitive and a wanderer on the earth. According to the measure of sinners, the just judge also sets the measure of retribution: for Adam, who ate the forbidden fruit, is by no means himself cursed, but rather the earth is subjected to a curse in his work; not so much that it denies the fruits to the worker, but that it yields its fruits to the cultivator with labor and sweat; and so that the same labor could eventually be finished, and eternal rest entered. He is also subjected to the death of the flesh: which is done by a favor of benevolence, so that he would not always labor and suffer, as only those who cannot grasp how burdensome the life of this present age is would doubt. But Cain, though knowing the transgression of his parents and their condemnation, added to the same transgression a heavier guilt of perfidy, malice, murder, and lying, which he had inherited; hence he is also justly punished with a harsher penalty: first, that he himself should be cursed beyond the earth, which he had polluted with his brother's blood, previously clean; then, that he should sweat uselessly in working the earth, with no abundance of fruits responding to his labors: thirdly, that he should always be a wanderer and a fugitive on the earth, not daring to have settled abodes anywhere, or, as another translation has it, live trembling and lamenting on the earth. But he, having heard the penalty of his great curse, did not wish to ask for forgiveness, but doubling sins upon sins, thought his crime so great that it could not be forgiven by God. Finally, he responded to the Lord:
Genesis 4:12 — Commentary on Genesis (Hexaemeron)
When you have worked it, it will not give you its fruits. The same people worked that land which the head of the Church Christ bore, that is, in his flesh our salvation, by crucifying him who died for our sins, and that land did not give him its fruits, because he was not justified by faith in his resurrection who rose for our justification: hence, neither did the resurrected one appear to those by whom he was crucified, like Cain working the land, to sow that grain, not showing the same land the fruit of its virtue. But the Jews worked the land which is the Church, acting through their persecutions so that it might more greatly progress in God: often also raging against many unto death, but they themselves did not merit to see the fruit of the faith and precious death of those. But what Cain answered to the Lord was, "My iniquity is greater than to deserve forgiveness. Behold you cast me today from the face of the earth, and I shall be hidden from your face, and I shall be a wanderer and a fugitive on the earth:" it is evident more clearly than light about the Jewish people, because the iniquity by which they killed the Son of God is greater than to deserve forgiveness; and hence whoever of them receive forgiveness repenting, these truly beyond their merit are saved by the divine grace of piety. It is evident that he was cast out from the face of the earth, that is, from the lot of the holy Church, and hidden from the face of divine contemplation; what he himself extended, when he veiled the face of Christ in the passion, which also the heavenly signs extended to them, when, he being crucified, the sun hid its rays of light, and with the kingdom lost, a fugitive and wanderer he was dispersed through the world, fearing lest he be deprived of even temporal life, and as if saying with Cain: "Everyone who finds me will kill me." But what did God answer to him? "It shall not be so," but "whoever kills Cain will pay sevenfold vengeance," that is, the impious race of carnal Jews will not perish by bodily death. For whoever will thus destroy them will pay sevenfold vengeance, that is, will remove from them the sevenfold vengeance with which they were bound for the guilt of the slain Christ, so that in this whole time, which is turned by the sevenfold number of days, the more because the Jewish nation did not perish, it may appear clearly enough to faithful Christians what subjection they deserved, who with proud rule killed the Lord. We placed the exposition of this sentence here according to the old translation because we have excerpted from the works of St. Augustine who followed this, as also many other things.
Genesis 4:13-14 — Commentary on Genesis (Hexaemeron)
My iniquity is greater than that I may deserve pardon. Behold, you cast me out today from your presence, and I shall be hidden from your face and from the face of the earth, and I shall be a wanderer and a fugitive on the earth. I am cast out, he says, from your sight, and the consciousness of my crime not enduring the very light itself, I shall be hidden to lie in concealment. Or certainly you cast me out from the face of the earth, namely that in any region of the lands, among any inhabitants of this world, I may not be allowed to remain safe and free, and also hidden from your face, that I may no longer deserve to see it, which until today, by often beholding and hearing your voice, I lived more happily.
Genesis 4:14 — Commentary on Genesis (Hexaemeron)
Therefore, everyone who finds me will kill me. Since from the trembling of the body and the fury of the trembling one, or from the instability of the wanderer and fugitive, he understands him to be one who deserves to be killed. But God, not wanting to end his torments quickly with death, nor delivering him to the punishment to which he had condemned himself:
Genesis 4:15 — Commentary on Genesis (Hexaemeron)
By no means, he said, shall it be so, but whoever kills Cain shall be avenged sevenfold. You shall not die as you think, and you shall not receive death as a remedy, but you shall live for a long time as an example to others, so that they may not dare to sin in the same way; and it is so far from my wish that you be killed by anyone, that if anyone kills you, he shall be punished sevenfold, that is, with the gravest vengeance, for he will not have refrained from shedding blood despite being warned by the severity of your condemnation. For man should not have killed the man to whom God had given life despite his sin, either for the accumulation of his punishment or for the exemplar of caution and correction of others. For often Scripture signifies fullness by the number seven, as in Leviticus: If you walk contrary to me, and will not listen to me, I will add seven times more plagues upon you (Lev. 26:21). And a little later: And I will strike you seven times for your sins (Lev. 26:24), meaning manifoldly. And in a favorable sense the Psalmist says: Seven times a day I praise you (Ps. 118:164), which is to say in other words: His praise shall constantly be in my mouth (Ps. 34:1). As the ancient interpreters have said: Whoever kills Cain shall pay sevenfold vengeance, this holds the meaning: You shall live up to the seventh generation, and be tormented by the fire of your conscience; so that whoever kills you, according to double understanding, either in the seventh generation or to free you from great torment: not that he who kills Cain should be subjected to sevenfold vengeance, but that he should pay the sevenfold vengeance which have extended through the whole time of Cain, by killing him who was left alive for punishment. For the seventh from Adam was Lamech, who is said to have killed Cain: and this same Lamech fulfilled the sevenfold vengeance which Cain, having sinned sevenfold, deserved, by his death. For his first sin was that, offering to God, he did not divide rightly; the second, that he envied his brother; the third, that he acted deceitfully, saying: Let us go out to the field; the fourth, that he killed him; the fifth, that he brazenly denied: I do not know; the sixth, that he condemned himself, saying: My iniquity is greater than that I can deserve pardon; the seventh, that he did not repent even after being condemned.
Genesis 4:16 — Commentary on Genesis (Hexaemeron)
And Cain went out from the presence of the Lord, that is, from the inner parts of those dwellings in which he had been living with his parents until then, and was often accustomed to see Him in angelic form.
Genesis 4:17 — Commentary on Genesis (Hexaemeron)
Cain knew his wife, and she conceived and bore Enoch. He built a city, and he called its name after his son's name, Enoch. Just as from the beginning of the world, starting with the murder of Abel, the passions of the saints were present; so too in the malice and persecution of Cain, the betrayals of the reprobate are suggested, which will continue in the world until the end of the age; thus in the city that Cain built, it was symbolically intimated that the entire hope of the wicked is to be fixed on the kingdom and happiness of this world, as they have no faith or desire for future goods. The Lord speaks of this city through the prophet Hosea: "I am God, not human, the Holy One in your midst, and I will not enter into the city" (Hosea 11:9). For neither Abel nor Seth, who was born in his place, are read to have built a city or houses: for they clearly designated, or rather they were the first fruits of those who rejoice to sing to their Creator: "For I am a sojourner with you, a wanderer, as were all my fathers" (Psalm 39:12). This fits well with the promise of the Lord we mentioned earlier: "I am God and not human, the Holy One in your midst": because to the extent that they render themselves foreigners from the association of the worldly city, they are therefore more worthy of the dwelling of their Creator. Cain aptly called the city by the name of his son Enoch, to designate that he would have successors who, being excluded from the heavenly fatherland, would fix their hearts on the delight of this life. And well indeed is Enoch interpreted as Dedication, because the reprobates, while they desire to rejoice for what they work in the present, as if dedicating the city which they build for themselves in the first generation. Conversely, in the lineage of the human race which descended through Seth to Noah, the seventh from Adam is born as Enoch, who is read to have walked before God and was not found because God took him: for indeed the rest and joy and the entire hope of the elect is in the future Sabbath, who, after walking with the Lord in this life, humbly following His commandments, are taken by Him into the life of eternal rest and no longer appear among mortals, because they live with Him immortally. They are indeed His city and temple, now daily striving towards perfection through good works, and then, their labors completed, reigning with Him, and in their own dedication, which will perpetually be celebrated through the presence of the Holy Spirit, each rejoices as if in the name of Enoch.
Genesis 4:18 — Commentary on Genesis (Hexaemeron)
Moreover, Enoch begot Irad, and Irad begot Mehujael, and Mehujael begot Methushael, and Methushael begot Lamech, who took two wives: the name of one was Adah, and the name of the other was Zillah, and Adah bore Jabal. The progeny of Cain is counted up to the seventh generation, and in this generation, he himself was killed by Lamech, being freed from the sevenfold punishments which he had long borne. In this entire offspring that was born from him, having been also polluted by the adultery of Lamech adding to the curse, perished with the coming flood. Defiled indeed by adultery in the sixth generation, but destroyed by the flood in the seventh generation, in which it is spiritually conveyed that the city of the impious, that is, the entire society of the reprobate, will corrupt itself with crimes in the six ages of this world, but in the seventh, which is in the future, it will perish eternally. For just as Enoch, the seventh from Adam, was taken up into paradise and man did not see him, because he lives in peace with God, so the seventh from Cain, Jabal, is interpreted as "Change," and he was destroyed by the flood with his brothers and all his progeny, and man did not see him, because he was punished with eternal death, and from the glory of the world which he loved, he was changed into the punishment which he did not foresee. In these, it is clearly indicated, as we have said, that the holy tend towards rest in another life after the six ages of this world, and the reprobate towards punishment, as also the history narrated by the Lord about the poor Lazarus and the proud rich man clearly proves.
Genesis 4:20 — Commentary on Genesis (Hexaemeron)
He begot, he says, Ada Jabal, who was the father of those who dwell in tents and shepherds, and the name of his brother was Jubal. He was the father of those who play the harp and organ. Sella also begot Tubal-Cain, who was a forger in every kind of bronze and iron work. All these things which are said to have been found or made by the sons of Lamech relate to the cultivation, adornment, or enticements of this life: but none such are read of Abel, nor of Seth who was born in his place, nor of his grandchildren, but they are proved to have led a simple life on earth like strangers. For even if Abel was a shepherd of sheep, he did not so devote himself to this service as to build himself tents in which he could engage more comfortably in it. As for the harp and organ, it is far from likely that so great a man would have given any time to them. Indeed, anyone who diligently observes all the works made of bronze and iron will clearly recognize that if the human race had kept the natural law rightly, even after being expelled from the joys of paradise by the fault of transgression, it would by no means need all these things: whence it is evident that all these were invented by the sons of the curse, although later, as the human race degenerated from the purity of its first way of life, even good servants of God sometimes engaged in such things for the sake of social living. But with a great distinction, of course, because the wicked delighted in such things as their highest good: whereas the chosen either utterly renounce them or use them for some convenience of this life, until they reach the eternal, as a traveler uses a lodging or provisions while passing through. In short, the patriarchs lived in tents, but like strangers on earth, to distinguish them from those who lived in cities and houses as citizens of the earth. The psalmists used the harp and organ, but to praise the Lord with them: and on the contrary, the prophet reproves those who resounded with the harp, tambourine, and lyre in banquets. There were learned men among the people of God in all works of bronze and iron, as well as silver and gold: but God himself commanded them to transfer this art to the distinction of his tabernacle. The prophet also, proclaiming the joys of the Lord's incarnation, predicted that harmful works of iron would be removed and changed for the better, saying, and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore (Isa. II, 4). Nor should it be passed over negligently that when men began to be defiled by adultery, to devote more than right to the tending of flocks, to be dissolved by musical modes, to engage in forging arts, then they were destroyed by the overhanging flood. But we must guard more diligently lest the last day find us ensnared by such things beyond measure, for the Lord, speaking of the day of judgment, mentioned this time to incite us to the study of caution, saying: For as in the days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they did not know until the flood came and took them all away; so will be the coming of the Son of Man (Matt. XXIV, 38).
Genesis 4:22 — Commentary on Genesis (Hexaemeron)
The sister of Tubalcain is Noema. Noema is interpreted as Pleasure. Well, the lineage of Cain fittingly ends with the birth of a woman; and the same woman is named Pleasure: because the entire intention of the wicked in the world serves allurements, and they desire to end their life in the fulfillment of carnal pleasures. Indeed, after this woman was born, not long after, the entire cursed progeny was finished by the flood: because when they submit the neck of their mind to the delights of the world, when they say peace and security, then sudden destruction will come upon them. It should be noted, however, that delight or pleasure can be understood in two ways, that is, in both good and evil: in good, namely, when it is said, "But the meek shall inherit the earth, and shall delight themselves in the abundance of peace" (Psalm 37:11). And again: "They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures" (Psalm 36:8). From which pleasure paradise is also named, because surely man was placed in it to enjoy perpetually the most blessed and holy delights of the flesh and soul in the presence of his Maker. But pleasure is understood in an evil sense when certain lovers of pleasures more than of God are noted by the Apostle. The name Noema is fittingly applied to them, in whose generation at first the world's age, except for a few, was destroyed. Therefore, the human race had departed from Eden, that is, from the delights of internal goods; and, having abandoned heavenly things, was cultivating the earth, and had come to the birth of a woman, who would be named Noema, that is, Pleasure: and not long after, everything perished in the cataclysm: so that indeed it might be indicated, both by the birth of such offspring and by the outcome of the ensuing disaster, that those who neglect spiritual things and subjugate themselves to the pleasures of the flesh rightly hasten toward destruction. And indeed Noema was born in the seventh generation from Cain. But if you wish to count the generations from Adam and also number all the sons of Lamech, you will find Noema in the eleventh place. For Lamech is the seventh from Adam, and when you add his four children, you indeed fulfill the number eleven. The number eleven, which exceeds ten, is often used to designate sin, which is committed by the transgression of the decalogue. And therefore, rightly, the reprobate generation is terminated and perishes in the eleventh number, and that in a woman: because while despising the precepts of the divine law, striving to be satiated by depraved pleasures, they build sudden destruction for themselves.
Genesis 4:23-24 — Commentary on Genesis (Hexaemeron)
And Lamech said to his wives Ada and Zillah: "Hear my voice, you wives of Lamech; give ear to my speech, for I have slain a man for wounding me, and a young man for bruising me." The man or young man that he mentions signifies Cain, whom the same Lamech unintentionally killed, as Jerome testifies to be written in a certain Hebrew volume. He killed him both in his wound and in his bruise, because he brought death and damnation upon himself for killing him whom God had granted life.
Genesis 4:24 — Commentary on Genesis (Hexaemeron)
Sevenfold vengeance shall be taken for Cain, but for Lamech seventy-sevenfold. Sevenfold vengeance was taken for Cain, as he bore the penalties of fratricide and envy as a wandering fugitive up to the seventh generation. But for Lamech seventy-sevenfold, because, as Jerome testifies, reported to him by the Hebrews, and Josephus confirms the same, seventy-seven souls were generated from the lineage of Cain, which perished in the flood. They say that in this number the vengeance upon Lamech was accomplished, as his lineage persisted until the flood. Lamech is interpreted as "Smiting" or "Smitten," both interpretations fitting the same man who struck Cain and for this same parricide he was struck by divine vengeance. Mystically, however, Lamech signifies mankind, both smitten by the deceit of the ancient enemy in the first parent, and smiting itself by the accumulation of daily sins, for which vengeance was given seventy-sevenfold; because until the advent of Christ, who appeared in the world in the seventy-seventh generation, the guilt of the first transgression pressed upon mankind, until He came to take away the sins of the world, and by the door of the kingdom of heaven, opened by his baptism or passion, lead us into eternal life which we lost in Adam. Then, therefore, vengeance upon Lamech ceased because, with the sting of death and sin broken by the Lord's passion and resurrection, mankind returned to the heavenly kingdom.
Genesis 4:25 — Commentary on Genesis (Hexaemeron)
And Adam knew his wife again, and she bore a son, and he called his name Seth, saying: God has appointed for me another offspring instead of Abel. After he mentioned the fratricide Cain being extinguished, and repeated that his progeny was cursed in the seventh generation, he returns to explain the restoration of the holy seed, and that this remained perpetually despite the perishing of the impious. Now Seth is interpreted as "appointed" or "resurrection," the reason for the name being revealed by the parent saying:
Genesis 4:26 — Commentary on Genesis (Hexaemeron)
But to Seth also was born a son, whom he called Enos. He began to invoke the name of the Lord. Enos is interpreted as Man or Vir: whence it is proper that he who has such a name begins to invoke the name of the Lord, imploring the help of the Creator all the more earnestly in his daily prayers, the more he remembers that he is made of frail nature. Mystically, however, just as Abel slain by Cain denotes the suffering Lord; so Seth born for him designates him risen from the dead: hence, aptly among the Septuagint Translators, it is reported that his father or mother said at his birth: For God has raised up for me another seed for Abel, whom Cain killed. For this reason it is rightly called another seed according to the mystical senses, since the same Lord who was slain has risen again, because indeed he was slain mortal, he rose immortal: he died so that we might not fear death: he rose to give us hope and faith in rising again from death: whose separation of seeds, speaking of our resurrection, the Apostle has plainly distinguished, saying, It is sown in corruption, it rises in incorruption: it is sown in dishonor, it rises in glory: it is sown in weakness, it rises in power: it is sown a natural body, it rises a spiritual body (I Cor. XV, 42). And concerning the Lord himself, Although he died, he says, of weakness, yet he lives by the power of God (II Cor. XIII, 4). Enos truly, the son of Seth, figuratively expresses the Christian people, who through faith and the sacrament of the Lord's passion and resurrection are daily born from water and the Holy Spirit throughout the whole world. For preferring the grace of his regeneration to his first generation, he is accustomed to invoke the help of the name of the Lord in all that he does, saying: Our Father, who art in heaven, hallowed be thy name (Matt. VI, 9), etc., in that same Lord's prayer, or in others with which we are accustomed to implore his grace, without which we are worth nothing; whence also we are rightly called by the name Enos, that is, Man, on account of the consciousness of our frailty: on account of the hope of our future immortality, we are the sons of Seth, that is, of the Resurrection.
Genesis 5:1 — Commentary on Genesis (Hexaemeron)
This is the book of the generation of Adam. In the day when God created man, He made him in the likeness of God: He created them male and female, and He blessed them. This is the book of the first creation of man, which God made in His likeness, that he might be perpetually good, immortal, and happy by participation in His goodness. God created them male and female and blessed them with the grace of His blessing. Such was the generation of Adam with his wife on the day he was created. But alas! how grievous! He defiled the likeness of God by believing the enemy rather than the Creator; his firstborn contracted the heavier punishment of a curse by envying and killing his brother; the seventh from him, Lamech, corrupted the established law of male and female, of which it was said, "They shall be two in one flesh" (Gen. II, 24), by taking two wives and uniting three in one flesh. As evils increased everywhere, humanity so departed from the likeness of its Creator and the first blessing that by the tenth generation, except for a few whom the ark held, it deserved to be entirely destroyed. However, the Creator Himself granted that we might return to that likeness and blessing, being born and dying in the likeness of our nature, so that redeemed through Him, we might merit to say of Him: "We know that when He appears, we shall be like Him, for we shall see Him as He is" (1 John III, 2), and to hear from Him: "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world" (Matt. XXV, 34).
Genesis 5:2 — Commentary on Genesis (Hexaemeron)
And he called their names Adam on the day when they were created. Adam, like Enos, is interpreted as Man, but Enos is said to sound like Man in a way that only suits males: whereas Adam is able to be applied to both sexes; hence it is rightly said that he called their names Adam, that is, Man. Just as man in Latin derives the etymology of the name from soil because he derives the origin of his flesh from soil, so among the Hebrews Adam is named from the earth because man was formed from the clay of the earth; hence also Adam can be interpreted as Earthly, or red earth. Furthermore, among the Greeks, man has a different etymology: for he is called antropos, from the fact that he ought to look above and lift the eyes of the mind to view the heavens. Moreover, in the name Adam, apart from the interpretation which designates man, there is another mystery which ought not to be passed over in silence. For it has four letters: A, and D, and A, and M, from which letters the four quarters of the globe, when named in Greek, take their beginning. For among them the east is called anatole, the west is called dysis, the north is called arctos, and the south is called mesembria; and it was very fitting that the name of the first man should mystically contain all the regions of the world, through whose progeny the whole world was to be filled. But when it says, And he called their names Adam, and added, On the day when they were created, it clearly insinuates that on one and the same day, that is, the sixth day of the nascent world, Adam and his wife were made, and not that the wife was separately created from his side after the sixth or seventh day.
Genesis 5:3 — Commentary on Genesis (Hexaemeron)
Adam lived for one hundred and thirty years, and he begot a son in his own likeness and image, and he named him Seth. Adam indeed was created in the likeness and image of God, because he was made immortal in both soul and body. However, after he corrupted the image and likeness of God in himself by sinning, he begot a son in his own likeness and image, that is, mortal, corruptible, capable of reason, bound by the guilt of his transgression, and to be freed only by the grace of his Creator.
Genesis 5:3-32 — Commentary on Genesis (Hexaemeron)
It should be noted that where our Codices, translated from the Hebrew source, say Adam lived for one hundred and thirty years and begot Seth, the ancient translation has, instead of one hundred and thirty, two hundred and thirty; where our Codices continue, "And the days of Adam after he begot Seth were eight hundred years, and he begot sons and daughters," that one has seven hundred instead of eight hundred. And where it concludes, "And all the days that Adam lived were nine hundred and thirty years, and he died," it places the same total, and such a distinction of numbers is preserved in all generations up to the flood between the two editions, so that before the birth of a son each one in the Septuagint is said to have had one hundred years more, and after the birth one hundred years less than in the Hebrew truth. But in the conclusion, both editions place an equal number; except only in the sixth generation; where in both Codices, Jared is found to have begotten Enoch at one hundred and sixty-two years, and after his birth to have lived eight hundred years: and in the ninth, where, according to the Hebrew truth, Lamech begot Noah when he was one hundred and eighty years old, and after he was born, he is found to have survived for five hundred and ninety-five years. However, in the Septuagint, the years before Noah was born are found to be one hundred and eighty-eight, and after he was born, five hundred sixty-five; thus it happens that Lamech is found to have lived twenty-four years longer in Hebrew than in the Septuagint Codices: by which difference of interpretations, it is made that the lifetime of Methuselah seems to extend fourteen years beyond the flood, and so the years before the flood according to the Hebrews are one thousand five hundred and fifty-six; according to the Septuagint, which the chronographers follow, two thousand two hundred and forty-two: although the most learned Augustine professes that even in the Septuagint translation, Methuselah is found in fewer but more accurate Codices to have died six years before the flood: who, when he most diligently investigated the cause of the aforementioned discord in interpretations, and did not wish to derogate from the faith of the Septuagint translators, whom the apostles and evangelists are proven to have followed in many places; and he himself believed they used more a prophetic gift than the office of interpretation in translating the Scriptures; he concluded in this way, saying: "Therefore it is more credible for someone to say that when these first began to be copied from the library of Ptolemy; at that time, something like this could have happened in one Codex, but first copied from there, from which it spread more widely, where indeed the error of the scribe could have happened. However, it is not absurd to suspect this in that question about the life of Methuselah." And after some: "I would not doubt at all that it is rightly done, he says, when something different is found in both Codices, since both cannot be according to the faith of the transactions, that the truth be believed rather to the language from which it is translated into another by interpreters." Therefore, according to Hebrew truth, Adam lived one hundred and thirty years and begot Seth. Seth lived one hundred and five years and begot Enos. Enos lived ninety years and begot Cainan. Cainan lived eighty years and begot Mahalalel. Mahalalel lived sixty-five years and begot Jared. Jared lived one hundred and sixty-two years and begot Enoch.
Genesis 5:18 — Homilies on the Gospels 2.15
Enoch, in that he was engendered seventh in the line of descent from Adam, prefigured that the Lord would be conceived and born not in the usual way of mortal nature but by the power of the Holy Spirit. He prefigured that the full grace of the Holy Spirit, which is described by the prophet as sevenfold, would come to rest upon Christ in a special way when he was about to be born. And he would baptize in the Holy Spirit and give the gifts of the Spirit to those who believe in him.
Genesis 5:21-22 — Commentary on Genesis (Hexaemeron)
Furthermore, Enoch lived sixty-five years and begot Methuselah, and walked with God. After he begot Methuselah, he lived for three hundred years, and he begot sons and daughters. It is said that he walked with God. He followed God's will and precepts in all things, with God dwelling in him, possessing, and ruling over his heart, he performed good works outwardly, according to that of the prophet: "I will show you, O man, what is good and what the Lord requires of you: certainly to do justice and to love mercy, and to walk humbly with your God" (Micah 6:8). And as Zachariah says: "I will strengthen them in the Lord, and they shall walk in His name, says the Lord" (Zachariah 10:12). However, it is not said that Enoch walked with God for three hundred years after Methuselah was born, as if he had not obeyed divine commands even before his birth; but rather by this sentence, it simply indicates that he did not serve God with good work for more than three hundred years after Methuselah's birth in this life. But after these years were completed, he followed God to the further joys of life. For it continues:
Genesis 5:23-24 — Commentary on Genesis (Hexaemeron)
And all the days of Enoch were three hundred and sixty-five years, and he walked with God, and he was not, because God took him. It is said most beautifully, that he who had walked with God in this life by obeying His commandments, walked afterwards with Him by passing from this life into another, where he would live in the greatest peace and happiness of flesh and spirit: whom however the faith of the universal Church holds to return before the day of judgment, that is, at the imminent advent of the Antichrist, with Elijah for the conversion of this age, so that by the authority and doctrine of such great men, the hearts of men might be instructed and strengthened to endure and overcome the persecution of that son of perdition; and then, having completed their martyrdom, to consent to the joys of immortal life, according to what the Lord says in the Apocalypse to John: And I will give to my two witnesses, and they will prophesy for one thousand two hundred and sixty days, clothed in sackcloth (Rev. 11:3), that is, for three and a half years living in great continence and struggle. And shortly after: And when they have finished their testimony, the beast that rises from the abyss will make war against them, and will conquer them, and kill them (Ibid., 7). We have said previously, by anticipation, that just as Lamech in the seventh generation from Adam, who was cursed, signifies the destruction of the reprobate, which they find in the future age where they ought to have hoped for rest, so Enoch, who was translated in the seventh generation from the world, demonstrates the true rest of the elect, which they receive without end after the labors of this life, which pass through six ages. Hence it is rightly read that Lamech took two wives against the decree of Him who said: "The two shall be one flesh," and from them begot offspring dedicated to worldly deeds and allurements, and thus, by committing murder, was cursed by the sentence of his own mouth. Furthermore, it is stated that Enoch walked with God. What greater praise could there be for a man? None, since he is an inseparable companion, following in all deeds the footsteps of the divine command: if Adam had done this, he would not have turned his foot away from the company of the Creator to hear the serpent's speech, and would still be in paradise with his entire race. The fact that all the days of Enoch are said to be three hundred and sixty-five years, the number of days in a solar year, mystically signifies that throughout the whole of this world's time, those who serve the Lord faithfully and strive towards eternal rest will never fall short. Nor is it by chance that three hundred years are specially mentioned, in which Enoch is particularly reported to have walked with God. For this number among the Greeks is usually marked by the letter T. The letter T indeed holds the figure of the cross; and if it had received the single point missing in the middle, it would no longer be merely the figure of the cross but would be depicted as the clear sign of the cross itself. Enoch therefore walked with God, who is called Dedication, for three hundred years; for he certainly expressed, rather he himself enacted, the life and behavior of those who, in faith of the Lord's passion, look forward to the joy of eternal salvation, denying themselves, taking up their cross daily, and following the Lord: which is to say in other words, walking with God, and aiming for the entrance of paradise. It is to be noted, however, that while Scripture extends the progeny of Seth up to Noah, and then to Abraham with such distinction, it describes the lineage of Cain up to Lamech and his children without any mention of ages, as if tacitly intimating to us the saying of the Psalmist: For the Lord knows the way of the righteous, but the way of the wicked will perish (Psalm 1:6).
Genesis 5:25 — Commentary on Genesis (Hexaemeron)
Methuselah also lived one hundred eighty-seven years, and begot Lamech. Lamech lived one hundred eighty-two years, and begot Noah, saying: "He will comfort us from our works and labors of our hands on the earth which the Lord has cursed." Lamech foresaw in prophetic spirit what kind of person his son would be, of what great virtue he would be, and that in his days the nation of the impious would be exterminated, and that through him, after the flood, the generation of the faithful would be restored. But the works and labors of the hands, which he said, I believe he wanted not to be understood as anything other than those by which the progeny of the elect were oppressed at that time by the wickedness of the evil; he declared that his and their consolation, when the world, which was then lost by the flood, all things of the world and its inhabitants being removed from the midst, would foresee a new race of the just to be born. For even at this time, the consolation of the good is when they see the approaching day of judgment with the ruins of the world increasing, in which, the entirety of the wicked being consumed, they themselves will possess with the Lord the new kingdoms of the future age. But for what our edition has as "he will comfort," the ancient interpreters said: "He will make us rest from our works," which seems to fit the name Noah better. For Noah indeed means Rest. In which, according to the letter, it can be understood that in his times all past works of men rested through the flood. According to the spiritual sense, however, the same rest is which is also the consolation of the saints, namely to behold, with the end of the world approaching, both the destruction of the impious, and their own time of rewards at hand. But Noah, in whose merits a rest and consolation was to be given to the world by the Lord devoutly, is born in the tenth generation from Adam: because clearly, through the fulfillment of the Decalogue of the law, eternal rest and life are granted to us. When Scripture says he begot him well, it by no means wished to name his one son, lest in a perfect man the number eleven, as if a transgression of ten, should appear to have any place, but speaking mystically about a man of virtue, it reports that three sons were born to him together.
Genesis 5:32 — Commentary on Genesis (Hexaemeron)
Noah indeed, when he was five hundred years old, begot Shem, Ham, and Japheth. Therefore, Noah was born in the tenth generation, because he both represented and led the lives of those who are perfect in the observance of the Decalogue. He begot three sons, so that his service to the Lord in the faith of the Holy Trinity and the produce of spiritual virtues would also be signified by the fruit of his physical offspring; although, according to history, it was appropriate for him to have begotten three sons, in whom the seed of the world perishing was to be left to a future generation, so that through the offspring of the three sons, indeed, the three parts of the world would be filled. For the sons of Shem especially possessed Asia, the offspring of Ham Africa, and the descendants of Japheth Europe.
Genesis 6:1-2 — Commentary on Genesis (Hexaemeron)
And when men began to multiply on the earth and had daughters, the sons of God saw the daughters of men that they were fair; and they took wives for themselves of all whom they chose. "Men" means the offspring of Cain, who, turned away from the view of divine will, subjected their mind solely to human affairs: "sons of God", however, refers to those who were born from the lineage of Seth, who, following the example of their father's devotion, preserved with an inviolate mind the service they owed to God. By this distinction, the Lord in the Gospel also separated His disciples from the rest, saying, "Whom do men say that the Son of Man is?" (Matthew 16:13). And having received their answer, He said, "But who do you say that I am?" evidently wanting them to be understood as superior to men and to be counted among those of whom He Himself said: "I have said, You are gods; and all of you are children of the Most High" (Psalm 82:6). Some manuscripts have "angels of God" instead of "sons of God," which is obviously taken in the same sense. For the angels of God are rightly called righteous men, who according to the measure of their capacity strive to live an angelic life on earth: to such the Apostle says, "But you are not in the flesh, but in the Spirit" (Romans 8:9). And again: "For our conversation is in heaven" (Philippians 3:20). Therefore, it seems that the generation of the lineage of Seth, as long as it was not mingled with the offspring of Cain, preserved the norm of its chastity untainted; but after it fell into concupiscence and joined the cursed offspring of wicked women, it also began to share in the curse with the corrupted decency of its sober mind. Hence, in the law it is diligently and carefully commanded to the sons of Israel, not to intermarry with foreigners, because, it says, "his daughter will seduce your son to follow their gods" (Deuteronomy 7:4).
Genesis 6:3 — Commentary on Genesis (Hexaemeron)
And God said, "My Spirit shall not remain in man forever, because he is flesh; and his days shall be one hundred and twenty years." Saint Jerome, explaining these verses, says, "It is written in Hebrew: My Spirit shall not judge these men forever, because they are flesh; that is, because human nature is fragile, I will not condemn them to eternal torment; but here I will render to them what they deserve. Therefore, it denotes not the severity, as it is read in our texts, but the clemency of God, while a sinner is punished here for his crime: hence also an angry God speaks to some: I will not punish your daughters when they play the harlot, nor your brides when they commit adultery (Hos. IV). And in another place: I will punish their iniquities with a rod, and their sins with stripes; nevertheless, I will not take my mercy away from them (Ps. LXXXIX)." Moreover, lest He seem to be cruel in not giving sinners a place for repentance, He added: "And his days shall be one hundred and twenty years" (Gen. VI), that is, they will have one hundred and twenty years to repent; but because they despised repentance, God did not want to wait for the appointed time, but cutting short the span of twenty years, He brought the flood in the hundredth year appointed for repentance.
Genesis 6:4 — Commentary on Genesis (Hexaemeron)
There were giants on the earth in those days. Giants are called men with immense bodies and excessive power, of which there were also many after the flood, that is, in the times of Moses or David, who have the name in Greek because, according to the poets' fables, the earth bore them. They seem, however, to have been begotten when the descendants of Seth chose wives from the lineage of Cain because of their beauty against the law of their dignity. For it follows:
Genesis 6:5 — Commentary on Genesis (Hexaemeron)
But God, seeing that the wickedness of men was great on the earth, and that every thought of their hearts was only evil continually, regretted that He had made man on the earth. He is said to have regretted, not because God, like man, truly regrets any of His actions, whose judgment on all things is as fixed as His foreknowledge is certain; but Scripture uses such words in order to insinuate itself to us more familiarly, we who are accustomed to change anything we undertake and transfer it into something else only by repenting: even though divine providence, for those perceiving with a serene mind, appears to administer all things with the most certain order. Nevertheless, Scripture fits and adapts itself to the humble understanding of the slower minds, of whom the far greater number is, so that it says as if by the repentance of God, those things taken away which begin to exist, and do not continue as long as they were hoped to last: similar to which is what follows.
Genesis 6:7 — Commentary on Genesis (Hexaemeron)
And touched by inner sorrow of the heart, He said, "I will blot out man whom I have created from the face of the earth, from man to animals, from creeping things to the birds of the sky; for I regret that I have made them." For God is said to grieve in a human manner when He considers that the men whom He created cling to a malicious enemy through sin rather than to Him by living piously, according to Solomon's statement: "A foolish son is a grief to his father" (Prov. 19:13). And again: "A foolish son is the anger of his father, and the grief of the mother who bore him" (Prov. 17:25). But that He also announces the destruction of all earthly and flying creatures expresses the magnitude of the coming disaster: for He threatens destruction to the irrational creatures as if they, too, had sinned.
Genesis 6:9 — Commentary on Genesis (Hexaemeron)
These are the generations of Noah. Noah was a just and perfect man in his generations; he walked with God. Noah is praised with the same commendation as Enoch, namely that he followed the footsteps of the divine command with upright steps of good works, and thus, while the world perished, he was saved in the ark. Noah was just and perfect, not as the saints are to be perfected in that immortality in which they will be equal to the angels of God, but as perfect as one can be in this pilgrimage; and therefore it is added, in his generations, to signify that he was just according to the righteousness of his generations, namely, those generations in which Seth, Enos, Enoch, and the other holy and perfect men of that time lived. To these generations, the following text of Holy Scripture indicates, also belonged his sons Shem and Japheth.
Genesis 6:12 — Commentary on Genesis (Hexaemeron)
And when God saw that the earth was corrupt: for all flesh had corrupted its way. All flesh means all humans, according to the prophet's statement: "And all flesh shall see the salvation of God" (Luke 3:6). For neither birds nor quadrupeds had corrupted their way by sinning, just as they will not see the Salvation of our God, that is Christ, but all humans will see.
Genesis 6:13 — Commentary on Genesis (Hexaemeron)
He said to Noah: The end of all flesh has come before me; the earth is filled with iniquity because of them, and I will destroy them with the earth. Make yourself an ark of smoothed wood, etc. The diverse form in the construction of the ark and the imminent flood contains a mystery. First, as the Lord himself showed by the sudden inundation of the flood, the unexpected hour of the last judgment is signified: "And as it was, he says, in the days of Noah, so shall it be in the days of the Son of Man. They were eating and drinking, marrying and giving in marriage until the day Noah entered the ark. Then the flood came and destroyed them all" (Matthew 24:38). For the construction of the ark, which took a hundred years, signifies the entire period of this age, during which the holy church is also built and brought to its perfect end. There is no doubt that the hundred-year number signifies perfection, either because it is filled by ten decades, or because it moves from the left to the right, expressing an action which takes place in this life as though on the left, but will be consummated in the future life as on the right. But as the ark was made, and with everything that was to be saved brought into it, the flood came and took away all that was outside it; so, when all those who are predestined to eternal life have entered the church, the end of the world will come and all those found outside the church will perish; and according to this understanding, the ark clearly signifies the church, Noah signifies the Lord who builds the church with his saints, and the flood signifies the end of the age or the final judgment. However, aside from the construction of the ark, even in Noah, because his name means rest, and he was to give rest or comfort to men, it was prefigured that men would rest from the works and labors of their hands on the earth, which the Lord cursed, holding the image of the Lord Savior. For he consoles us through the illumination of his Spirit, who is therefore called the Paraclete, that is, the comforter. He has rescued us from the curse of the law, becoming a curse for us. He calls the weary to rest: "Come to me, he says, all you who labor and are burdened, and I will refresh you. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls" (Matthew 11:28). He truly was the just and perfect man through all generations, that is, in every congregation of saints, as he committed no sin, nor was deceit found in his mouth. According to another equally pious and catholic interpretation, the ark signifies the church, the flood signifies the water of baptism, by which the church itself is washed and sanctified in all its members, as the apostle Peter explains, saying: "When the patience of God waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water, which also saves you now, a baptism of similar fashion, not the removal of dirt from the flesh, but an appeal to God for a clear conscience, through the resurrection of Jesus Christ" (1 Peter 3:20). That he says we are saved in baptism through the resurrection of Jesus Christ briefly explains what the number of eight souls saved through water mystically signifies. For the day of the Lord's resurrection is indeed the third day from his passion, but the eighth from the day of the first creation. Some Fathers often interpret the waves of the flood as the trials of this age, by which the holy church is daily struck but not overcome; rather, by being tested through these trials, it is more elevated from earthly desires to seek heavenly things. Whatever is outside it is killed by the same temptations of the world, just as it is said that multiplying and mightily flooding waters on the surface of the earth lifted the ark above the land; whatever was outside the ark perished. This exposition aligns with the parable of the two houses from the Lord, one built on ro…
Genesis 6:14 — Commentary on Genesis (Hexaemeron)
Make for yourself, he says, an ark of smoothed wood. Not only the humans who were saved in the ark, but also the animals that entered it together; even the wood of which it was made mystically announces the faithful of the holy Church. Therefore, the wood of which it was made is commanded to be smoothed, because whoever is placed in the structure of the Church by coming to faith must first, being cut off from the root of his former lifestyle through the instruction or chastisement of those who have preceded in Christ, remove everything of harmful crookedness and deformity which he finds in himself, and direct his whole mind and action to the rule of the Catholic faith and truth, so that, in the order of the heavenly building, he may be fitly and opportunely placed for the creation of a new man in his proper place and time.
Genesis 6:15 — Commentary on Genesis (Hexaemeron)
The length of the ark shall be three hundred cubits, its width fifty cubits, and its height thirty cubits. The length of the ark signifies the long-suffering patience by which adversities are bravely endured; the width signifies the breadth of charity, which embraces even those who inflict adversities; the height signifies the sublimity of hope, by which the eternal reward in heaven is insinuated. Hence the length of the ark is commanded to be three hundred cubits, as this number, as we have previously noted, is represented by the letter T in Greek. This letter is written in the shape of a cross, because the holy Church, while remaining invincible and steadfast amid adversities, follows the footsteps of the Lord's passion, remembering His word where He said: And he who does not take up his cross and follow me is not worthy of me (Matthew 10:38). The width extends to fifty cubits, in which number the Holy Spirit is sent, and under the law universal rest and remission are bestowed upon God's people because the love of God is poured into our hearts, not by the merit of our actions but by the Holy Spirit who has been given to us. And this is rest and remission of our debts, when we love God with all our heart, all our soul, all our strength, and our neighbor in God as ourselves, and our adversary for the sake of God. The height is thirty cubits, because this is the only and unique hope of the elect, that through the observation of the Decalogue, which is perfected in the love of God and neighbor, they ascend to the contemplation of the Holy Trinity. For three times ten makes thirty.
Genesis 6:16 — Commentary on Genesis (Hexaemeron)
You shall make a window in the ark, and you shall finish it to a cubit from above. A window is commanded to be made in the ark so that, after the rains ceased and the ark rested, Noah might release a bird through it to ascertain whether the waters had ceased, or whether the earth had dried or sprouted, so that he also, having opened it, might see the light of the sky; hence in Hebrew it is aptly translated as having the noon, because windows are usually illuminated more clearly by the midday sun; which also aptly accords with spiritual sacraments. For the window, which illuminated the inhabitants of the ark with the splendor of the midday sun only after the flood had passed, suggests that knowledge of heavenly mysteries which is more fully revealed to the baptized faithful. Moreover, the fact that the top of the ark is said to be finished in a cubit indicates that it had three hundred cubits of length and fifty cubits of width at the bottom; gradually narrowed at the corners, it was collected into the space of one cubit at the top, thus becoming shorter and narrower as it rose higher. And indeed, as far as the necessity of rains and the flood is concerned, no form could have been given to the ark more appropriate than that the downpour of rains should be dispersed from the narrow summit of the roof when, the floodgates of heaven having been opened, the rain fell for such a long time; but this form of the ark also mystically suits the state of the holy Church. For just as the ark was broader in the lower parts, where it is believed to have contained animals; it was narrower in the upper parts, where it contained men and birds until it reached the measure of one cubit at the top; thus the Church has more carnal than spiritual members, more who are inclined like quadrupeds by the whole gaze of their mind to desire earthly things than those who, like birds, seek heavenly things with the wings of virtues; and as the holier each person in it is, the fewer they are found to be, until they reach the Mediator between God and men, who appeared as a man among men, yet is above all, God blessed forever.
Genesis 6:17 — Commentary on Genesis (Hexaemeron)
Behold, I will bring the waters of a flood upon the earth, to destroy all flesh in which there is the breath of life under heaven. Everything that is on the earth shall perish, and I will establish my covenant with you, and you shall enter the ark, you and your sons, and the rest. The waters of the flood brought upon the earth killed all flesh that was found outside the ark, but Noah and all that were in the ark were saved. Washing the world with the water of baptism saves whomever it finds faithfully abiding in the unity of the holy Church; but those who receive baptism outside the Church from heretics or schismatics die unless they repent by returning to catholic unity. Likewise, when the time of the final judgment comes, whoever is found persevering in faith and action in the holy Church shall be saved eternally; those separated from the Church by faith, action, or both, perish.
Genesis 6:21 — Commentary on Genesis (Hexaemeron)
Therefore, you shall take with you of all food that can be eaten, and gather it to yourself, and it shall be food both for you and for them. And the Lord has abundantly filled His Church with the nourishment of spiritual life in many ways, so that He might invite the multitudes of the faithful to the reception of heavenly rewards by the general precepts of His commandments, and call whomever is more perfect to the higher gifts of the same everlasting kingdom through the disciplines of stricter observance. But it is usually asked whether the ark, with the capacity described, could have carried all the animals said to have entered it along with their food? Origen tries to solve this question with the geometric cubit, asserting that it was not for nothing that Scripture mentioned that Moses was learned in all the wisdom of the Egyptians, who loved geometry. He states that the geometric cubit is equivalent to the value of six of our cubits. If, therefore, we understand such large cubits, there is no question that the ark had such a capacity as to contain all these things. But it should be noted that although Moses had learned geometric cubits, the people for whom he wrote the book were ignorant of such arts, nor did he wish to deceive them by writing things that they would not understand in truth but that he alone, with the most skilled Egyptians, could comprehend. It must also be considered that Moses, when writing about the construction of the tabernacle, noted cubits of the same kind as those he used for the ark, not of a different mode. For neither could he place something different in the same work for the same readers or listeners. If, however, he was also following geometric cubits there, then the tabernacle was not made thirty cubits long, ten cubits high, and wide, as read, but by multiplying this number by one and a half, it had one hundred and eighty cubits in length and sixty in both height and width, thus being much longer and wider than Solomon's temple, which was only forty cubits in length and twenty cubits in width. And the boards of the tabernacle itself, which are said to be ten cubits long and a cubit and a half wide, would have been sixty cubits long and nine cubits wide, larger than would generally be produced by wood or suited for such a building or easily carried by human hands. The coverings, which are said to have been thirty cubits long each and four cubits wide, would have been one hundred and eighty cubits long and twenty-four wide. But Josephus, writing about the construction of the same tabernacle, also prohibits understanding it in this way. He says, "The ark was made, five palms in length, three in width," while Moses in Exodus wrote that the length of the ark was two and a half cubits and the width a cubit and a half, which, according to Josephus's testimony, are understood not as geometric but as ordinary cubits. Thus, regarding Noah's ark, it should be observed that all that happened within it or in relation to it was full of divine miracles. For if everything were done in the usual manner of men, how could eight people daily provide food and drink and other necessities to such a multitude of birds, beasts, and reptiles? Especially when Scripture does not recount any command from God regarding bringing drink into the ark? How could the waste and urine of so many creatures not render the place intolerable with stench for the animals themselves or corrode the floor of the ark, no matter how well it was pitch-sealed? How could they, remaining in one place for a whole year, neither the birds lose their ability to fly, nor the quadrupeds their ability to walk? The Lord Himself, who preserved the ark with all it contained, keeping it incorrupt, and who guided it so that it did not sink into the sea, but placed it in a location in the mountains where there was an easy and prompt exit to the land for all the animals within it from the door it had, also provided how they might be fed and kept safe within…
Genesis 7:1 — Commentary on Genesis (Hexaemeron)
Noah did therefore all that God commanded him, and the Lord said to him: Enter you and all your household into the ark, etc. Noah did all that God commanded, that is, he built the ark, and, with chambers arranged, he brought provisions into it for all living creatures.
Genesis 7:2 — Commentary on Genesis (Hexaemeron)
Of all clean animals, take seven and seven, male and female; but of animals that are not clean, two and two, male and female; of the birds of the heaven also, seven and seven, male and female, so that seed might be saved upon the face of all the earth. When he said seven and seven, he does not mean twice seven in each species, but he wants seven only to be taken, of which one, which exceeded the pairs, could be offered to God after the flood. He says seven and seven, because of the many kinds of animals which were to be included in this number. Similarly, when he said two and two, he does not mean two pairs in any species of unclean animals, but only two, indicating the male and female. He says two and two, because in many kinds of animals the same pairs were to be taken; it is easily clear to everyone that if the matter were only for saving the kind and not for some higher mystery, a smaller number of animals would suffice to preserve the progeny; now, however, because not all who undergo the baptismal cleansing in the Church also maintain the purity of good works, unclean animals enter the ark along with the clean ones. And rightly are the clean animals contained by the number seven, because the grace of the Spirit is sevenfold, by which the hearts of the faithful are cleansed and sanctified. The unclean are contained by the number two, because false Catholics receive the sacraments of the faith with a double heart, wishing to rejoice here with the world, and to reign in the future with Christ; of whom James says: That man should not think that he will receive anything from the Lord, a double-minded man, unstable in all his ways (James 1:7).
Genesis 7:6 — Commentary on Genesis (Hexaemeron)
Noah did everything the Lord had commanded him, and he was six hundred years old when the waters of the flood overflowed the earth. And Noah entered the ark, and his sons, his wife, and his sons' wives with him, and so on. The age of Noah signifies the perfection of those who enter the Church and, through faith and actions worthy of faith, reach eternal joys. For six times a hundred makes six hundred; and the number six, in which the world was made or formed, not undeservingly signifies the perfection of good action. The number one hundred, moreover, as we mentioned above, is transferred in digital computation from the left to the right, and is especially appropriate for those who in the final judgment will stand on the Judge's right hand and will hear: Come, blessed of my Father, receive the kingdom (Matthew 25:34). Therefore, the number one hundred multiplied by six signifies that perfection of spiritual virtues which is not shown externally for the favor of men, but fulfilled for the glory of the Creator in the hope of heavenly reward; and justly, the leader of the ark, in which the state of the Church is expressed, in the time of his age also signifies the devotion of those who enter thus, that through the merits of good action they may also deserve to pass to eternal salvation. Although it can also be properly understood that since the waters of the flood designate the wave of baptism, the age of Noah then insinuates the perfection to which those who are baptized ought to strive. When it prefigures the time of the final judgment, the same number of his years figuratively announces what kind of people will enter everlasting rest with the Lord, which the name Noah means, that is, those worthy of heavenly entry by the effect of good work and purity of heart intention.
Genesis 7:10 — Commentary on Genesis (Hexaemeron)
And when seven days had passed, the waters of the flood inundated the earth. The seventh day signifies the Sabbath, that is, the rest of future life. Therefore, since the flood signifies the water of baptism, aptly after seven days from when the ark was made it came, because we are baptized in the hope of perpetual rest. However, since the waves of temptations are represented by the waters of the flood, it is also fitting that they come after seven days, because for the sake of faith in the hope of future goods, the just suffer persecution from those who prefer earthly goods to heavenly ones, and the temporal to the everlasting. But indeed, since the flood is compared to the coming of the final judgment, it also fittingly inundates the earth after seven days, because then all the elect who have borne the gentle yoke of Christ and the light burden find rest for their souls.
Genesis 7:11 — Commentary on Genesis (Hexaemeron)
In the six hundredth year of Noah's life, in the second month, on the seventeenth day of the month, all the fountains of the great deep were broken up, and the windows of heaven were opened, and rain fell upon the earth for forty days and forty nights. The months among the Hebrews are computed only according to the course of the moon from the first to the first, and their first month, in which the Passover is commanded to be kept, and in which the world was made, is called Nisan, which we call April. The second is Jair, which we call May, on whose seventeenth day, that is, when the moon of the same month was the seventeenth, the flood came, when on that same day Noah entered the ark with all the men, animals, and birds that were to be saved through it, for this is what follows.
Genesis 7:13 — Commentary on Genesis (Hexaemeron)
On that day, Noah and Shem and Ham and Japheth, his sons, and his wife, and the three wives of his sons with them entered the ark. They and every animal according to its kind, and so on until it says: and all the birds entered the ark with Noah. Therefore, all the living creatures entered the ark on one and the same day, because Noah did not labor greatly and for a long time to collect and bring them in or drive them into the ark; but by divine guidance, they all came willingly in their respective numbers, following him with his children and wives in order, and each took their own quarters, as if by their own will, under the guidance of the Lord. This is supported by what is said of the birds: they entered the ark with Noah, and above generally, and of all that moved on the earth, two by two they entered the ark with Noah. On that same day, that is, the seventeenth day of the second month, the following happened.
Genesis 7:16 — Commentary on Genesis (Hexaemeron)
And the Lord shut him in from outside, and the flood was upon the earth forty days. Now this is the eighth day since the whole structure of the ark was completed. From which it is evident that the ark in the great mystery was completed on the tenth day of the same second month. For the first month, indeed, that ancient one which was collected from the Hebrews, can aptly represent the people of God. The second month, however, signifies the people of the New Testament. Hence it is commanded in the law, that whoever either were defiled by a dead body, or on a long journey, or preoccupied by any other necessity, could not celebrate Passover in the first month, should do so in this second month, in the blood of a lamb and with unleavened bread, on the fourteenth day in the evening. By the addition of this month we are marked, who could not previously celebrate the sacrament of the Lord's passion with the former people of God, as we were far distant from the communion of the saints, and defiled, indeed dead in sins; but who, after the sacrament of the Lord's incarnation being accomplished, came to faith, as it were, in the light of the second month we celebrate the Lord's Passover. On the tenth day of this month the ark was completed, for the Lord appearing in the flesh promised us the tenfold reward of the heavenly kingdom, granting us the ability to fulfill the Decalogue of the law, through the grace of the Holy Spirit given to us. This grace can indeed be symbolized by the number of seven days during which, after the ark was made, its entry and the advent of the flood were awaited, because surely, having received the promise of the kingdom, which is expressed by the tenfold reward, grace is given to the faithful by the Spirit, through which they can be united to the members of the holy Church. We can also correctly understand that the ark was flooded on the seventeenth day of the month and not before, because each of the faithful first ought to be marked in the faith with the sealing of true rest and the heavenly tenfold reward, that is, the image of the eternal king, and thus be admitted into the society of the Church through the washing of regeneration. Now because of the flood all the fountains of the great abyss were broken up and the floodgates, that is, the windows of heaven were opened, by the name of the great abyss the Scripture of the Old Testament is designated, which, long closed by the veil of the letter, could not open the veins of spiritual understanding to the world, but now revealed by the Lord, it provides the Church with abundant fountains of saving knowledge. The opening of the floodgates of heaven, however, signifies the outpouring of the evangelical and apostolic preaching, which clearly waters earthly hearts from above. Therefore, because we are confirmed in the faith of regeneration by the revealed words of prophecy, and by the open proclamation of the heralds of the New Testament, it is rightly said that for the making of the flood all the fountains of the great abyss were broken up and the floodgates of heaven were opened.
Genesis 7:17 — Commentary on Genesis (Hexaemeron)
And the waters increased and lifted the ark high above the earth, the waters increased greatly and filled everything on the surface of the earth. And the waters of baptism and faith, multiplied throughout the whole world, raise the Church from the desire for earthly things to the hope and desire for heavenly life; but also from where the tribulations frequently striking the Church, the more intensely they filled everything, the higher they compelled her to seek the joys of another life: which is well indicated in sacred history, when it is said that the Amorite confined the children of Dan, in the mountain, and did not give them the place to descend to the plains. For the Amorite indeed is interpreted as Bitter, Dan as Judging or Judgment; and who are signified by the sons of Dan, if not those who diligently examine all they do, so that it may be right, in the balance of truth, who, walking by the light of the word of God, swear and decide to keep His judgments of justice; and who are expressed through the Amorite, if not those who attempt to disturb or even overthrow the sweetness of the life of the saints with the bitterness of tribulations? And the Amorite confines the sons of Dan in the mountain, and does not allow them to descend to the plains, as often such a violent storm of persecutions afflicts the elect, that they are not permitted to indulge in any time for weak thoughts; but living in the highest continence, they must devote themselves continually to prayers and fastings and the meditations of the divine Scriptures, so that by greater exercise of virtues they may be able to overcome greater struggles of temptations.
Genesis 7:19 — Commentary on Genesis (Hexaemeron)
Moreover, the ark was carried above the waters, and the waters prevailed exceedingly, and all the high mountains under the entire heaven were covered. They signify every proud mountain and those lifting themselves up in the glory of this world: the waters cover these mountains, but the ark is carried above them, because the torrent of temptations treads down and sinks the proud and the wicked, but it is overcome by the righteous, who, with a free course of good work and a keen mind, do not cease to strive toward the harbor of eternal salvation: which was well prefigured when Peter walked upon the water to the Lord, for evidently the Church, knocking down the waves of the world, was destined to reach the tranquility of heavenly life. Likewise, the waters of the flood lift the ark on high, covering and hiding the mountains, because the sacrament of baptism, by which the Church is exalted, despises the proud height of the world and shows it to be worthless; and because we are baptized in the hope of the future rest of souls and the resurrection of bodies unto eternal life, which carnal wisdom ignores, it is appropriately added:
Genesis 7:20 — Commentary on Genesis (Hexaemeron)
The water was fifteen cubits higher than the mountains which it covered. Indeed, seven and eight make fifteen; seven pertains to the rest of souls which is to be after death, since the Lord certainly rested in the tomb on the seventh Sabbath; but since He rose from the dead after the Sabbath, that is, on the eighth day, the number eight very rightly indicates the time of our resurrection. Therefore, the water surpassed the high mountains by fifteen cubits, that is, seven and eight, because the faith of the Church, sanctified by the fountain of the saving washing, surpasses in the hope of future rest and immortality all the arrogance of carnal philosophy, which indeed knows how to subtly dispute about the creation of the world, but knows nothing to say about the Creator of the world and the life of the saints that is above the world.
Genesis 7:23-24 — On the Tabernacle 2.7.69
We read in the story of holy Noah how he miraculously escaped the flood which destroyed the impious by being preserved with his household in the ark. From this it is evident to everyone that the Lord who loves righteousness and hates iniquity knows how to deliver the pious from temptation and to punish the impious with the punishment they deserve.… Through spiritual understanding this same text is shown to be full of more sacred mysteries, when the ark is discerned to signify the catholic church; the water of the flood, baptism; the clean and unclean animals, those in the church both spiritual and carnal; the wood of the ark which was smooth and covered with pitch, the teachers who are stalwart as a result of their faith.
Genesis 7:24 — Commentary on Genesis (Hexaemeron)
And the waters held sway over the earth for one hundred and fifty days. And this number pertains to the same mystery as the number fifteen because seventy is derived from seven, and eighty from eight; combining both numbers, the waters held sway over the earth for one hundred and fifty days, thus commending and confirming the sacrament of baptism in consecrating the new man towards upholding the faith in rest and resurrection.
Genesis 8:1 — Commentary on Genesis (Hexaemeron)
But the Lord remembered Noah, and all the living creatures, and all the cattle that were with him in the ark, and caused a wind to pass over the earth, and the waters were diminished. This can be understood in the name of the Vivifying Spirit of God, of which it is said at the beginning: "And the Spirit of God was moving over the waters" (Genesis 1:2), regarding which there is no doubt that just as then, when the waters were gathered to one place, making the land dry, so also now, with the waters of the flood taken away, He once again revealed the face of the earth. This wind can also be called the Spirit, according to the following from the Psalmist: "He spoke and the stormy wind stood" (Psalm 107:25), by whose frequent blowing the waters are often caused to diminish or to be moved from their place; hence the passage from Exodus: "And when Moses stretched out his hand over the sea, the Lord caused it to go back by a strong east wind all night and made the sea dry land, and the waters were divided" (Exodus 14:21).
Genesis 8:2 — Commentary on Genesis (Hexaemeron)
And the fountains of the deep were closed, and the windows of heaven, and the rains from heaven were restrained, and the waters returned from the earth, going and coming, and they began to decrease after one hundred and fifty days. What is said, that the waters returned from the earth going and coming, clearly indicates according to the letter that all the courses of rivers and streams return through the hidden veins of the earth to the matrix of the abyss, according to Solomon: All the rivers run into the sea, yet the sea does not overflow; to the place where the rivers go forth, they return so that they may flow again (Ecclesiastes I, 7). Mystically, however, after one hundred and fifty days, the fountains of the deep and the windows of heaven are closed, the rains ceasing, the waters return, because the words of the sacred oracle, after having trained us in the faith and hope of eternal rest and immortality, will cease to teach us further, because they will have nothing greater to promise, after having perfected us in the immortal glory of flesh and spirit and led us to the blessed vision of our Creator. Hence it is well that the book of Psalms, which is contained in the number of one hundred and fifty, is completed in divine praise. Indeed, the beginning of blessedness takes its rise from continence and meditation on the divine law, saying: Blessed is the man who does not walk in the counsel of the wicked (Psalm I, 1), and the rest. Near the end, however, it commends the new joys of the future age, saying, and at the very end consummates all in praise of God: Sing to the Lord a new song, praise in the assembly of the saints (Psalm CXLIX, 1); thus concluding; Let everything that has breath praise the Lord (Psalm CL, 6). This hundred and fiftieth psalm is rightfully sung entirely in praise of God, and completed, because evidently the sum of all our blessedness is in this, that dwelling in His house we may endlessly praise Him.
Genesis 8:4 — Commentary on Genesis (Hexaemeron)
And the ark rested in the seventh month, on the twenty-seventh day of the month, upon the mountains of Armenia. That the ark rested in the seventh month refers symbolically to that seventh rest about which it has often been spoken, as those who are perfect and who have the stability of a mind fixed upon God, as if squared, tend toward rest. Well did the ark come to rest on the twenty-seventh day of the same month, which number according to arithmetic reasoning is a solid squared trinity. For the number three accords with our devotion of mind due to the memory by which we recall God, the understanding by which we know Him, and the will by which we love Him. But for this very trinity to reach a squaring from a simple and straight line, multiply three by three, and make nine; and for that squaring to also take height and become solid, again multiply nine by three, and there will be twenty-seven, that is, you will complete the solid squared trinity number, in which the ark rested, because the Church in the stability of its mind and action, as if squared, both expects rest in this life and receives eternal rest in the future. Now it rested upon the mountains of Armenia, because, renouncing the summit of the world's pomp, even in this pilgrimage, leading a life, it approaches heavenly joys with the mind.
Genesis 8:5 — Commentary on Genesis (Hexaemeron)
But the waters went back and decreased until the tenth month. The time of the tenth month can signify that period during which the saints enter the joys of eternal light with the Lord. For He also in the Gospel by the name of the denarius, which was to be given to the laborers of the vineyard, intimates the perception of the same heavenly kingdom. For a denarius contains ten obols. So the waters go back, which had flooded the ark, and decrease until the tenth month, because the washing of baptism, where it has fulfilled its office in each of the faithful, ceases. For no one, if he has sinned, can be cleansed anew by the same font of sacred baptism; but it sends those already once washed and sanctified to the hope of heavenly life, when they come and appear before the face of God.
Genesis 8:6-7 — Homilies on the Gospels, HOMILY XI. ON THE FEAST DAY OF THEOPHANY
Noah wanted to know how things stood on the face of the earth when the inundation had come to an end, and he sent forth a raven, which scorned to return to the ark, signifying those who, although they have been cleansed by the waters of baptism, nevertheless neglect putting off the very black dress of their old selves by living more faultlessly; and lest they deserve to be renewed by the anointing of the Holy Spirit, they at once fall away from the inmost unity of catholic peace and rest by following exterior things, that is, the desires of the world.
Genesis 8:6 — Commentary on Genesis (Hexaemeron)
And when forty days had passed, Noah opened the window of the ark, which he had made, and sent out a raven, etc. We have spoken above about the window of the ark, which, after the flood has subsided, is opened, indicating the secret mysteries of the heavens, to which those baptized are especially initiated; but with these same sacraments some are led to the allurements of the world, others to works of piety; and these indeed are represented by the raven, those by the dove. The fact that forty days are completed by four tens indicates not unreasonably the fulfillment of the divine law, which is perfected by the grace of the gospel. For the law is contained in ten commandments: the doctrine of the gospel is described in four books, and rightly after the beginning of the tenth month, after the appearance of the peaks of the mountains, forty days pass, and so Noah, opening his window, revealed the entry of new light into the ark, because surely Christ revealed to the faithful the future life they are to receive, laid bare the pride of those who, placed outside the Church, boast of worldly glory, and also revealed to His faithful that the precepts of the law should be fulfilled, not by the power of human liberty, but by the gift of evangelical grace, which they deserve to know, as if the window, newly opened in the ark, reveals higher gifts of the heavenly homeland, but the same knowledge of heavenly gifts, as we have said, some use to their ruin, others to salvation; hence it is well said of the raven sent out from the ark.
Genesis 8:7 — Commentary on Genesis (Hexaemeron)
He went out and returned, until the waters were dried up from the earth. It does not say he went out and returned to the ark; but he went out and returned, it says, until the waters were dried up from the earth, because obviously he was turning here and there with uncertain flight, now beginning to go away, now returning as if about to enter the ark, but not really seeking the window he had left, but rather wandering outside until, the waters being removed, he would find rest and a place for himself outside the ark; his going out and journey are rightly compared to those who, although initiated and imbued with heavenly sacraments, do not lay aside the blackness of earthly delight, but rather love the broad paths of the world more than the confines of ecclesiastical conversation.
Genesis 8:9 — Commentary on Genesis (Hexaemeron)
He also sent out a dove after him, to see if the waters had ceased upon the face of the earth; but when she did not find where her foot might rest, she returned to him in the ark. For the waters were over the whole earth; and he extended his hand, and having caught her, brought her into the ark. The dove, as we have said, signifies the spiritual and simple mind of the elect, who, with the window of heavenly contemplation opened to them, reject all things that revolve in the lower regions the more cautiously, the higher they see the joys that remain forever. For such persons, like this dove, so despise all worldly allurements as if flying above them, that they do not care even to touch them with the last vestiges of their mind, as it is impossible for them to find true rest in this world, both its adversities and its prosperities being carried away like flowing waters, wandering and uncertain. Moreover, they strive not only to remain themselves within the boundaries of the Church, but also, as much as they can, to bring others into it by their example or exhortation; hence it is rightly added.
Genesis 8:11 — Commentary on Genesis (Hexaemeron)
But after waiting another seven days, he again sent the dove out of the ark; and it came back to him in the evening, carrying a fresh olive branch in its mouth. For the olive branch found outside and brought into the ark by the dove signifies those who receive baptism outside the Church but are fruitful in the richness of charity and, with a pious intention, are upright like the greenness of leaves: many of whom, later on, as if at evening, are called back to the Church by the reconciliation of spiritual men, just as the dove did well after the seven days when it did not find rest outside itself. For the number seven of days is mystically adapted to the light of spiritual grace because, after spiritual men withdraw their minds from carnal desires, they strive to withdraw others as well, guided by the same spirit of grace. It may also be understood that in the dove, which brought the olive branch into the ark after the window was opened after the flood, this is prefigured: that, when the Lord was baptized in the Jordan, the heavens were opened, and the Holy Spirit descended in the form of a dove upon Him; that, upon each individual receiving baptism as a child of the Church, the hand of the bishop is laid upon them through the anointing of the sacred chrism to open to them the gate of the heavenly kingdom, so that they receive the Holy Spirit. To this figure aptly corresponds the raven that had gone out before the dove brought in the olive branch and did not return to the ark, lest prophecy should pass over in silence or Simon's unbelief, who was indeed baptized in the Church but, before receiving the grace of the Holy Spirit through the laying on of hands, was cast out from the Church because, filled with the gall of bitterness, he bore not the innocence of dove-like simplicity but the raven's blackness in his wicked heart.
Genesis 8:11 — Homilies on the Gospels, HOMILY XI. ON THE FEAST DAY OF THEOPHANY
After [the raven] he sent a dove, and it came to him in the evening, carrying in its mouth an olive branch with green leaves. You are paying attention, I believe, and with your intellect you anticipate me as I speak. The olive branch with green leaves is the grace of the Holy Spirit, rich in the words of life, the fullness of which rests upon Christ, [as] the psalm says, "God, your God, has anointed you with the oil of gladness above your fellows." Concerning this gift given to Christ's fellows, John speaks: "You have the anointing from the holy one, and you know all things." And by a most beautiful conjunction the figure is in agreement with the fulfillment—a corporeal dove brought the olive branch to the ark which was washed by the waters of the flood; the Holy Spirit descended in the form of a corporeal dove upon the Lord when he was baptized in the waters of the Jordan. Not only the human beings but also the living things which the ark contained, and also the very wood from which the ark was made, prefigure us members of Christ and of the church after our reception of the washing of the waters of regeneration. Through the anointing of the sacred chrism may we be signed with the grace of the Holy Spirit, and may he deign to keep it inviolate in us who himself gave it [to us], Jesus Christ our Lord who with the almighty Father in the unity of the same Holy Spirit lives and reigns for all ages. Amen.
Genesis 8:12 — Commentary on Genesis (Hexaemeron)
Noah then understood that the waters had subsided from the earth, and he waited another seven days, and sent out the dove, which did not return to him again. The dove, which left the ark once the waters subsided and did not return, signifies the souls of the saints departing from this life into the free light of the heavenly homeland, and no longer returning to earthly way of life: in which very homeland prophecy will cease, knowledge will be destroyed, tongues will stop, and thus the water of baptism will dry up; but charity will never fail, through which truth and immutable life will be perpetually present and praised. And because the gift of heavenly favor is necessary not only to do good works, but also to attain eternal life after good works, it is fitting that the dove left not only after seven days to bring back the olive branch to the ark, but also after another seven days left again to enjoy the free sight of the sun and the new world as it were. For the grace of God is eternal life in Christ Jesus, and from his fullness we have all received, grace upon grace, namely the grace of reward for the grace of good actions.
Genesis 8:13 — Commentary on Genesis (Hexaemeron)
Therefore, in the six hundred and first year, in the first month, on the first day of the month, the waters were dried from the earth; and Noah, opening the covering of the ark, looked out and saw that the surface of the ground was dry. The covering of the ark refers to its uppermost plank, about which it was previously said: "And you shall finish the ark to within a cubit from the top." In this roof, namely a cubit in length and width, we have said that the Mediator between God and men is symbolically represented, who willed thus to be humanly joined to the members of His Church, so as to distinctly transcend it by the dignity of His dominion and protect it from above in its entirety. However, Noah opened this roof after the flood had receded, because after the celebration of the sacrament of baptism, it is necessary for the mysteries from the time of the Lord's Incarnation to be diligently disclosed by the mouths of teachers to each of the faithful, so that knowing what He did or taught in the flesh, they might follow His footsteps by imitating them to the extent of their ability. And it is most fitting that this is said to have occurred on the first day of the first month after six hundred years, to show the beginning of the new spiritual life that was to be initiated by the faithful. Indeed, the same month in the law in which the Passover is commanded to be observed is called the month of new things, due to the great sacrament of renewing our old life in the passion of Christ.
Genesis 8:14 — Commentary on Genesis (Hexaemeron)
In the second month, on the twenty-seventh day of the month, the earth was dried. It was stated above that the surface of the ground was dried up in the beginning of the first month; and now, in the second month, nearly completed, it is described as dry because then the ground was dried on the surface with growing grass, so that it could revive and produce anew the grass that the water had consumed. But now it is dried even inwardly to such an extent that it could bear the footsteps of those walking on it, and covered with so many flowering grasses that it was also suitable for the pasturing of animals and beasts of burden.
Genesis 8:16 — Commentary on Genesis (Hexaemeron)
God said to Noah, "Go forth from the ark, you and your wife, your sons and your sons' wives with you; bring out with you all the living creatures that are with you of all flesh, both birds and animals, and every creeping thing that creeps on the earth, so that they may abound on the earth, be fruitful and multiply on the earth." So Noah went out, with his sons and his wife and his sons' wives. In many ways and through many symbols, the mysteries of Christ's Church are often repeated. Thus, Noah's departure from the ark to a land purified by the flood, along with those humans and animals he had brought with him, symbolically corresponds to the time when the faithful, washed in the fountain of baptism, also go forth to perform good works in public, with Christ as their leader, just as spiritual Noah, and immediately grow and multiply through the increase of spiritual virtues. "Go, therefore, into the world," he says, "teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19); which is figuratively to say: bring into the ark all kinds of living creatures to be washed by the waters; and straightaway, he added: "Teaching them to observe all things whatsoever I have commanded you" (Ibid., 20), as if to say, in a figurative manner: And let the creatures that go out of the ark after the flood enter into a renewed face of the earth, flourishing with new flowers, and there let them multiply and increase. Now, the fact that they leave the ark on the twenty-seventh day of the month, which is a perfect cubical number, as we have previously stated, signifies the perfection of faith consecrated in baptism, which can in no way waver, but remains always invincible and steadfast against all the snares of the devil. Notably, according to the literal sense, they were in the ark for a full solar year, entering it on the seventeenth day of the second month, and emerging after a year on the twenty-seventh day of the same month. For if today, for example, the moon were the seventeenth over the Calends of April, the next year on the day before the same Calends, the moon would be the twenty-seventh, having completed three hundred and sixty-five days, which completes a solar year. Therefore, they were in the ark for a whole year—that is, until the sun, having traversed the ecliptic circle, illuminated all regions of the world through its twelve months, just as the water covering the entire world washed it clean, so by cooperating over the same period of time, the sun, passing around the whole world, irradiates it with the light of its brightness. Now, just as the Fountain of Life is figuratively called the Lord, so also the Sun of Righteousness. He is called the Fountain because he regenerates; the Sun, because he illuminates us, according to the Psalmist's words: "For with you is the fountain of life; in your light, we see light" (Psalm 35:10). And for a full solar year, Noah was in the ark with those living creatures and humans to be saved through the flood, because the Lord washes his Church throughout the duration of this age, and all regions of the world, with the waters of the saving laver, and enlightens it with the grace of his Spirit.
Genesis 8:20 — Commentary on Genesis (Hexaemeron)
Noah built an altar to the Lord, and taking from all the clean animals and birds, he offered burnt offerings on the altar. Because he was a just man and truly perfect in his generations, after surviving such a great calamity, he immediately, upon building the altar, gave thanks to the Creator, simultaneously petitioning that the world no longer deserve to be struck by such a plague. And because he prays devoutly and piously, he is soon deemed worthy of being heard. For it follows:
Genesis 8:21 — Commentary on Genesis (Hexaemeron)
"And the Lord smelled a sweet savor, and He said to him: I will never again curse the ground because of humans." It was appropriate that, as a holy man and providing for future things, just as Abel consecrated the first age of the world by offering sacrifices to God, Noah would also consecrate the beginning of the second world age. This same act is remembered to have been done by Abraham and Melchizedek at the beginning of the third age, and by King David, a patriarch of the fourth age, on the threshing floor of Araunah the Jebusite. Jesus, the high priest, and Zerubbabel, at the beginning of the fifth age, are also said to have done this upon restoring the altar which the Chaldeans had destroyed. All these prefigured the highest King and our true High Priest, who dedicated the entirety of the sixth age, indeed the beginning of the sixth age, to God with the sacrifice of His own body and blood on the altar of the holy cross. What is said, that the Lord smelled a sweet odor from Noah's offering, does not signify the fragrance that could delight human nostrils coming from burning sacrifices. It refers instead to the odor of virtues, which coming from the purest heart of the offerer, ascends to the sight of Divine Majesty. This is the kind of scent that Isaac, the patriarch, smelled in his son Jacob when he said: "See, the scent of my son is like the scent of a field that the Lord has blessed" (Genesis 27:27), and of which the Apostle says: "We are the pleasing aroma of Christ to God" (2 Corinthians 2:15). In mystical interpretations, it is appropriate that Noah offers a sacrifice after the flood, because this is the order of our consecration in Christ: first, we are washed in the fountain of life, and then we are refreshed at the sacred altar with the offering of the Lord. Hence the Apostle says: "But you were washed, you were sanctified, you were justified" (1 Corinthians 6:11). Washed in baptism, sanctified by the saving sacrifice, justified by good works. In the burnt offerings which were offered to the Lord from clean animals after the flood, holy martyrs can also be particularly prefigured. These, after the baptismal washing, maintained the purity of life and even shed their blood for the Lord. Burnt offerings, known as holocausts, were consumed entirely by fire and were the sacrifices of which nothing was consumed by the offerers. This name fittingly applies to martyrs, who merit to glorify God not only in their lives but also in their deaths. The altar on which these holocausts are offered is the heart of the elect, built by our Noah, Christ, and infused with the fire of His Spirit, which He sent to earth and wished vehemently to be kindled. There are many holocausts but one altar, because the heart and soul of the multitude of believers were one, without any separation; as the Apostle says: "Endeavor to keep the unity of the Spirit in the bond of peace" (Ephesians 4:3). Burnt offerings are offered from all the clean animals and birds, symbolizing believers from every nation, every kind of people, from every age, who have attained the palm of martyrdom. If there is believed to be any distinction between clean animals and clean birds, the animals offered in burnt offerings represent those who from the common life of the people of God became martyrs; the birds symbolize those who, accustomed to frequently seeking heavenly things through flights of contemplation, were additionally crowned by a precious death. Thus, clean and unclean animals and birds exit the ark cleansed by the flood, but only clean ones are offered in sacrifice to the Lord. Believers emerge from the baptismal laver with the forgiveness of sins, but many of them return to the filth of sins afterward. Some persevere firmly in the cleanliness of life received until the end. Some tend so meticulously to the cleanliness once obtained that they even lay down their lives for its preservation. Since clean animals and birds entered the ark by sevens, it is evident…
Genesis 8:22 — Commentary on Genesis (Hexaemeron)
All the days of the earth, seedtime and harvest, cold and heat, summer and winter, night and day, shall not cease. For when he had said all the days, he immediately added of the earth, so that you may understand that during all the days in which the earth will have its present state, men should be free from the threat of a universal flood; yet the time will not fail when, ceasing this succession of fleeting events which is carried out annually, the whole world with its living things will perish by fire, as Peter attests, who says: For the heavens existed long ago, and the earth was formed out of water and by means of water by the word of God, by means of which the world that then existed was deluged with water and perished. But by the same word the present heavens and earth are stored up for fire, being kept until the day of judgment (2 Peter 3:5). It should be noted here that the heavens which he says were destroyed by water or will perish by fire are none other than this turbulent air which is nearest to the earth, from which the birds of the air are named because they fly in it. For the ethereal or starry heavens are not to be consumed by fire, just as they were not consumed by water.
Genesis 9:1 — Commentary on Genesis (Hexaemeron)
And God blessed Noah and his sons and said to them: Be fruitful and multiply, and fill the earth. And the fear of you and the dread of you shall be upon all animals of the earth, and upon all the birds of the air, with everything that moves upon the ground. All the fish of the sea are handed over to you, and everything that moves and lives shall be food for you; just as I gave you green plants, I give you everything. It is clear from the text that the second age of the world, like the first and the beginnings of others, is blessed by the Lord. Noah is blessed with his sons, that is, with all those who are born of his flesh and endowed with faith and obedience, demonstrating truly that they are his sons; for his progeny is commanded to fill the earth, as is evident that it has come to pass; for men are said to be a terror to all the animals of the earth and the birds of the air; for these, together with the fishes, are permitted to be eaten, as they were given herbs to eat up to the time of the flood. Where it is noted that since their terror and dread is commanded to be over the animals, certainly it is prohibited from being over men. For to desire to be feared by an equal is manifestly to be proud contrary to nature; and yet it is necessary that governors be feared by their subjects when they find that God is least feared by them. For in that they demand fear from those living perversely, they dominate not as men, but as animals, because evidently insofar as the subjects are beastly, insofar they ought also to lie under fear. According to the spiritual understanding, however, Noah is blessed with his sons, namely our Lord and Savior with the apostles, whom he also deigned to call sons, saying: Can the wedding guests mourn as long as the bridegroom is with them (Matt. 9:15). God the Father commanded them to grow and multiply over the whole world, when the Lord said to his disciples: Go into the whole world and preach the Gospel to every creature (Mark 16:14), that is, to all nations. For all the commands of the Lord and Savior are indeed those of the Father. He himself said: What I speak, therefore, I speak just as the Father has told me (John 12:50). He subjected all animals that move on the earth, all the birds of the air, and all the fish of the sea to their dominion when he said: Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven (Matt. 18:18). For animals, birds, and fish represent persons of different dispositions and characters, all of which after the flood are given as food to Noah's sons, because after the Lord brought the gift of the saving bath to the world, he wanted this to be administered to all nations as well, saying to the apostles: Go therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matt. 28:19). For these are given as food to Noah's sons according to what was shown to Peter in a mystical sheet with all the quadrupeds and reptiles of the earth: Rise, Peter, kill and eat (Acts 10:13); that is, convert the pagans from their wicked way of life by preaching the truth; and bring them into the members of the Church by initiating them into sacred mysteries; whence it is rightly added here:
Genesis 9:4 — Commentary on Genesis (Hexaemeron)
Except that you shall not eat flesh with its blood. For blood rightly denotes carnal desires and carnal sense. Blood is poured out when one renounces carnal temptations and thoughts, in which one lived poorly, so that such people can say with the Apostle: Yet I live, now not I; but Christ lives in me (Gal. II, 29). And again: I conferred not immediately with flesh and blood (Gal. I, 16): otherwise, whoever begins to incorporate those persevering in former crimes into the unity of the holy Church by baptizing them, as if eating beasts given by the Lord with blood, because he receives into society those whose conscience is still held by their old way of life as if suffocated. They say that this was the greatest transgression of the giants because they ate flesh with blood; and therefore the Lord, having destroyed them by the flood, indeed allowed people to eat flesh, but prohibited them from doing so with blood.
Genesis 9:5 — Commentary on Genesis (Hexaemeron)
For I will require your lifeblood; from every beast I will require it and from man, from his fellow man I will require the life of man. Whoever sheds the blood of man, by man shall his blood be shed. For in a typological sense, lifeblood refers to that vital essence by which humans are animated, sustained, and live in the flesh through the soul, just as the hand of beasts typologically refers to the act of devouring by which they kill a man. For who in sound mind would truly believe that the blood of man pertains to the substance of the soul? Although the same legislator seems to say more clearly elsewhere: For the life of every creature is its blood (Leviticus 17:14). Thus it is said in the same way as it is said And the rock was Christ, not that it was, but that it signified. The law was not without purpose in wanting to signify the soul through the blood, that is, an invisible thing through a visible thing, except that blood, diffused through all veins from the heart itself, predominates in our body more than other fluids, so that wherever a wound may be inflicted, no other fluid but itself emerges. Thus the soul, which invisibly prevails over all that we consist of, is better signified by that which visibly prevails over all that we consist of. It is clear to understand how God seeks the soul of man from the hand of man, demanding retribution from him who has sinned; but it can indeed be reasonably asked how it is also required from beasts, which lack reason, unless perhaps we can understand here the mystery of the future resurrection intimated to us, when all the bodies of the human race, which have either been consumed by wild beasts or destroyed in any other way, or corrupted, are restored incorrupt, and all souls of humans, separated from their bodies by any manner of death, are restored to their bodies, so that they may obtain either eternal life for their good deeds, or eternal death for their bad deeds, in judgment with those same bodies. It is aptly added:
Genesis 9:6 — Commentary on Genesis (Hexaemeron)
Whoever sheds human blood, their blood shall be shed. Many have shed human blood, and their blood has not been shed. And others have killed a man with poison or by hanging, and yet when the man is dead, blood is not shed; how then will the Lord shed their blood in such a man when he who has killed has not shed blood, unless because the blood of man, as we have said, should be understood to be his vital substance by which he subsists? Whoever sheds it, that is, whoever kills a man by some kind of death, his blood will be shed because by sinning he loses eternal life. For the soul that sins will die (Ezekiel 18:20). Which is similar to what is said to Peter: For all those who take up the sword will perish by the sword; as if it were openly said: All who unjustly kill a man, and they themselves perish by killing in the soul. It is fittingly added:
Genesis 9:11 — Commentary on Genesis (Hexaemeron)
God also said to Noah and to his sons with him: Behold, I will establish my covenant with you, and with your offspring after you, and continuing until he says: Never again shall all flesh be cut off by the waters of the flood; nor shall there ever again be a flood to destroy the earth. The meaning of the letter is clear, because the world need no longer fear the judgment of water, but of fire, and the frequent repetition rebukes and condemns the heresy of Origen, who presumed to dogmatize the cycles of infinite ages always running in the same order. Mystically, however, the water of the flood not returning to the earth signifies that the water of baptism, once received, cannot be repeated; for he who has been washed does not need to wash again, as the Lord himself testifies (John 13:10), and those who have been washed once in the waters of tribulations and reached eternal salvation are no longer to be cleansed in the same waters, but will joyfully sing to their Redeemer forever: We went through fire and water, and you brought us to a place of abundance (Psalm 66:12). Nor indeed should the meaning of the saving bath seem contrary to what is said about the waters of the flood above: Never again will I curse the ground because of man; or what is said here: Never again will there be a flood to destroy the earth, since the water of baptism is not accustomed to bring a curse or destruction to our mind or body, but rather blessing and health; but it is to be understood that the Lord in baptism in a certain way curses our old conduct, and destroys it when he commands us to renounce the devil and all his works and pomps; and thus, having been cleansed with a new confession, we may be worthy to attain the grace of eternal blessing.
Genesis 9:13-15 — Commentary on Genesis (Hexaemeron)
I will place my bow in the clouds, and it will be a sign of the covenant between me and the earth; and when I cover the sky with clouds, my bow will appear, and I will remember my covenant with you and with every living soul that is alive in the flesh, and the waters will no longer become a flood to destroy all flesh. The bow in the sky, whenever it is seen even today, reminds us of the divine covenant that the earth will no longer be lost in a flood; but if it is well considered, it also shows us a sign of future judgment that will come upon the world by fire. For indeed, it shines with both blue and red color not without reason, except because the blue color testifies about the waters that have passed, and the red color testifies about the flames that are to come. Fittingly, the celestial bow, which they call Iris, is placed as a sign of divine propitiation; for that bow tends to shine in the clouds, and responds in a somewhat grateful confession to the rays of the sun that illuminate the dewy darkness. Therefore, Christ is the Sun of righteousness, the clouds illuminated by Him are the saints, whose names are written in heaven, and the Psalmist speaks of them: Lord, your mercy is in heaven, and your truth reaches to the clouds (Psalm 35:6). And when the bow appears in the clouds, the Lord remembers His promise not to destroy the earth with a flood, because through the intercessions of the saints, who know how to shine not by themselves, but through Him, He is propitiated towards the faithful when they lift up the eyes of their minds to desire heavenly things, and they recognize His glory in the deeds and words or even the rest of the preceding just ones, as if in His clouds, there will be a bow in the clouds, and I will see it and remember the eternal covenant that was made between God and every living soul of all flesh that is upon the earth. It is said in a human manner that God remembers His covenant when He sees the bow in the clouds, which by the merits of the saints, glorified and heavenly through His illumination, He spares and has mercy on our frailty; but He does not newly remember anything since He can never forget anything. He has been mindful of His covenant forever, but He seems to remember the covenant He made with us when He extends the help of His protection to those in tribulation; hence, it is well said in the psalm from the persona of some afflicted individuals, to whom divine aid seemed delayed: Why do you turn your face away, do you forget our poverty and our tribulation (Psalm 43:24)?
Genesis 9:20 — Commentary on Genesis (Hexaemeron)
Noah, a man of the earth, began to cultivate the ground and planted a vineyard, etc. It is often pleasing to repeat the word of the Lord, which he said to the Jews: "If you believed Moses, you would perhaps believe me as well, for he wrote about me" (John 5:46). For even in this reading where Moses, weaving history, writes of Noah and his sons, he figuratively announces the passion of the Lord and the devotion of the peoples believing in him, as well as the infidelity of those contradicting the faith. Indeed, Noah cultivating the ground planted a vineyard, because the Lord, caring for the human race, established the Synagogue among the Jewish people; of which vineyard the Psalmist also remembers saying: "You transplanted a vine from Egypt" (Psalm 80:8); and the Lord, speaking in the Gospel to the Jews, says: "A man planted a vineyard and surrounded it with a fence" (Luke 20:9), and the rest to the end of the parable, where he says: "What therefore will the lord of the vineyard do to those tenants? They said: He will put those wretches to a miserable death and lease the vineyard to other tenants."
Genesis 9:21 — Commentary on Genesis (Hexaemeron)
And drinking the wine, he became drunk, and he was naked in his tent. The Lord drank wine when he received the cup of his passion. He was made drunk by drinking when by suffering for us he reached the utmost extremity of death. He was naked in his tent, when among the Jewish people, whom he had made his own, and in which he had long been accustomed to dwell as in his tent, enduring reproaches and mockeries, he ultimately underwent the sentence of the cross, making manifest to all most openly the truth of the mortal substance which he had deigned to assume.
Genesis 9:22 — Commentary on Genesis (Hexaemeron)
When Ham, the father of Canaan, saw that his father's nakedness was uncovered, he told his two brothers outside. But Shem and Japheth took a cloak, laid it upon their shoulders, and walking backward, covered their father's nakedness; their faces were turned away, and they did not see their father's private parts. Ham, who saw his father's nakedness and laughed, signifies the Jewish people, who, contradicting and incredulous, rather despised the passion of our Lord and Savior than honored it, rejoicing in their relief at seeing it as contemptible rather than salvific. He also told his brothers outside what had happened to their father because through him the secret of the Lord's passion prophesied was made manifest and somewhat public, reaching the gift of the second generation; hence the Apostle says: "We preach Christ crucified, a stumbling block to Jews and foolishness to Gentiles" (1 Corinthians 1:23). Furthermore, the two brothers, the eldest and the youngest, signify those to whom it was subsequently added: both Jews and Gentiles are called to Christ, the power of God and the wisdom of God, because the foolishness of God is wiser than men, and the weakness of God is stronger than men. Both the eldest and youngest carry the sacrament of the Lord's past and completed passion as if it were a single cloak from behind, not looking at their father's nudity because they do not consent to Christ's killing, but still honoring it with a veil, as if knowing from whom they were born, so that they could be sons of mercy who were previously sons of wrath. The middle son, that is, the Jewish people, is called the middle because he neither held the apostles' primacy nor was the last to believe among the Gentiles, saw his father's nakedness because he agreed to Christ's death. It is aptly said of the two brothers that they covered their father's modesty with their faces turned away, as if displeased with the deed of the wicked vine; that vine, namely the Jewish nation, is mystically signified as having degenerated from paternal nobility at the time of the Lord's passion and offered vinegar to the thirsting Lord on the cross instead of wine; for He thirsted for the faith and love of that people, but they, instead of the sweetness of faith and the fervor of love, gave Him the sharpness of hatred and unbelief.
Genesis 9:24-25 — Commentary on Genesis (Hexaemeron)
But Noah, awakening from his wine, when he had learned what his younger son had done to him, said: Cursed be Canaan, a servant of servants shall he be to his brothers. Awakening from wine, Noah curses his offspring by whom he was mocked; however, he rewards with due blessing those who honored him as their father; and the Lord, according to the voice of the psalm (Psalm 3:6), having slept in death and risen immortal, smote all who opposed him without cause, and shattered the teeth of sinners; but upon his own people he poured the blessing of eternal salvation. Not only is Canaan subjected to a curse, but also to the servitude of his brothers. For what else is that nation today, but a certain scribe of Christians, bearing the law and the prophets as testimony to the affirmation of the Church, so that we might honor through the sacrament what it announces through the letter.
Genesis 9:26 — Commentary on Genesis (Hexaemeron)
And he said: Blessed be the Lord God of Shem; let Canaan be his servant. In Shem, the firstborn son of Noah, we have indicated the primitive Church, gathered from the Israelite people, and in Japheth, the youngest son, the election of the Gentiles which followed; whence it is rightly said:
Genesis 9:27 — Commentary on Genesis (Hexaemeron)
May God enlarge Japheth, and let him dwell in the tents of Shem. Indeed, Japheth dwells in the tents of Shem because in the faith of the patriarchs and prophets, in the prophetic Scriptures, in the spiritually understood legal sacraments, the Church sojourns on earth. For we are accustomed to use tents in war or on a journey, and in the tents of the Israelite people we, who have come to Christ from the Gentiles, dwell, because certainly as long as we sigh for the heavenly homeland while placed on this path of life, as long as we fight against the snares of the ancient enemy with Christ as our leader and helper, it is necessary always to hold on to the sayings and deeds and works of the ancient fathers as examples of life and profession; so that, protected by their authority, we may more certainly and securely strive towards the palm of reward with a perfected struggle. However, it also aligns with the growth of the holy Church, which has filled the whole world, that the name Japheth, which means 'Enlargement' is used; whence Noah, alluding to this name itself, says: May God enlarge Japheth, that is, may He grant enlargement. It is fitting, however, that what was said of Shem is repeated of Japheth: And let Canaan be his servant, because certainly the unbelieving Jews serve both peoples of believers, although with an impious mind, they provide service for salvation, not only in that they aid with the authority of the sacred volumes and strengthen in faith, but also in that they pursue them as far as they are able, because indeed by pursuing on account of righteousness, they make them higher participants of eternal blessedness, and even in that their offense of hard-hearted blindness prompts them to give greater thanks to their Redeemer and illuminator. To this people indeed the name Canaan, which means 'Commotion,' most aptly applies. For he cannot say: He set my feet upon a rock, and directed my steps (Psalm 40:3); but uncertain and wavering, he is always in motion. It should also be noted according to the literal sense that not in vain is Canaan cursed when Ham sinned, not he himself but his son, especially when he was neither the firstborn of Ham but his youngest son. For it is written: The sons of Ham: Cush, Saba, and Mizraim, and Phut, and Canaan. Indeed, he foresaw equally in spirit that the progeny of Canaan would sin much more than the rest of the offspring of Ham, and therefore be worthy either to perish by curse or to groan under subjugation; which was particularly proven and shown by the wickedness of the Sodomites, who came from the lineage of Canaan, and by their dreadful retribution, and the extermination or subjugation of the Canaanites, which they suffered when the Israelite people, descended from the lineage of Shem, came out of Egypt. For from Cush came the Ethiopians, from Mizraim the Egyptians, from Phut came the Libyans, which the very names of these same peoples among the Hebrews still testify today, among whom there is absolutely nothing of such wickedness or vengeance as Scripture relates about the Sodomites and Canaanites.
Genesis 9:28 — Commentary on Genesis (Hexaemeron)
But Noah lived three hundred and fifty years after the flood, and all the days of his life were nine hundred and fifty years, and he died. As we have taught above, the six hundred years of Noah's life, after which he entered the ark, signify the perfection of the faith and profession of those who undergo the sacraments of the Church of heavenly grace and everlasting reward. Thus also the three hundred and fifty years which he lived after the flood represent the great perfection of those who, having received the sacraments of life, faithfully serve the Lord until death. We said that the number three hundred, because it is marked by the letter tau in Greek (and tau is written in the figure of a cross), most aptly bears the type of those who know to glory only in the cross of our Lord Jesus Christ; whence Gideon, with the Lord commanding and helping, defeated the innumerable army of the Midianites with three hundred men, teaching figuratively that by the faith of the Lord's cross we would be victorious over the wars against us by this world and our vices. Moreover, the number fifty, because Scripture teaches that it designates the rest of the law by figure, which always in the fiftieth year decreed the greatest remission of all sufferings and the liberation from all services for God's entire people. Therefore, Noah lived three hundred and fifty years after the flood with a certain grace of mystery, to signify that we, having received the baptismal washing, should endure labors for the Lord in hope of the supreme rest and happiness. For he lived three hundred years to be patient in tribulation; he lived fifty years to be joyful in hope. But since seven times fifty make three hundred and fifty, and the number seven signifies the grace of the Holy Spirit, and fifty signifies true rest, which is given to the elect through the same Spirit, the type aptly corresponds. We can also interpret in this way the mystery of this number, that he who lives three hundred and fifty years after the flood, symbolizes the one who, throughout the whole time of received baptism, aided by the spiritual gift, does not cease to labor for eternal rest in heaven; and he will happily see the death of the flesh, or rather, he will pass from death to life, which alone is to be called true life, who completes the course of present life in such a great perfection. Amen.
Genesis 10:1 — Commentary on Genesis (Hexaemeron)
These are the generations of the sons of Noah: Shem, Ham, and Japheth; and sons were born to them after the flood. The sons of Japheth: Gomer, and Magog, and Madai, Javan, and Tubal, and Meshech, and Tiras. The series of Noah's offspring begins with his youngest son and is completed in the eldest, which is a familiar expression in the holy scriptures, mystically signifying that the lesser people of the nations would be preferred in faith over the greater people of the Jews when Christ came in the flesh. The sons of the sons of Noah who are mentioned are believed to have been progenitors of various nations who divided the world among them in such a way that Shem, the firstborn, inherited Asia, and Ham, the second, Africa, and Japheth, the last, Europe; yet because Asia is much larger in extent of land than Europe or Libya, the offspring of Ham and Japheth would also hold some portion in Asia. Thus, seven sons were born to Japheth who took possession of the land in Asia from the mountains of Amanus and Taurus in Syria, Cilicia's mountains, up to the river Tanais. In Europe, up to Gadira, they left names for places and nations, many of which later changed names, while others remained as they were. Therefore, Gomer are the Galatians, Magog the Scythians, Madai the Medes, Javan the Ionians, who are also Greeks, from whom the Ionian Sea is named, Tubal the Iberians, who are also the Spanish named from the river Ebro, from whom the Celtiberians come, although some suspect them to be Italians; Meshech are the Cappadocians, where a city among them is still called Mazaca today, also called Caesarea by Augustus Caesar. Meanwhile, the seventy interpreters believe Capturim to be the Cappadocians, Tiras the Thracians, whose name has not changed much.
Genesis 10:3 — Commentary on Genesis (Hexaemeron)
Furthermore, the sons of Gomer: Ashkenaz, Riphath, and Togarmah. Ashkenaz are the Sarmatians whom the Greeks call the Medes. Riphath the Paphlagonians, Togarmah the Phrygians.
Genesis 10:4 — Commentary on Genesis (Hexaemeron)
"The sons of Javan were Elishah, Tarshish, Kittim, and Dodanim. From the Ionians, that is, the Greeks, are born the Elishah, who are called Elishites, hence also the fifth language of Greece is called Aeolic, which they call 'penten dialecton.' Josephus assumes Tharsis to be Cilicia, saying that the letter 'h' has been corruptly omitted in 'Thar' by later generations; hence also their metropolis city is called Tarsus, glorious in the apostle Paul's time. (Some think that Tharsis, from where gold was brought to Solomon, refers to the region of India.) Kittim is from Kittim, from whom to this day the city of Cyprus is named. Dodanim is identified as the Rhodians, for it is better read as Rodanim, or Rodim, as the Septuagint translators rendered it, and even our translator placed it in the book of Hebrew names. For the similarity of the letters Daleth and Resh often causes this error among the Hebrews, so that one is read for the other. But Rhodes is the largest of the Cyclades, and once the most powerful city in the Ionian Sea, glorious in naval combat, and a refuge for all merchants because of its very safe harbor.
Genesis 10:5 — Commentary on Genesis (Hexaemeron)
From these have divided the islands of the nations into their regions, each according to his language and family in their nations. 'Let us read the histories of the ancients, and we shall see almost all islands, and the shores of the whole world, and lands near the sea, occupied by Greek settlers, who, as we said above, possessed all maritime places from the Amanus and Taurus mountains to the British Ocean.' And while it is said 'each according to his language and family in their nations,' it clearly shows that according to the common opinion, each of the sons of Noah mentioned here, or the grandsons of the sons of Noah, formed separate nations or families of different languages. For the same statement, after recounting the descendants of Cham or Shem, also infers concerning the variety of generations and languages."
Genesis 10:6 — Commentary on Genesis (Hexaemeron)
The sons of Ham: Cush, and Mizraim, and Phut and Canaan. Cush is today called Ethiopia by the Hebrews, Mizraim is Egypt, Phut is Libya, from whom even to this day a river in Mauretania is called Phut, and the whole region around it is called Phutensis. Moreover, Canaan possessed the land which the Jews subsequently took over by expelling the Canaanites.
Genesis 10:7 — Commentary on Genesis (Hexaemeron)
The sons of Cush: Seba, and Havilah, and Sabta, and Raamah and Sabteca. Seba from whom came the Sabeans. As Virgil says: "The incense-bearing branch belongs to the Sabeans. The air is scented with Sabean frankincense." Havilah from whom came the Getuli, living in the remote part of Africa adjacent to the desert. Sabta from whom came the Sabtaeni, now called the Astabori. Raamah and Sabteca gradually lost their ancient names; and what they are now called is unknown. However, from the vision of Tyre mentioned by Ezekiel, where he says the merchants of Sheba and Raamah, or as the LXX interpreters said, Regma, were your traders, it seems that these people also made their nation, and since Sheba is mentioned, it indicates that its region is neighboring to this province.
Genesis 10:8 — Commentary on Genesis (Hexaemeron)
Moreover, Cush begat Nimrod. He began to be mighty on the earth, and he was a mighty hunter before the Lord. While the progeny of Shem and Japheth remained in the innocence of a simple life, a cursed offspring was born of the lineage of Ham, who would pervert the state of human interaction with a new way of living, being lifted up with unique power, living first by hunting; then, having gathered an army, he endeavored to exercise unusual tyranny over peoples; and finally, he is read to have had a kingdom and to have built great cities: which Scripture confirms because he was the first to do so, as it says: He began to be mighty. He began indeed because he was the first to do it. Moreover, he was mighty on the earth because, neglecting heavenly matters, in which the just are mighty, he learned to seek lowly things and place his hope in them.
Genesis 10:9 — Commentary on Genesis (Hexaemeron)
From him came the proverb: Like Nimrod, a mighty hunter before the Lord. It turned into a proverb because his deeds were unprecedented in his time; and the phrase before the Lord was added to magnify the crime, since it was evidently quite reckless and arrogant for a man on earth to dare live in such a way before the Lord, who looks down from heaven upon the children of men; whence it is clear that many at that time avoided doing such things due to fear of divine oversight, although another version has it that Nimrod was a giant hunter against the Lord. From the ambiguous Greek term, enantion, both can be interpreted. In fact, in the psalm where we sing let us weep before the Lord who made us (Psalm 95:6), the word is enantion Kyrion. This also appears in the book of Job, where it is written, You burst forth into rage against the Lord. The understanding about the giant is thus evident, that he was a mighty hunter of brute animals, as a powerful man; but because he was an impious man, he led a proud life against the will of the Creator.
Genesis 10:10 — Commentary on Genesis (Hexaemeron)
Now the beginning of his kingdom was Babylon and Erech, and Accad, and Calneh, in the land of Shinar. In the following passages, it is more fully explained how Babylon was made; but here it is first stated that it is left unmentioned that Nimrod was the builder of that city and its most proud tower. The beginning of his kingdom was Babylon, either because it was the first of his cities, founded, or because it was considered the metropolis of his kingdom due to its size and splendor. "Erech is what is now Edessa, Accad is what is now Nisibis, a city of Mesopotamia. Calneh is what is now Seleucia, named after King Seleucus, or certainly what is now also called Ctesiphon." But what is added in the land of Shinar seems to pertain to all the same four cities. Shinar, indeed, is said to be a plain of such width that it could easily contain Babylon itself and many other cities. Because Babylon, with the cities of which it is the capital, designates the proud glory of this world, which is subject to confusion; for Babel means confusion, aptly the builder of it figuratively indicates the devil, who is the head of all evils; to whom also the name Nimrod, which sounds like tyrant, or fugitive, or transgressor, suits well. For he is a tyrant because, rebelling against the Creator, he strives to obtain the height of divinity and the kingdom of the world. He is a fugitive, because, having fallen from heaven and cast out from the society of the angels who remained in their state, he wretchedly exults too much. He is a transgressor, because he disdained to obey the will of the Creator, to whom the role of a hunter is not undeservedly attributed; for he sets traps of his ambushes in the forest of this world, and hunts men who are clean in nature and wit, like deer and goats, deceiving them for death: surely opposed to those hunters who seek to catch the souls of men by their teaching so that they may lead them to eternal life; to whom the Lord speaks, saying, "Come after me, and I will make you become fishers of men" (Matthew 4:19); whose homeland for that reason was called Bethsaida, that is, the House of Hunters, because they were to hunt men for life. Now Nimrod is the son of Cush, which is interpreted as Ethiopian, because indeed the ancient enemy always arises anew from the dark people of the unfaithful through the execution of nefarious teaching or operation.
Genesis 10:11 — Commentary on Genesis (Hexaemeron)
From that land came forth Asshur, and he built Nineveh and the streets of the city. From that land, from the land of Shinar it is said, from which the empire of the Assyrians sprang up, who from the name of Ninus the son of Belus founded the great city, which the Hebrews call Nineveh. Certainly, because the Scripture seems to be silent about where Asshur was born, from whom the Assyrian race was born, but only from what land he came out to build Nineveh, or other cities that it mentions, some of the Fathers understood this Asshur to be the son of Shem, of whom it is read in the following. But whether it was the same or another Asshur, it is agreed that first in the land was the kingdom of the Babylonians, second of the Assyrians, whose metropolis was Nineveh, which came forth from the same land.
Genesis 10:13 — Commentary on Genesis (Hexaemeron)
But indeed Mizraim begot Ludim, and Anamim, and Lehabim, and Naphtuhim, and Pathrusim, and Casluhim, from whom came the Philistines and Caphtorim. These seem to be the names of peoples rather than of individual men, since it was stated clearly even Casluhim from whom came the Philistines. For all of them end in -im, which is the proper ending of the plural number in Hebrew in the masculine gender, but also interpreted they signify a plural number rather than a singular. Now indeed Lehabim are Libyans, Philistines are Palestinians, Caphtorim are Cappadocians, as we find set according to the opinion of the Seventy interpreters in the book of the names of the Hebrews. The names of the other peoples which are now known to us, however, are unknown. But they possessed the land from Gaza up to the boundaries and limits of Egypt.
Genesis 10:15-18 — Commentary on Genesis (Hexaemeron)
Canaan became the father of Sidon, his firstborn, Heth, and the Jebusite, the Amorite, the Girgashite, the Hivite, the Arkite, the Sinite, the Arvadite, the Zemarite, and the Hamathite. "From Sidon, the firstborn of Canaan, comes the city in Phoenicia called Sidon, formerly the northern boundary of the Canaanites. The Arkite founded Arca, a town situated against Tripoli at the foot of Mount Lebanon, near which was another city named Sim, which was later destroyed by various wars but retained its original name for the site. The Arvadites possessed Aradus Island, separated by a narrow strait from the Phoenician coast. This island, situated near Tyre, is today seen as a safe city and across from it lies the town of Antaradus. Samara is the noble city of Emesa in Syria. Emath, up to our time, is called by both the Assyrians and Hebrews as it was of old. The Macedonians, who ruled the East after Alexander, named it Epiphania, and some think it was called Antioch. Indeed, there were two cities named Emath: one was Great Emath, now called Antioch, and it was called great to distinguish it from Lesser Emath, which is called Epiphania, where the eyes of Zedekiah were blinded by Nebuchadnezzar.
Genesis 10:19 — Commentary on Genesis (Hexaemeron)
And the borders of Canaan extended from Sidon as one enters Gerar, reaching to Gaza, until one enters Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha. The ancient translation has Lyce for Lasha. It is now called Callirhoe, where hot springs flow into the Dead Sea. Therefore, Sidon was the boundary of the Canaanites to the north, Gerar to the south, Gaza near Egypt."
Genesis 10:21 — Commentary on Genesis (Hexaemeron)
From Shem were also born the fathers of all the sons of Heber, the brother of Japheth the elder. He calls him the brother of Japheth, but does not mention him being the brother of Ham, because he understands those who are united in the faith of piety to be rightly called brothers; but he shows that the faithless one, though born of the same parents, is estranged from the brotherly society of the righteous. However, it seems that by this sentence it is indicated that although many sons born of Shem begot many peoples, that progeny specifically followed his faith and piety, which through Heber descended to Abraham and the Hebrew people; hence they are properly called the fathers of all the sons of Heber. Finally, alone in the construction of the tower, as Scripture says, the language of the whole earth remained in the house of Heber, who was at that age, as will be read in subsequent texts, the original speech of the human race, which the names of the men of the following age clearly prove to be Hebrew, as is to be believed by merit, because following the faith of his ancestor Shem with his house, he kept himself immune from the conspiracy of the arrogant work. Nor was it in vain that Abraham chose to be called a Hebrew; but because he knew how to imitate the life of this Seth, he wished to have and leave his name as a nickname to himself and to his descendants for the future.
Genesis 10:22 — Commentary on Genesis (Hexaemeron)
The sons of Shem: Elam, and Arphaxad, and Lud, and Aram. "These occupied part of Asia from the Euphrates river to the Indian Ocean. Now, Elam is from whom the Elamites, the chiefs of Persia, come. Of Assur, it has already been said before, that he founded the city of Nineveh. Arphaxad, from whom the Chaldeans come. Lud, from whom Lydia. Aram, from whom the Syrians, whose metropolis is Damascus. For in Hebrew, Syria is called Aram.
Genesis 10:23 — Commentary on Genesis (Hexaemeron)
The sons of Aram: Uz, and Hul, and Gether, and Mash. Uz, the founder of Trachonitis and Damascus, held the chiefdom between Palestine and Coele-Syria. Hul, from whom the Armenians come. Gether, from whom the Arcanians, or Carians come. Moreover, Mash, for whom the Septuagint interpreters said Mosoch, who are called the Maonians."
Genesis 10:24 — Commentary on Genesis (Hexaemeron)
But indeed Arphaxad begat Salah, from whom Heber was born. From this Heber both Abraham and the people born from him, as we have mentioned before, are surnamed Hebrew.
Genesis 10:25 — Commentary on Genesis (Hexaemeron)
And there were born to Heber two sons: the name of one was Peleg, because in his days the earth was divided, and the name of his brother was Joktan. He calls this the division of the earth, which occurred in the confusion of languages. He named his son Peleg, that is, Division, to leave a perpetual memory of his devotion to his descendants, because, indeed, when the languages of the faithless were divided due to their pride, he, by the merit of his faith, preserved the original language of the human race.
Genesis 10:26 — Commentary on Genesis (Hexaemeron)
Joktan begot Almodad, and Sheleph, and Hazarmaveth, Jerah, and Hadoram, and Uzal, and Diklah, and Obal, and Abimael, Sheba, and Ophir, and Havilah, and Jobab. All these are the sons of Joktan. Jerome testifies that he could not find the later names of these nations. "But until the present," he says, "because they are far from us, either they are called the same as at first, or those that have been changed are unknown." We read above that Pishon, one of the four rivers of paradise, which our people call the Ganges, and it is not doubted to be in India, surrounds all the land of Havilah; this land seems to have taken its name from this Havilah. Josephus narrates that he, with his brothers, possessed the whole region of India called Hiera, but the Chronicles also tell that Solomon's servants went to Ophir by the Red Sea, and brought from there gold, and almug wood, and precious stones, which are believed to be from the region of India, and to have taken their name from Ophir, the son of Joktan.
Genesis 10:32 — Commentary on Genesis (Hexaemeron)
These are the families of Noah according to their peoples and nations. From these were the nations divided on the earth after the flood. Let the diligent reader review in order the names of the men or peoples who are said to have been born from the three sons, and they will be found to number seventy-one: namely, thirteen from Japheth, thirty-one from Ham, twenty-six from Shem, from whom they are believed to have filled the world with as many languages and nations, or rather seventy-two, as clearer tradition holds, since there was one among them from whom afterward two nations and peoples were born; unless perhaps it is to be understood that there are two Asshurs, who created two peoples: one who, having gone out from the land of Shinar, built Nineveh, and the other a son of Shem; and thus the number of seventy-two nations is completed. Neither does it seem irrelevant that the Lord therefore sent seventy-two disciples to preach, because there were as many nations and languages to whom the word of preaching was to be committed, just as he first chose twelve apostles for the same number of tribes of Israel to be called to faith; so afterward he designated seventy-two teachers to indicate the salvation of all nations, which were encompassed by the same number.
Genesis 11:1 — Commentary on Genesis (Hexaemeron)
Now the whole earth had one language and the same words. Because having anticipated saying that the sons of Noah had divided the earth according to clans, languages, territories, and nations, it returns to show how humans were separated from each other: where it is most clear that as long as the human race served its Creator with due humility, it also harmonized with itself in peaceful charity. But once it raised its neck against its Author in pride, it was soon justly punished and could not have peace even with itself. How great the human happiness could have been even after being cast out of paradise, if only they then wanted to serve their Creator humbly, is testified by the grace of our Lord, the Creator and Redeemer, who gave the knowledge of all languages to His disciples faithfully adhering to Him by sending the Spirit from above; thus by the wondrous transformation of the right hand of the Most High, just as here, through the division of languages due to pride, the nations were dispersed throughout the world, so there, due to the merit of humility, the diversity of languages brought together, people collected from every nation under heaven resonated with one unvarying confession and faith in the praises and greatness of God; and deservedly so, this city, in which languages were divided and nations dispersed, is called Babylon, that is, Confusion; the other is called Jerusalem, that is, Vision of Peace, in which, through the united languages of all nations in the praise of God, concord was made. But these things later. Meanwhile, let us see the text of the letter.
Genesis 11:2 — Commentary on Genesis (Hexaemeron)
And as they journeyed from the east, they found a plain in the land of Shinar and settled there. It appears from these words that even the first humans held the region of the East; thus it should be considered the head of the world, not only because the light of the stars rises from there, but also because the human race first inhabited it.
Genesis 11:3 — Commentary on Genesis (Hexaemeron)
And one said to his neighbor: Come, let us make bricks and bake them with fire, and they had bricks for stones and bitumen for mortar. Perhaps, therefore, they used bricks for stones and bitumen for mortar because in those regions the supply of stones, from which such a great work could be completed, was lacking; or because they knew that a wall of bricks could more strongly resist the danger of fires. Bitumen, however, is made from trees, and it is also made from the earth or waters; whence it is written later about the land of Sodom. The woodland valley had many bitumen pits; and the Dead Sea is called the Asphalt Lake in Greek, that is, the Bitumen Lake; because bitumen floating on it is usually collected, which more clearly suggests that the walls of Babylon were constructed from it.
Genesis 11:4 — Commentary on Genesis (Hexaemeron)
And they said: Come, let us build ourselves a city and a tower, whose top may reach heaven, and let us make a name for ourselves before we are scattered over the face of the whole earth. When it says whose top, it refers not to the city but to the tower, that is, the citadel, which they planned to make higher than the other walls in a more elevated place. Truly, it is amazing with what intention they planned to raise the top of their tower up to heaven, and yet at the same time claimed they would be divided over the entire earth; unless they foolishly and most arrogantly thought to divide themselves throughout the world in such a way that if they should be discontented with earthly habitation, or if a flood of water again threatened the earth, they might seek the upper regions of the air or the sky through this tower.
Genesis 11:5 — Commentary on Genesis (Hexaemeron)
The Lord came down to see the city and the tower which the sons of Adam were building. The old translation has for the sons of Adam the sons of men, that is, not the sons of God, but those who, living according to man, deserved to hear from the Lord: "I said, you are gods, and all of you sons of the Most High; but you will die like men" (Psalm 81:6). However, God does not move from a place, who is always wholly everywhere; but He is said to descend when He does something on earth which, done wonderfully beyond the usual course of nature, shows His presence in some way; nor does He learn by seeing in time, who can never be ignorant of anything; but He is said to see and know in time, that which He makes to be seen and known. Therefore, the city was not thus seen as God made it to be seen, when He showed how much it displeased Him; although it can be understood that God descended to that city, because His angels had descended, in whom He dwells, so that what follows: "And He said: Behold, the people is one, and they all have one language," and the rest, and then added: "Come, let us go down, and there confound their language," might be a recapitulation, showing how what was said, "the Lord came down," was done; for if He had already descended, what does "come, let us descend" mean, which is understood to have been said to the angels, unless because He had descended through the angels, who were descending in the angels?
Genesis 11:6 — Commentary on Genesis (Hexaemeron)
Behold, he said, the people are one and they all have one language; and they have begun to do this, and they will not desist from their thoughts until they complete them in action. There is a great difference in sinning between those who so despise God's commandments that they still have among themselves just admirers and worshippers, and those who all with unanimous consent contradict heavenly commands. There is also a great difference between those who sin, for example, in their youth, intending to do penance for their committed sins later in old age, and those who carry no intention of correction for the evils they do. Therefore, to show here the unanimity of the sinners, the invisible Judge says: Behold, the people are one and they all have one language; and he adds their unrepentant intention: They have begun to do this, and they will not desist from their thoughts until they complete them in action; to whom aptly fits the beginning of the thirteenth psalm, in which it is said: The fool has said in his heart, There is no God (Psalm 13:1), that is, Nimrod the contriver of the infamous work; and hence about the workmen of the doomed city: They are corrupt and have become abominable (ibid.). These words which we discuss, the internal Judge speaks to the ministers of virtues in an incomprehensible order to us: His speaking to them is to show His own invisible secrets to their hearts, so that in the contemplation of truth they read whatever they ought to do; for what is said as if to those who hear is inspired to those who see; therefore, when God infused into their hearts the verdict of retribution against human pride, He says:
Genesis 11:7 — Commentary on Genesis (Hexaemeron)
Come, let us go down and there confuse their language. It is said to those who were present: Come, because indeed this itself never decreases from divine contemplation, and it is always to increase in divine contemplation; and never to withdraw from the heart is always to come by a certain stable motion. To whom he also says: Let us go down and confuse their language there. Angels ascend in that they see the Creator, angels descend in that they press the creature lifting itself illicitly with an examination of strictness. Therefore, to say: Let us go down and confuse their languages, is to show them in Himself that which is rightly read, and to inspire by the force of the inner vision the judgments to be displayed to their minds by hidden motions. And well He did not say: Come, and going down confuse; but let us confuse their language there, showing thus that He operates through His ministers, so that they are also co-workers of God, as the Apostle says: For we are God's fellow workers.
Genesis 11:9 — Commentary on Genesis (Hexaemeron)
And so the Lord scattered them from that place over all the earth, and they ceased to build the city; and therefore it was called Babel, because there the language of the whole earth was confused. Rightly was the language confused for dispersion, because it had wickedly conspired in nefarious speech: the power of language was taken from the proud leaders, so that they could not teach the evils they had begun to their subjects in contempt of God, and thus the judgment of divine severity was turned into an aid for human utility, so that by keeping silent they would stop the work which they had perversely gathered to insist upon: and so with the Lord descending and seeing the city of pride, Babylon, that is, confusion, it happened to be named: which contrarily, the city of truth has both the name and the state; for it is called Jerusalem, that is, Vision of Peace, in which the Lord, seeing the assembly of the faithful and humble in spirit, sent the grace of the Holy Spirit, who would grant them the knowledge of all languages, with which, imbued, they would unanimously call all people who were in different languages to the construction of that same holy city, that is, the Church of Christ; and those who had humbly listened to the truth would sublimely open their mouths to proclaim the knowledge of the truth to the whole world. However, it should be noted that although the Scripture says that having been scattered through the world, the builders ceased from building the city; it does not say that it was ceased from being inhabited: from which it should be gathered that, with others descending and ceasing from structure, Nimrod, the author of the work, remained there with his house and family, until, from his own offspring, he could rule more greatly and more powerfully add other cities to his kingdom. For indeed, if I am not mistaken, it cannot otherwise be understood what was said above about him: But the beginning of his kingdom was Babylon, and Erech, and Accad, and Calneh in the land of Shinar: although it is said that Ninus or Semiramis his wife later made the same city of Babylon greater and more august in time; hence that poet's saying that Semiramis once surrounded the city with baked brick walls; and especially Nebuchadnezzar accumulating its ornaments from the spoils of Jerusalem: whence he himself proudly said: Is this not great Babylon that I have built for the house of the kingdom, in the might of my power, and for the glory of my majesty? Of whose greatness and decoration Jerome thus narrates: "Babylon was very powerful, and situated in the plains, it extended sixteen thousand paces from corner to corner of the wall, that is, it encompasses sixty-three in circumference, as Herodotus relates (Book I), and many others who wrote Greek histories. The citadel, that is, its capitol is the tower which was built after the flood, said to occupy four thousand paces. Orosius in his histories (Book I, chap. 6) similarly mentions it: This [city], visible from all sides in the plain expanse, most fertile by the nature of the place, arranged quadrangularly with equal walls in the appearance of a camp, the strength and magnitude of its walls is scarcely credible in report, that is, fifty cubits in width, four times as high: moreover, its circumference is four hundred eighty stades, the wall built with baked bricks and mixed with bitumen, surrounded outside by a wide ditch that flows like a river. In front of the walls, a hundred bronze gates: the width at the top of the walls on either side includes the dwellings of the defenders, and spaced in the middle it accommodates chariots. The houses inside are four stories high, wonderful in threatening height." But since in the spiritual sense Babylon is the city of the devil, that is, the entire multitude of reprobate humans, who are the builders of Babylon except the masters of errors, who either introduce a cult contrary to the truth of divinity, or attack the known faith of the truth wi…
Genesis 11:10 — Commentary on Genesis (Hexaemeron)
These are the generations of Shem. Shem was one hundred years old when he begot Arphaxad, two years after the flood. After the destruction of the Tower of Babel, Scripture hastens, by enumerating the generations of the second age of the world (for the first had run until Noah and the flood), to arrive at Abraham, the patriarch of the third age, indeed of all nations; through whose faith and obedience the new foundations of the holy city would once again be laid, and in whose seed the dispersion of nations would return to one confession and faith in divine worship. But the number one hundred, which is transferred from the left hand to the right, usually insinuates great perfection whether of good action or of hope or heavenly life; fittingly Sem, the son of blessing, in the hundredth year of his life begot a son, whose lineage would come from Heber and reach to Abraham; and Abraham himself, by the same grace of the sacrament, begot Isaac the son of promise in the hundredth year of his own age, in whose example we, the children of the promise, as if placed temporarily on the right side of our judge through hope, expect the blessing of heavenly life through good works: for the two sons whom Sem begot before the hundredth year, Elam and Asshur, as read above, placed outside the holy seed and as if retained still in the left hand, created citizens of the earthly city rather, that is, of this world. For one became the father of the Elamites, that is, the Persians, the other the progenitor of the Assyrians. But a great question according to the literal sense arises for us as to how Shem can be said to be one hundred years old two years after the flood, when he is asserted above to be born in the five hundredth year of Noah, and it is read that the flood came in the six hundredth year of that same Noah. For if he was born in the five hundredth year of his father, surely when Noah was six hundred years old when the flood came, he was one hundred years old, and thus two years after the flood, he had one hundred and two years of age. Therefore, that the number of times does not contradict itself, it must be understood either that Noah had a little more than five hundred years when Shem was born, or two less than six hundred when the flood came, or that Shem was one hundred and two years old when Arphaxad was born. For Scripture is accustomed to speak in such a way that even if a little remains or is lacking, it still sounds a complete and perfect number in the count. However, it seems most probable, as my suspicion leads me, that when Shem was born, Noah had a little more than five hundred years; for indeed Scripture did not lie in saying that he had five hundred years, even if he had five hundred and two: for the smaller number is certainly contained within the greater. For Scripture itself signified that it spoke very freely in that place when it said Noah having five hundred years begot three sons, Shem, Ham, and Japheth; when it is not in doubt to anyone that one man cannot beget three sons from one wife in one and the same year: which perhaps sacred history more diligently took care to explain in this place, by saying Shem was one hundred years old two years after the flood because it remembered that it noted his year of birth somewhat negligently.
Genesis 11:11 — Commentary on Genesis (Hexaemeron)
And Sem lived after he begot Arfaxat five hundred years, and begot sons and daughters. Nowhere in all this series of generations is it added, as in the age before the flood, "and he died"; because there was no one in the whole assemblage of those born, of whom it could be said that he walked with God, as was said of Enoch: "and he was not found, for God took him" (Gen. 5:24).
Genesis 11:12 — Commentary on Genesis (Hexaemeron)
Moreover, Arfaxat lived thirty-five years and begot Sale. In this place, the Septuagint interpreters added one generation more than the Hebrew truth, stating that Arfaxat was one hundred and thirty-five years old when he begot Cainan, who, when he was one hundred and thirty years old, begot Sale. The evangelist Luke seems to have followed this translation at this point. However, the Greek chronographers, having noticed this discrepancy, corrected the series of generations to the Hebrew authority by removing Cainan; nevertheless, they did not care to amend the number of years in the generations that they had in common with the Hebrew codices according to their authority; but following their own authority, they assigned to this age, which extends from the deluge to Abraham, a total number of years less by one hundred and thirty than the edition of the seventy, but greater by six hundred and fifty years than the Hebrew truth.
Genesis 11:14 — Commentary on Genesis (Hexaemeron)
Sale also lived thirty years and begot Heber. The seventy interpreters have it one hundred and thirty.
Genesis 11:18 — Commentary on Genesis (Hexaemeron)
But Heber lived thirty-four years and begot Phaleg. The seventy interpreters have it one hundred and thirty-four.
Genesis 11:20 — Commentary on Genesis (Hexaemeron)
Now Reu lived thirty-two years and begot Sarug. The seventy interpreters have it one hundred and thirty-two.
Genesis 11:22 — Commentary on Genesis (Hexaemeron)
Indeed, Sarug lived thirty years and begot Nachor. The seventy interpreters have it one hundred and thirty.
Genesis 11:24 — Commentary on Genesis (Hexaemeron)
Now Nachor lived twenty-nine years and begot Thare. The seventy interpreters have it seventy-nine.
Genesis 11:26 — Commentary on Genesis (Hexaemeron)
And Terah lived seventy years, and he begot Abram, Nahor, and Haran. The seventy interpreters in this generation alone do not differ at all from the Hebrew truth. And up to this point the second age of the world extends, having according to the Hebrew truth 192 years, according to the seventy interpreters 1072 years, and according to the chronographers' reckoning 942 years. Thus it is said that Terah, having lived seventy years, begot Abram, Nahor, and Haran, just as Noah is narrated to have begotten three sons, when he was five hundred years old before the flood; since one man from one wife in one year could not have begotten three sons. For it is understood that when he was seventy years old, he begot Abram, who is now Abraham, and then his brothers in subsequent time; but Scripture was less concerned to express the time of their births, since merely noting the time when Abraham was born would signify the age and could suffice.
Genesis 11:27 — Commentary on Genesis (Hexaemeron)
These are the generations of Terah. Terah became the father of Abram, Nahor, and Haran. The house of Terah was one, from which Abraham was born, in which the worship of the one true God was kept; and, as is credible, in which the Hebrew language alone also remained, when, as told by Joshua, he himself, like the manifest people of God in Egypt, served foreign gods in Mesopotamia. The others from the progeny of Heber gradually flowed into other languages and into other nations, in the same manner as after the flood of waters, one house of Noah remained to restore the human race. Thus, in the flood of many superstitions throughout the world, one house of Terah remained, in which the planting of the city of God was preserved. Finally, just as there, after enumerating the generations up to Noah along with the number of years, and after expounding the cause of the flood, before God began to speak to Noah about the construction of the ark, it is said "These are the generations of Noah"; so also here, after enumerating the generations from Shem, the son of Noah, up to Abraham, then a notable phrase is similarly put, so that it is said "These are the generations of Terah. Terah became the father of Abram, Nahor, and Haran." Indeed, there, the patriarch of the second age of the world was born, here, in the third age.
Genesis 11:28 — Commentary on Genesis (Hexaemeron)
Moreover, Aran begot Lot, and Aran died before his father Thare in the land of his birth, in Ur of the Chaldeans. What is said before Thare may designate both presence and time; time, evidently, because he died before his father; presence, indeed, because he passed away before him, that is, in his presence. Finally, some Codices have that he died before the face of his father Thare. That what is said in Ur of the Chaldeans seems to be the name of the place where he was buried; whose tomb, as Josephus reports, is shown today, from which it seems that the same Aran had been of some great excellence or dignity. Moreover, because among the Hebrews Ur means Fire, they narrate that he was consumed by the fire of the Chaldeans; because clearly, recognizing the true God with Abraham, his elder brother, he refused to worship the fire which they worshipped; and thus, both being cast into the fire by the Chaldeans, he was consumed by the flames; but Abraham, by the merit of his higher faith, was delivered by the Lord: hence it speaks to him subsequently: I am the Lord, who brought you out of the fire of the Chaldeans; and on account of this dissension of Abraham, although he escaped the fire, he could not dwell among the Chaldeans; but with his kindred, he was transferred by his parent to another land: with which agree the words of Achior, the leader of all the Moabites and Ammonites, who, as a renowned man, could not ignore what had happened in the nearby and related people, indeed from whom he himself had sprung: for speaking of the people of Israel to Holofernes, the leader of the Assyrian army, he says: This people is from the lineage of the Chaldeans: they first dwelt in Mesopotamia because they refused to follow the Gods of their fathers, who were in the land of the Chaldeans. Forsaking therefore the ceremonies of their fathers, which were among the multitude of gods, they worshiped the one God of heaven, who also commanded them to leave there and dwell in Haran (Judith 5:6).
Genesis 11:29 — Commentary on Genesis (Hexaemeron)
Abram and Nachor took wives. The name of Abram's wife was Sarai, and the name of Nachor's wife was Melcha, the daughter of Aran, the father of Melcha and the father of Jescha. Our elders say that Jescha is the same as Sarai, the wife of Abraham, since evidently the brothers Abraham and Nachor had two sisters, the daughters of Aran, as wives. But if this is so, Aran, their father, cannot be the one who was the younger brother of Abraham and Nachor, but instead must be another person with the same name. For it is known that Abraham was only ten years older than his wife Sarai, as he himself said before the Lord: "Will a son be born to a hundred-year-old man, and will Sarah at ninety years old bear a child?" (Genesis XVII, 17). And how could his younger brother have a daughter who would be ten years younger than he, while he himself would be only seven or at most eight years older than her?
Genesis 11:30 — Commentary on Genesis (Hexaemeron)
But Sarai was barren and had no children. By the counsel of Divine Providence, it happened that she was barren in her youth, so that in her old age, by bearing the son of promise, she might symbolize the holy Church, to whom it is said, "Rejoice, O barren woman who does not bear" (Galatians IV, 27), and so on. For it was fitting that she, who in the figure of unique faith and our hope was to bear one son of promise, should give birth to him not in Chaldea, nor in Mesopotamia, but in the land of promise.
Genesis 11:31 — Commentary on Genesis (Hexaemeron)
So Thare took Abram his son, and Lot the son of Haran, his son's son, and Sarai his daughter-in-law, the wife of Abram his son, and brought them out of Ur of the Chaldeans, to go into the land of Canaan. The old translation has, "he brought them out of the region of the Chaldeans," which poses no question at all. But as it is said according to the Hebrew truth, "he brought them out of Ur," that is, out of the fire or burning of the Chaldeans, it can be rightly understood that he brought them out of that region where fire was worshipped, instead of saying, "he brought them out of the idolatry of the Chaldeans." As for the statement "to go into the land of Canaan," and immediately thereafter is added "they came as far as Haran, and dwelt there, and the days of Thare were two hundred and five years, and Thare died in Haran," it shows Thare's intention, because he indeed thought, when he fled from the Chaldeans, to go into the land of Canaan: but when he reached Haran, and found in it a convenient and safe place for himself and his people from the pursuit of the Chaldeans, he refrained from further traveling to the land of Canaan, but remained in the city to which he had come until his death: so much so that even when his son Abraham and his grandson Lot went out of it at the command of the Lord, he did not care to move his foot from it. For as it is said there, that he was two hundred and five years old when he died, it is clear that it happened long after their departure. Indeed, Abraham, who was born when his father was seventy, was seventy-five years old when he left Haran, which makes one hundred and forty-five years. Therefore, at this age of the father he left Haran, namely sixty years before his death. But the Scripture, by preoccupying Thare's death before Abraham's departure, joined his arrival and residence in Haran, so that thereafter it might have a free space for narrating about Abraham and Lot. Now Haran is a city of Mesopotamia beyond Edessa, which is still called Charrae today, noted among the Romans for the death of consul Crassus, among us notable for the residence of the patriarchs: which also in the book of the holy Father Tobit is renowned by the hospitality of the archangel Raphael.
Genesis 12:1-3 — Commentary on Genesis (Hexaemeron)
And the Lord said to Abram, "Go out from your land, and from your kindred, and from your father's house to the land that I will show you. And I will make you into a great nation, and I will bless you, and I will make your name great, and you will be a blessing." For, speaking distinctly, the Lord mentions land, kindred, and father's house. The land of Abram must be understood as the region of the Chaldeans from which he had already departed: his kindred, the family of his brother Nahor, whom he had already left behind: the father's house, in which he was then dwelling in Haran. How then is it that he is now commanded to go out from his father's house as well as from the land and kindred from which he already seemed to have come forth? Unless perhaps it should be understood that he had left his land and his kindred with his parent with the intention, as we have previously mentioned, to return to it after reconciling with the Chaldeans in the following age: he is now commanded by the Lord to turn his mind away from the purpose of returning to Chaldea, and to take away his mind and body from the habitation of Mesopotamia as well. Leaving behind the land in which the city of pride was made, and confused by the judgment of the Lord, he was to come into the land in which he would receive the grace of the heavenly blessing and would create a new and better progeny by merit of his faith and obedience. For what he says, "And I will make you into a great nation," properly pertains to the people of Israel. For concerning the generation of other nations that were likewise to arise from him—namely the Ishmaelites, Edomites, and the peoples from Keturah, his second wife after Sarah—he says in subsequent words to him, "I will make you grow exceedingly, and I will place you among nations, and in you all the families of the earth will be blessed." This is a promise of blessing greater and far superior to the former. That one indeed is earthly, this one is heavenly: because the former signifies the propagation of carnal Israel, this one of the spiritual. The former pertains to the people who were born from him according to the flesh; this one to those who are saved in Christ from all the families of the earth, among whom are indeed those who are born from him according to the flesh and also wish to imitate his faith's piety. To all these, the Apostle Paul says, "And if you belong to Christ, then you are Abraham's seed" (Gal. 3:19). Therefore, what he says, "And in you all the families of the earth will be blessed" is as if he were saying, "And in your seed all the families of the earth will be blessed." For, to speak in the words of the Apostle, Mary was already in the loins of Abraham at that time, from whom Christ was to be born, when these things were said to him. And the wondrous disposition of heavenly severity and piety: for men gathering for a proud work deserved to be divided from one another through different languages and kinships. But leaving that province alone and willingly going into exile at the command of the Lord, he heard that all the nations divided into various provinces and languages would be gathered in him by a common blessing. Note indeed that although the world's third age is usually computed from the birth of Abraham, yet by this special oracle of the Lord to Abraham, the beginnings of the third age are consecrated according to the sufficiency of the matters themselves. For at that time, the holy seed was separated from the nations, and the Savior of all nations, who was to be born from it, was foretold. Until this time, all the faithful and righteous used to make use of that knowledge of moral life which they either knew naturally by guidance or drew originally from the doctrine of their parents. But now the knowledge also of the coming Savior in the flesh, in whom blessing and salvation were to come to all the holy ones, both those who would precede his incarnation by being born earlier and to us who believe we can b…
Genesis 12:4 — Commentary on Genesis (Hexaemeron)
So Abram departed as the Lord had directed him, and Lot went with him. Abram was seventy-five years old when he left Haran. It is clear from this number of Abraham's years that he left Haran while his father was still alive, as was explained above. There is no doubt that the number seventy-five is mystical, since in it he received the promise of divine blessing and left Isaac, the heir of the same blessing, when he was dying. To speak briefly, seventy, because it is seven times ten, represents the perfection of good actions, when we fulfill the commandments of the Decalogue through the grace of the Holy Spirit, which the prophet describes as sevenfold. To these are added five, so that in all the senses of our body, we may fulfill the same divine commandments with the help of the Spirit's grace. Abram was seventy-five years old when he left Haran at the command or promise of the Lord and entered the Promised Land; to show that he himself, through the help of the Spirit, having anathematized the errors of Babylonian conduct, would keep God's commandments; and this in all that he did with his body, whether living, hearing, tasting, or touching, so that there might be nothing in his body that was not enlightened and aided by the gift of the Spirit to obey the heavenly commands. And he marked that all his heirs of the promise should live in a similar manner. It is also to be imitated by all the sons of the promise, among whom we are, that he was ordered to leave his land, his kindred, and his father's house. For we depart from our land when we renounce the pleasures of the flesh; from our kindred, when we strive to strip ourselves of all the vices with which we were born, as far as is possible for humans; from our father's house, when we contend to leave the world itself with its prince the devil out of love for heavenly life. For we are all born into the world as sons of the devil because of the guilt of original transgression; but through the grace of regeneration, we belong to the seed of Abraham and become the sons of God, as our Father in heaven says to us, that is, to His Church: "Listen, daughter, and see, and incline your ear, forget your people and your father's house" (Psalms 45:10). Thus it is well that Haran, from which Abraham departed, is interpreted as Wrath. Canaan, to whose land he was invited, is called the Changed or Merchant. Therefore, not only did Abraham and his brother Lot leave Haran to go to the land of Canaan, but all the elect who are born through the laver of regeneration certainly depart from Haran and come to the land of Canaan; and all the chosen, with the wrath of original sin repudiated in the state of their life and having abandoned the habit of vices, apply themselves to virtues and labor in the most blessed commerce of temporal works to attain eternal rewards; they spurn earthly riches to receive heavenly ones; they disdain the joys of human reign to deserve a share in the kingdom of God. For this is the land that the Lord promised to show His followers: because it cannot be discovered by human wisdom how to walk the way of good deeds, but His guidance must be sought in all things, as the Psalmist says: "You held my right hand, you guided me according to your will, and took me with glory" (Psalms 73:23-24).
Genesis 12:5 — Commentary on Genesis (Hexaemeron)
Therefore, Sarai took his wife, and Lot his brother's son, and all the substance that they had gathered, and the souls that they had made in Haran; and they went forth to go into the land of Canaan. The phrase "the souls that they had made" is used to mean the children they had begotten. For in the Scriptures, a man is sometimes indicated by the name of the soul alone, sometimes by the name of the flesh alone. By "soul," as it is said: "The soul that sinneth, it shall die" (Ezekiel 18:20); by "flesh," as in the Psalm: "Unto thee shall all flesh come" (Psalm 65:3), since neither flesh without the soul can come to God, nor can the soul sin without the flesh, but the whole man is signified by one part. Nor do those who believe that as the flesh is generated from flesh, so the soul is generated from the soul have any support from this sentiment: for by the term "soul," as we have said, the whole man is understood. However, that they made souls, that is, procreated souls in Haran, should be understood not of Abraham and Lot, but of their household and servants: for the sacred history following this testifies that the patriarchs themselves still remained without children.
Genesis 12:6 — Commentary on Genesis (Hexaemeron)
And when they had come to it, Abram passed through the land to the place at Shechem, to the oak of Moreh. At that time the Canaanites were in the land. Then the Lord appeared to Abram and said, "To your offspring I will give this land." So he built an altar there to the Lord, who had appeared to him. It is read above that while Abram was still living in Haran, the Lord spoke to him, promising manifold blessings, commanding him to leave there and come into the land that He would show him. When he did this and willingly obeyed the divine commands, he was immediately deemed worthy of greater grace from God, so that not only would he enjoy His speech, as before, but also merit His vision. When, through the same divine vision and speech, he knew that this was the land promised to him for possession, he quickly, as a man devoted to God, built an altar there to dedicate and consecrate it for offering sacrifices to Him. But because sacred history is full of mystical types, it should be noted that the Lord's appearance and the erection of the altar are recorded as having taken place at Shechem and at the oak of Moreh. What illustrious valley, if not humility, is figuratively understood? When called by the Lord from the labors and burdens of this world, we must have humility as the first among virtues, as He Himself says: "Learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light" (Matthew 11:29). The place Shechem mystically fits this bearing of the burden because it translates into shoulders in Latin, for it is necessary that with the humility of mind we take up the burdens of good works to be carried. When we diligently strive to do this, we will immediately merit the grace of the Lord's visitation and consolation, so that we may gradually be able to ascend to higher degrees of virtues. Hence rightly, about the advancements of Abram's journeys, which signify the progression of good works, it is added:
Genesis 12:8 — Commentary on Genesis (Hexaemeron)
And thence, crossing to the mountain that was east of Bethel, he pitched his tent there, having Bethel on the west and Ai on the east. He also built an altar there to the Lord and called on His name. Indeed, after the valley, he ascended to the mountains, for through the humility of self-despair we must ascend to the loftiness of devout action dedicated to God. And there too, as in the valley, he built an altar to the Lord and called on His name, because both to be humbled in the sight of the Lord and to perform sublime works of virtue are gifts of divine favor; for both we must offer praises of thanks to Him. And because there should always be progress in virtues towards higher things, it is aptly added:
Genesis 12:9 — Commentary on Genesis (Hexaemeron)
And Abram journeyed, going and still progressing towards the south. The southern region, from where the sun is accustomed to shine more ardently upon the world, mystically demonstrates the fervor of love by which the hearts of the elect, lest they become sluggish in the appetite and desires for lowly things, are always inflamed by the Sun of righteousness shining from above, namely Christ. Thus Abraham, desiring to see and know the land he was to receive as a possession, indeed proceeded in human curiosity, going and still progressing towards the south: but in mystical significance, he showed that he, ascending from strength to strength, and like all the elect, always made progress in divine love until he is granted to see the God of gods in Zion.
Genesis 12:10 — Commentary on Genesis (Hexaemeron)
Now there was a famine in the land, and Abram went down to Egypt to sojourn there. After receiving the promises of blessing, after entering the land of promise, after building an altar to the Lord there, after invoking His name, Abraham is tested by famine, and such a great famine that he left the land which he had received in promise as soon as he saw and visited it. But Isaac and Jacob, and his sons, also left the same land of promise, driven by similar necessity. As the Psalmist sings, they passed from nation to nation and from one kingdom to another people (Psalm 105:13). This was believed to have happened not by chance, but by divine providence, so that both they and all the heirs of the same promise would understand that they received the gifts of divine blessing in such a way that in this life they would endure labor and temporal affliction, but in the future, they would expect everlasting rest and happiness. This was also to illustrate that the land of Canaan was promised to Abraham and his seed in such a way that it signified more the inheritance of the heavenly fatherland, of which it is written: "The righteous shall inherit the land and dwell upon it forever" (Psalm 37:29). This is clearly not said about the land of this world, which is common to both the righteous and the wicked, since it is narrated that it will be possessed forever by the righteous alone. Therefore, the land of Canaan is promised to Abraham and his seed, and after the long toil of Egyptian servitude, it is restored by Joshua as a leader, to mystically suggest that the heavenly fatherland promised to us will be restored through Jesus Christ our Lord after the affliction of present exile. But even in that land of Canaan, the children of the promise never ceased laboring or fighting against enemies, so they would understand, as we have said, that they should seek another fatherland beyond this one, where they will truly enjoy heavenly blessing and eternal rest. This divine providence also aligns with the fact that Abraham, while sojourning in Egypt, was endangered because of his wife; but he was helped by divine protection so that he would not be harmed, thus making it clear that not only general worldly evils, such as famine, disease, and captivity, would just men endure along with the reprobates in this life, but they would also suffer specific tribulations from the reprobates themselves, from which they would receive rewards in the future unknown to the reprobates. It follows.
Genesis 12:11-18 — Commentary on Genesis (Hexaemeron)
And when he was about to enter Egypt, he said to Sarai his wife: "I know that you are a beautiful woman, and that when the Egyptians see you, they will say that you are his wife, and they will kill me and keep you alive: therefore, please say that you are my sister, so that it may go well with me because of you," and so on until it was said, "The Lord, however, struck Pharaoh with great plagues and his house because of Sarai, Abram's wife; and Pharaoh called Abram and said to him: What is this you have done to me? Why did you not tell me that she was your wife? Why did you say she was your sister, so that I took her as my wife?" Abraham did not lie because he said his wife was his sister, for she was also that, being a close relative; likewise Lot was called his brother, though he was his brother's son. Thus, he concealed that she was his wife but did not deny that she was his sister, entrusting the defense of his wife's chastity to God and avoiding human deceit as a man, since if he did not avoid danger as much as he could, he would tempt God rather than hope in Him. Indeed, what Abraham trusted in the Lord came to pass, for Pharaoh, the king of Egypt, who had taken her as his wife, being gravely afflicted, returned her to her husband. It is therefore far from us to believe that she was defiled by another's embrace, for it is much more credible that Pharaoh was not permitted to do this because of great afflictions. It can also be said that, according to the book of Esther, wherever any woman who pleased the king was prepared for him, she was anointed with myrrh oil for six months, and for another six months used various ointments and perfumes, and only then entered the king. It could be that after Sarai pleased the king, and while she was being prepared to enter him for a year, and Pharaoh had given many gifts to Abraham, and Pharaoh was afterwards struck by the Lord, she still remained untouched by his embrace.
Genesis 13:1 — Commentary on Genesis (Hexaemeron)
Abram went up therefore from Egypt, he and his wife, and all that he had, and Lot with him, to the southern region. He does not mean the southern region of Egypt, but of the promised land: for indeed he did not travel southward from Egypt, which whoever does, goes farther from the promised land: but leaving all of Egypt, part of which he had visited, he first ascended to the southern region of the promised land, which was nearest. It should also be noted according to the letter that Abraham is remembered as having previously descended into Egypt, and now ascending from Egypt, because certainly the land of Egypt is considered inferior not only to the land of Canaan but also to other regions of the world, just as conversely the region of the Scythians is said to be elevated higher than other parts of the earth: which can be easily inferred from the courses of the rivers flowing into it from elsewhere and flowing out from it. It fits however most aptly with the typical senses that the land of Canaan should be higher than Egypt, because this indeed represents the promise of the heavenly homeland, while that signifies the oppressions and labors of present life. For this the Lord both promised and gave as an inheritance to his people Israel: but in that land both Abraham encountered peril, though protected immediately by the Lord, and his progeny were for a long time oppressed by a severe servitude, although they themselves were at last miraculously redeemed and led out from there. Therefore the land of promise is higher than the boundaries of Egypt, although situated nearby, because even if the just and the reprobate appear to live a common life outwardly in this age, yet with the great sublimity of a devoted mind, the citizens of heaven surpass all the lovers of this world. Therefore what is said about Abraham that he went up from Egypt, and came with all his own to the southern region, signifies typically that he himself while living in the flesh, and all the elect, that is the children of the same promise, thus for a time turn their thoughts to caring for bodily necessities in the lowest things, so that soon, having fulfilled the same care of the body, they may recall the whole intention of the mind to contemplate the things that are above, and seek to be renewed by the fervor of love and the light of heavenly grace from the Sun of righteousness: for this is mystically to go up from Egypt to the southern region, after fulfilling the necessities of the flesh, to ask diligently from the Lord for progress in the light of the heavenly and of charity. For with such a desire and purpose of mind it is no doubt that we make our journey to the heavenly homeland: whence it is aptly added.
Genesis 13:3 — Commentary on Genesis (Hexaemeron)
And he returned by the way he had come from Bethel in the south. For by the south, we indeed tend towards Bethel through the light of heavenly knowledge, and through the inspiration of intimate love, we hasten by frequent steps of good works to the entrance of the house of God, which Bethel signifies; namely, that house which, as the Apostle says, is not made with hands, but is eternal in the heavens (II Cor. V, 1), which the Prophet desired to see, when he said: Lord, I have loved the beauty of your house, and the place of the tabernacle of your glory (Psalm XXVI, 8).
Genesis 13:5-9 — Commentary on Genesis (Hexaemeron)
But Lot also, who was with Abram, had flocks of sheep, and herds, and tents; nor could the land bear them so that they might dwell together: for their substance was great, and they could not dwell together: hence there was a quarrel between the herdsmen of Abram's flocks and Lot's, and it is detailed how Lot departed from Abraham with their love preserved, preferring to separate physically from his dearest and most holy brother rather than to remain with him amidst scandals and disputes, which were troubling the weak ones; yet he in no way let his bodily separation from him separate him from the deepest love of his mind, as the following sacred history most clearly proves: where having been captured by enemies, he saved him with all his might with his men, and rightly so because Lot himself did not at all alter the course of virtue and faith, which he had been accustomed to practice with his elder brother, even living apart.
Genesis 13:10 — Commentary on Genesis (Hexaemeron)
Therefore, Lot, having lifted up his eyes, saw all the region around Jordan, which was all watered before the Lord destroyed Sodom and Gomorrah, like the paradise of the Lord and like Egypt as you go towards Zoar. And Lot chose for himself the region around Jordan and moved eastward; and the rest up to the point where it says: but the men of Sodom were wicked and great sinners before the Lord. He praises the fertility of the land and at the same time notes the impiety of the inhabitants, so that they may be understood to be deserving of greater damnation, for they turned the greatest gifts of God not to the fruit of piety but to the increase of luxury: where also it is silently added to the praises of blessed Lot, because in that land, living among those natives, neither the wealth of the rich soil nor the example of the inhabitants could in any way corrupt the integrity of his purity. However, concerning which sins the Sodomites were subject to, except for that abominable one which Scripture mentions later, the prophet Ezekiel sufficiently explains, speaking to Jerusalem: Behold, this was the iniquity of your sister Sodom: pride, fulness of bread, and abundance, and idleness were in her and in her daughters; and they did not strengthen the hand of the poor and needy, and they were haughty and committed abomination before me (Ezekiel 16:49). From all these, blessed Lot was free, as testified by the sacred history, which declares that he received the angels as guests and that through them he was rescued from the perishing impious ones; and the judgment of blessed Peter the apostle proves, where it is said: And righteous Lot, who was oppressed by the filthy conduct of the wicked, was delivered (2 Peter 2:7). For he was righteous by sight and hearing, dwelling among them who day by day tortured his righteous soul with their lawless deeds. For what good merit could be lacking in him, whom the apostolic voice declares righteous? In him, those present could hear nothing but the fame of righteousness, for the deeds and sight of the wicked known to his pure eyes and ears were nothing but torture and affliction. That which is said about him moving from the east to Haran also signifies Mesopotamia, from where he had already long ago physically departed, led by Abraham; but because a reader might doubt whether his mind was still held by love for his kindred and homeland or whether, like Abraham, he had perfectly departed from his country and kindred and from his father's house, Scripture took care to specifically intimate even concerning him that he departed not only in body but in mind from those places and inhabitants, and because of his faith and hope in divine blessing, he consented to remain a perpetual guest and sojourner wherever Abraham chose. For that Haran, a city located to the east of the promised land, is testified by Scripture, which later says: Then Jacob set out and came to the land of the east, when he had indeed journeyed from Bethel to Haran.
Genesis 13:14-15 — Commentary on Genesis (Hexaemeron)
And the Lord said to Abram after Lot had separated from him: Lift up your eyes, and look from the place where you are northward and southward and eastward and westward: all the land that you see I will give to you and to your offspring forever. Some manuscripts have "unto the age," which both translate from the one Greek term Aeonion, αἰὼν. Therefore, if it is read as "unto eternity," it rightly raises the question of how Abraham's offspring can possess that land eternally, whereas human life in this world cannot be everlasting. But if it is read as "unto the age," and thus understood, as we faithfully hold, that the beginning of the future age will commence from the end of the present, no question will arise: because even if the Israelites were expelled from Jerusalem, they still remain in other cities of the land of Canaan, and will remain until the end, and that entire land is inhabited with Christians, and they themselves are the seed of Abraham. It can also be mystically understood to have been said to blessed Abraham, "all the land that you see I will give to you and to your offspring forever"; because the region of the heavenly homeland, which that land of promise prefigured, is thus possessed in full by all the elect, namely the seed of Abraham, so that they remain in it without end, according to what is said of the fire of the burnt offering in Exodus: This is a perpetual fire that shall never go out on the altar. For neither could that material fire, by which sacrifices were burnt in the tabernacle, be perpetual, since even the tabernacle itself, the very altar, and the priesthood have long been taken away. But the fire of love, by which the elect are inflamed to offer sacrifices of prayers or good deeds to God, never fails on the altar, that is, from their hearts which were represented by that Mosaic altar: because in this life they fervently love with divine love, and in the future, seeing God more perfectly, they love Him with all their heart, with all their soul, with all their strength. And you will find many such things in the ceremonies of the law, which although they were said to be done or to remain with perpetual right, are yet proven not to have been perpetual except when spiritually understood.
Genesis 13:18 — Commentary on Genesis (Hexaemeron)
Moving therefore Abram his tent, he came and dwelt by the valley of Mamre, which is in Hebron. Hebron is a city situated about twenty-two miles south of Jerusalem, which in the times of Moses was called Arbe or Kiriath-Arba, that is, the city of the Four, because there three patriarchs—Abraham, Isaac, and Jacob—are buried, and Adam the first man, as it is written in the book of Joshua. Later, Hebron received its name from one of the sons of Caleb, as the Words of the days recount. If anyone is moved by how it is now called by this name even before the times of the sons, let him understand that it could have been added in this place by Ezra the priest when he was renewing the sacred Scripture, which had been burned by the Chaldeans, as many such things added by him are found by those skilled in the sacred writings.
Genesis 14:1 — Commentary on Genesis (Hexaemeron)
Now it came to pass in those days that Amraphel, king of Shinar, Ariok, king of Pontus, Chodorlahomor, king of the Elamites, and Thadat, king of the nations, made war against Bera, king of Sodom, and against Birsha, king of Gomorrah, and the rest. It is recounted how Chodorlachomor, king of the Elamites, that is, the Persians, waging war against the Pentapolis with allied kings, won a victory, and how many nations were slain by him on his march to that contest. It is not to be supposed that the sacred author of Scripture recorded these only for the sake of historical study but rather to commend to us the grace of heaven. For it teaches us through the victory of Abraham, who overcame so many kings with a few men, what the power of faith is, with which he himself was armed, and how great the grace of divine blessing was, with which he was endowed. Because in the same way, the saints, later to be born, would, through this faith, overcome kingdoms, perform righteousness, and obtain promises. But there is also another very important and by no means negligible reason why the battle of the kings, the initial flight of the Sodomites, and their subsequent capture is written, for it is established that they, too, were subsequently utterly overthrown by heavenly wrath. Seeing their wickedness, God first chastised them with hostile slaughter and captivity. But then, through his faithful servant, he delivered them from that captivity with all the things that were taken, and this was for the sake of the blessed Lot, who served God faithfully among them, so that aided by such a gift of divine protection and delivered from their miseries, they might learn, leaving their errors, to serve God and follow his example in good works, by whom and through whom they were saved by God's grace. But because they neither wished to be corrected by divine chastisements nor by gifts to abandon their iniquity, but rather daily added new crimes to their old wickedness, it remained that they be damned by heavenly wrath permanently. This kind of correction and punishment continues to this day, indeed until the end of the age, against the impious and sinners, for those who care neither for heavenly benefits nor chastisements are subsequently condemned by heavenly vengeance. In this way, the world itself will finally meet its end, when men throughout the whole earth, ungrateful for heavenly gifts and insensitive to chastisements, will suddenly be swept to eternal destruction by the whirlwind of the last judgment. And indeed, it is mentioned that all these came together in the wooded valley which is now the Salt Sea, anticipating where the battle took place. For it is explained later what the cause of the duel was and by what route the hostile army, after causing massive destruction, came there: so that the greater the power of the adversaries is shown, the mightier the faith of Abraham appears, by which he easily broke all their strength. The wooded valley is the region where at that time Pentapolis, that is, the province of Sodom and neighboring cities, was located. Now, however, after being overflowed following the fire with waters from the Jordan, it is called the Salt Sea or the Dead Sea in sacred Scripture, but by Greek historians it is called the Asphaltite Lake, that is, the lake of bitumen, and it is located between Jericho and Zoar.
Genesis 14:5 — Commentary on Genesis (Hexaemeron)
And they struck the Rephaim in Ashtaroth-karnaim, and the Zuzim with them, and the Emim in Shaveh Kiriathaim, Rephaim in Hebrew, in Greek are called Giants: in the singular number, however, a Rephaim is called a Giant. Now their land, which was called Ashtaroth-karnaim, was at the edge of Sodom. Moreover, until today a village across the streams of the Jordan called Carnea is shown. Ashtaroth-karnaim is interpreted as "Flocks of Horns," because indeed they were the dwellings of strong men. But Shaveh is a city of the Emim situated above the region of Sodom, which is still called by that name today. What is added as Cariathaim is interpreted as "Their City"; and the meaning is, they also struck the Emim in Shaveh their city, just as the Seventy Translators have translated. Emim undoubtedly, as well as Zuzim, were proven to be a very strong people even by their name itself. For Zuzim are called "The Terrible Ones," Emim are called "The Horrifying Ones."
Genesis 14:6 — Commentary on Genesis (Hexaemeron)
And the Horites in the mountains of Seir. Indeed, these mountains, along with the neighboring regions, were possessed by the sons of Esau, who was also called Seir, because he was hairy, after the Horites were expelled. However, it seems likely that it was not he (i.e., Esau) himself, but another Seir from whom the mountains of Seir took their name: namely, the patriarch of the Horites, from whose lineage Esau took a wife. The Scripture says in the following: "Esau took wives from the daughters of Canaan, Ada the daughter of Elon the Hittite, and Oholibamah the daughter of Anah the son of Zibeon the Hivite" (Genesis 36:2). What this lineage was or from where it originated is revealed shortly after, when, enumerating the lineage of Esau, it concludes thus: "These are the chiefs of Oholibamah the daughter of Anah, wife of Esau, these are the sons of Esau, and these are their chiefs. He is Edom"; and immediately a new title is attached, which says: "These are the sons of Seir the Horite, inhabitants of the land, Lotan, Shobal, and Zibeon." And soon after: "And these are the sons of Zibeon, Aiah and Anah. This is Anah who found the hot springs in the wilderness while he was pasturing the donkeys of Zibeon, his father, and he had a son Dishan and a daughter Oholibamah." Therefore, when Esau had a wife from the lineage of the Horites, Oholibamah the daughter of Anah the son of Zibeon the son of Seir, it is established that the mountains of Seir, where the Horites were struck down, did not take their name from Esau who began to possess those places long after he was born, but from Seir the patriarch of those same Horites.
Genesis 14:7 — Commentary on Genesis (Hexaemeron)
And they returned and came to the fountain of Mesphat. This is Kadesh. Mesphat is interpreted as Judgment, hence the ancient translation more plainly says, "they came to the fountain of judgment." However, this is also said by anticipation, since the place received that name much later because the Lord judged the people who had come out of Egypt there.
Genesis 14:8 — Commentary on Genesis (Hexaemeron)
And they drew up in battle array against them in the wooded valley. Instead of the wooded valley, in Hebrew it has in the Valley of Siddim, which signifies pleasant and wooded places. For such indeed was the Pentapolis which, because of the wickedness of its inhabitants, deserved not only to be consumed by fires, but also to be hidden in the abyss of waters from the sight of all living beings forever.
Genesis 14:13 — Commentary on Genesis (Hexaemeron)
And behold, one who had escaped came and reported to Abraham the Hebrew. It is evident from this passage that they err greatly who think that the people called Hebrews are named so from Abraham as if Ebrea, since Abraham himself is called a Hebrew; evidently from Heber, son of Joktan, in whose times the division of languages happened. However, "Hebrew" is interpreted as "passer" or "one who crosses over," which clearly matches the faith and merits of Abraham. For he indeed transcended temporal desires and hastened to pass from the present world to future joys. The holy man, after all, is not a resident of the earth, but a traveler and stranger, saying to his Creator, "for I am a sojourner with you, a stranger like all my ancestors." It is not in vain that, although both brothers, Abraham and Lot, descended from the line of Heber, not both are called Hebrews, but only Abraham; and he also left this name to the people of God born from him; but because he surpassed the world more perfectly, his crossing or passing was, as it were, an inheritable right that he passed on to his descendants, it is indicated by the surname what more he had received in grace than his brother. And aptly, Abraham is here first called a Hebrew, that is, a passer or crosser, as he was about to rescue his brother from the enemies, so that the Scripture might silently intimate that it is proper for those to save others from the perils of temptations by their teaching or intercession who themselves do not succumb weakly to the temptations of vices but know how to transcend them with a lively spirit. Moreover, Abraham freed his brother Lot, a man devoted to God, from the enemies, and also freed the Sodomites, people much odious to God, so that it might mystically prefigure that through his merits and intercessions often both the elect in the people of Israel and the reprobate are to be liberated from temporal evils: since only the elect can be saved from eternal destruction. It should also be noted that while the province of Sodom remained and was not yet punished, Lot the righteous was afflicted with temporal losses because of the reprobates, and the reprobates were delivered from temporal hardships by God's mercy because of Lot the righteous. But when the judgment of ultimate strictness fell upon the reprobate citizens, then the just was in no way touched by the punishments of the wicked, nor could anyone of the wicked participate in his miraculous salvation, but then only the good were saved, only the wicked were lost: in which clearly the state and the end of the whole world is expressed, for doubtlessly in this life, sometimes the good are temporally afflicted because of the nearness of the wicked, and because of the nearness of the good the wicked are temporarily delivered from adversities. But at the moment of final judgment, only the wicked will be eternally lost, only the just will be eternally freed.
Genesis 14:14 — Commentary on Genesis (Hexaemeron)
When Abram heard that his brother Lot had been captured, he numbered his trained servants, three hundred and eighteen, and so on. Indeed, it is a very great miracle of divine power that Abraham, with such a small troop, inflicted such a great slaughter on the enemies, but it contains the deeper sacrament of faith in which we must overcome the spiritual battle. There were three hundred and eighteen, a number that clearly designates the victorious sign of the cross and the name of our Savior Jesus Christ, through whom this has been consecrated for the fortification of our salvation. For among the Greeks, three hundred is marked by the letter T, which is shaped like a cross. For if it had received an apex in the middle, not the figure of the cross but the very sign of the cross would be clearly seen. However, ten and eight are marked among them by Ι and Η, which are the first letters in the name of Jesus: and therefore when three hundred and eighteen are noted in Greek, it is not far from being read as the cross of Jesus. So, fittingly, Abraham overcame the enemies and freed his brother with three hundred and eighteen comrades, to mystically prefigure that the one who would recall the world from death through the passion of the cross would be born from his seed; and he himself would also, by the name of the Savior, that is, Jesus, stand out and be honored throughout the whole world: but also, that all who would pertain to salvation would achieve salvation only through this venerable sign and through his terrible name.
Genesis 14:15 — Commentary on Genesis (Hexaemeron)
And he pursued them as far as Dan, and having divided his companions, he fell upon them at night and struck them, and pursued them as far as Hobah, which is to the left of Damascus. The entire series of sacred scripture is full of mystic figures, and not only in what is said and done, but even in the very places and times where these things take place, it agrees with that apostolic saying, "For all these things happened to them as examples, and they were written for our admonition" (1 Cor. 10:11). Dan is interpreted as Judgment, Hobah as Condemnation, Damascus as the Cup of Blood. Therefore, Abraham, pursuing his enemies, found them in Dan and struck them by night when they were unsuspecting and secure, those who were rejoicing as if with captured prey, boasting that they had raged up to that point; for all sinners and those exalting themselves in the riches of this life and in the oppression of the innocent are permitted to boast up to the brink of divine judgment about their works; but with imprudent blindness, as if set in the midst of the night, when they say peace and safety, then sudden destruction will come upon them: hence it is well said that he struck them and pursued them to Hobah, that is, Condemnation, which is understood to mean no other condemnation than sudden and eternal destruction. It is said, he says, 'to the left of Damascus.' Damascus, as we have said, is interpreted as the Cup of Blood; by which name the delight of vices is rightly signified. For what is the delight of sin but a cup of blood, when one strives to fulfill the desires of the flesh and blood without any hesitation? And Hobah is where Abraham struck his adversaries, to the left of Damascus, because the condemnation that is going to punish the impious will thrust them into eternal punishment with the devil and his angels, which is usually designated by the left. However, Damascus is a noble city of Phoenicia and formerly the metropolis of all Syria. Dan was also a town of Phoenicia, the boundary of the province of Judea towards the north where today is Paneas, which was formerly called Caesarea Philippi; from where also the Jordan derived its name, which flows from Lebanon. For Dan is one of its sources; the other is called Jor, which is interpreted as Stream. Therefore, with the two sources not far from each other united into one stream, it is thenceforth called the Jordan.
Genesis 14:18-20 — Commentary on Genesis (Hexaemeron)
But Melchizedek, king of Salem, bringing forth bread and wine (for he was priest of the most high God), blessed him, and said: Blessed be Abram by the most high God, creator of heaven and earth, and blessed be the most high God, by whose protection your enemies are in your hands, and he gave him tithes of all. Notable first in this reading is that the patriarchs foreshadowed what the apostles proclaimed: And if one member suffers, says Paul, all the members suffer together; if one member is honored, all the members rejoice together (1 Cor. 12:25). For when Lot suffered adversities, Abraham empathized; when they rejoiced over their deliverance and victory, Melchizedek also rejoiced and, blessing the victorious one who had exposed himself to danger for the sake of his brethren's troubles, with heavenly benediction. He magnificently praised not only the human victor but also the Lord who granted the victory, according to that evangelical saying: Let your good works be seen, and glorify your Father who is in heaven (Matt. 5:16). Next, it should be noted that after the struggle and victory, Abraham was blessed; and this was done by the king and priest of the most high God: because we all, too, who belong to the promise of the heavenly homeland, await the blessing of the eternal kingdom after the labors of good works, which is prepared for us from the foundation of the world by the great king and priest, namely the Mediator between God and men, Jesus Christ; about whose kingdom, which he has coequal and coeternal with the Father, it is said in the psalm: The Lord said unto my Lord, Sit at my right hand, until I make your enemies a footstool for your feet (Psalm 110:1), etc.: concerning whose priesthood, in which he offered himself as a sacrifice to the Father for us, it is added in the same psalm saying: The Lord has sworn and will not change his mind, You are a priest forever after the order of Melchizedek (Ibid. 4). Regarding the explanation of the verse and the priesthood and kingdom of our Lord Jesus Christ, which was prefigured in Melchizedek, it is appropriate for our humble self to speak and treat briefly in this place, since the Apostle in his epistle to the Hebrews discussed and explained these topics most sublimely and comprehensively, following his lead we have considered it appropriate to insert a few points from the many he made here.
Genesis 14:18 — Commentary on Genesis (Hexaemeron)
Therefore, Melchisedech signifies the Lord Savior: first indeed, as the Apostle says, who is interpreted as king of righteousness, and then king of Salem, which is king of peace (Hebrews 7:2): with these words, the blessed apostle demonstrates how the figure of Melchisedech should be understood, teaching us very clearly that in the letters of the Old Testament we should seek not only the significations of things but also of names. Just as Melchisedech by his name and person figuratively announces Christ the King of righteousness, he also by the name of his city denotes figuratively the Church of the saints, that is, the city of the great King; about which it is written: "And His place was made in Salem, that is, in peace" (Psalm 76:3). However, Salem is the same that was later called Jerusalem by King David, becoming the metropolis of the entire province of Judea, because he bought the place of the temple there, and left the expenses of the construction to his son Solomon, all of which and many others that are read about this city pertain to the Church as is clear to all readers. Also with the nature of his sacrifice, of which he made Abraham a participant while blessing him, he prefigured the offering of the New Testament, which our Lord Himself first offered in the sacrament of His body and blood, and which He left to the Church to always be offered for the remission of sins: in whose unique participation He taught that all the children of the promise would be blessed: to such an extent that no one can be a part of eternal life without participation in this: "Unless you eat the flesh of the Son of Man and drink His blood, you will not have life in you: whoever eats My flesh and drinks My blood has eternal life" (John 6:54). Thus, in the great significance of the sacrament, Melchisedech the priest blessed Abraham, offering him part of the sacrifice which he had offered to the Lord in bread and wine: clearly insinuating that not only we who came in the flesh after the Lord's passion but also Abraham himself who had received the promises, and all his chosen seed were to be granted eternal blessing through the offering of the Lord's passion. And indeed, Abraham had heard from the Lord: "And I will bless you, and I will make your name great, and you shall be blessed." He had heard: "And in you, all the families of the earth shall be blessed;" but before any son who would be the co-heir of this blessing was born to him; before he offered any sacrifice to God to give thanks for the granted blessing, Melchisedech king of Salem met him bringing bread and wine which he had offered to God, and blessed him, so that he might clearly understand that the blessing promised to him was to be received through the King of righteousness and the author of supreme peace, through the excellent high priest, through the mystical sacrifice of bread and wine, with all his seed. Therefore, let not the Jews boast of the Levitical priesthood against the Christians, since they offer the sacrifices of flesh, and we offer bread and wine to the Lord. For our sacrifice excels in both time and dignity: in time, indeed, because Melchisedech offered this first, before that Abraham or the priests from the stock of Levi came: and in dignity, because it was said to the Lord Christ by the Father concerning this and not that: "You are a priest forever according to the order of Melchisedech" (Psalm 110:4). Which is also completed by the work itself, and now made manifest throughout the world, only a fool and an impious person denies. Thus it is clear that Melchisedech was greater than Abraham the patriarch. For without any contradiction, as the Apostle says, the lesser is blessed by the better (Hebrews 7:7). The sacrifice of Melchisedech is greater than the sacrifices which Abraham is read to have offered subsequently: because this the Lord Christ, that Aaron: this the priests of the New Testament, that of the Old were to offer. Wherefore it is well added: "And he gave…
Genesis 14:21-23 — Commentary on Genesis (Hexaemeron)
But the king of Sodom said to Abram, "Give me the persons, and take the goods for yourself." But he replied to him, "I raise my hand to the Lord, God most high, possessor of heaven and earth, that I will not take a thread or a sandal strap or anything that is yours, lest you should say, 'I have made Abram rich.'" It should be noted carefully and drawn as an example of moral life, that Abraham, who, truly compassionate towards his neighbors in need, had exposed himself to danger to free Lot, and as a devout man to God gave tithes to the priest by whom he was blessed; he, as a despiser of money, refused to accept anything from the spoils he had taken, even when offered by the king he had defeated. As a lover of justice, he did not neglect to distribute their share to the soldiers who had fought with him. Rightly, such a conscience, in order to reach the peak of virtues more swiftly, is always elevated by new benefits of divine grace. Hence, after these things had rightfully passed, he immediately became a recipient of the gift of a heavenly oracle and divine blessing, which should be better considered and examined by the reading of the following book.
Genesis 15:1 — Commentary on Genesis (Hexaemeron)
After these things, the word of the Lord came to Abram in a vision, saying, "Do not fear, Abram, I am your shield; your reward shall be very great." The blessing that Abraham had received from the priest Melchizedek, the Lord himself now confirms. For the priest had said, "And blessed be God Most High, who has delivered your enemies into your hand" (Gen. 14:20). The Lord says, "I am your shield." The priest had said, "Blessed be God Most High." God himself says, "And your reward shall be very great." By reward he means not only the affection he had shown to his brother in distress but also all the devotion with which he had served the Lord with a whole heart since he left his homeland and relatives.
Genesis 15:2 — Commentary on Genesis (Hexaemeron)
And Abram said: Lord God, what will you give me? I go childless, and the son of the steward of my house is this Damascus Eliezer. And Abram added: You have given me no offspring; and behold, my servant will be my heir. He does not ask as though doubtful of God's promises, but simply inquires what reward he, who has no son in whom to rejoice as heir and participant of the divine promise, will receive from the Lord, and whether his servant will be his heir instead. This servant was called by two names, that is, Damascus, Eliezer, by whom, they say, the city of Damascus was both founded and named. But the Lord, favoring Abram's desires, promised him this reward which he sought, when he immediately added:
Genesis 15:4 — Commentary on Genesis (Hexaemeron)
This one shall not be your heir; but one who will come from your own body shall be your heir. This is proved by reason to have been said about Isaac and his offspring; of whom it was later heard: In Isaac shall your seed be called. For the sons of the concubines, although they were the seed of Abraham, could not be partakers of his inheritance; and since to this inheritance beloved by God, in which the divine protection and great reward would exist, only heavenly souls pertain, it is fittingly added:
Genesis 15:5 — Commentary on Genesis (Hexaemeron)
He brought him outside and said to him, "Look toward heaven and number the stars, if you can," and he said to him, "So shall your offspring be." For the just and the elect are rightly compared to stars, not only because, like the stars, they cannot be counted by men; but also because they are exalted with heavenly happiness, because they transcend the base and low desires of this life with great sublimity of mind; because they shine among the reprobate as lights in the world, holding the word of life. Of such it may rightly be said in the end: "Star differs from star in glory, so is the resurrection of the dead" (1 Cor. 15:41). But what he said, "So shall your offspring be," he does not say only of those elect who were to be born corporally from his lineage but also of us, to whom it is said by the Apostle: "If you belong to Christ, then you are Abraham's seed" (Gal. 3:29). Hence, he first heard while being situated inside: "But one who will come from your body will be your heir." Obviously for those who were to emerge from his seed, who were also to become co-heirs of the promised blessing and inheritance. Afterwards, bringing him outside, he commands him to number the stars, if he can; saying, "So shall your seed be," undoubtedly because of those who were not to be procreated from his body, but were still to be gathered as his seed from the whole world; in accordance with what the Lord himself said in the Gospel to the believing centurion, who not carnally but spiritually pertained to the seed of Abraham: "I say to you that many will come from the east and west, and will sit with Abraham, Isaac, and Jacob in the kingdom of heaven" (Matt. 8:11). For he brought him outside so that he might learn that he was yet to receive the seed of blessing in the breadth of the whole world. He commands him to look toward heaven and number the stars, so that he might know that he was to be enriched with this inheritance in the heavenly homeland.
Genesis 15:6 — Commentary on Genesis (Hexaemeron)
He believed God, and it was reckoned to him as righteousness. The Apostle recalls this sentence (Rom. IV, 3) to commend the grace of God, lest circumcision should boast, and the uncircumcised nations should be unwilling to admit to the faith of Christ: for this was done when faith was reckoned to the believing Abraham for righteousness, and he had not yet been circumcised. Therefore, faith is reckoned as righteousness, not idle and naked, but that which works through love; and also, faith which, although it does not yet have the time to work, still has a perfect will to work. For the faith of the thief was reckoned as righteousness, which, even though it could have no time for works given the imminent article of death, was judged so perfect by the inspector of hearts, that on the same day, it was rewarded with habitation in paradise with him. The faith of Cornelius and his household was reckoned as righteousness, even so much that before the washing of regeneration, they received the gift of the Holy Spirit; because as soon as it was conceived in the heart, it was prepared to work through love. Thus, Abraham's faith was also proven sufficient to be reckoned as righteousness, since he was prepared to offer even his only son as a burnt offering at the command of the Lord. Therefore, the just man lives by faith (Rom. I, 17), that faith surely which is ready to work through love, and if it has time, it works.
Genesis 15:7 — Commentary on Genesis (Hexaemeron)
And he said to him: I am the Lord, who brought you out of Ur of the Chaldeans, to give you this land to possess it. Some think Ur is the name of a place, but because Ur is interpreted as Fire, it is better understood according to the tradition of the Hebrews, as we said above, that he was rescued from the fire of the Chaldeans, who wanted to consume him with flames because he refused to worship and adore the fire which they worshipped as God. But, with God protecting him, they could not accomplish this.
Genesis 15:8 — Commentary on Genesis (Hexaemeron)
But he said: Lord God, how am I to know that I shall possess it? Abraham is not to be thought to have failed in faith after he believed in God, and it was counted to him as righteousness, so as to say: Lord God, how am I to know that I shall possess it? For he is not seeking a sign to believe as if he were still unbelieving; rather, he entreats that some similarity be given to the thing he believed would happen, by which the manner of it being achieved might be recognized. Hence the old translation has more significantly: Sovereign Lord, according to what shall I know that I will be its heir? Just as there was no lack of faith in the Virgin Mary when she said: How will this be, since I do not know a man (Luke 1:34)? She was certain of what was to come, she inquired about the manner of how it would happen. And when she had asked this, she received an answer. Consequently, here too a similitude was given from the animals: a heifer, a goat, a ram, and two birds, a turtledove and a pigeon, so that he might know through these that what was to come would surely come. For it follows:
Genesis 15:9-10 — Commentary on Genesis (Hexaemeron)
The Lord replied: "Take for me a three-year-old heifer, a three-year-old goat, and a three-year-old ram, also a turtledove and a pigeon." He took all these and divided them in half, and placed each half opposite the other, but he did not divide the birds. For the heifer may signify the people under the yoke of the law; the goat the same people who would be sinful, the ram the same people who would also reign. Therefore, these animals are called three because in the third age of the world that people matured and entered the land of promise. The first age is from Adam to Noah, the second from Noah to Abraham himself, the third from Abraham to David; in which the people were saved from Egyptian servitude and transferred to the land of promise. Or if these signify something else more fitting, I would by no means doubt that the spiritual are prefigured in the addition of the turtledove and the pigeon; and thus it is said: "But he did not divide the birds," because the carnal are divided among themselves, but the spiritual by no means, whether they remove themselves from the busy dealings of men like the turtledove, or dwell among them like the pigeon; yet both birds are simple and harmless, signifying that in the very Israelite people, to whom that land was to be given, there would be undivided peoples of promise and heirs of the kingdom remaining in eternal happiness.
Genesis 15:11 — Commentary on Genesis (Hexaemeron)
And birds of prey came down upon the carcasses, and Abram drove them away. These divided birds, which descended upon the carcasses, do not indicate anything good, but rather certain spirits of this air seeking their sustenance from the division of the carnal; or certainly the carnal adversaries of the same people, who, according to the counsel of Balaam the diviner, were seeking an opportunity for victory from their crimes, concerning whom the prophet says: "Our pursuers were swifter than the eagles of the heavens" (Lamentations 4:19).
Genesis 15:12 — Commentary on Genesis (Hexaemeron)
But what is added: When the sun was setting, a deep sleep fell on Abram, and a great and dark dread fell upon him, signifies the great distress and tribulation of the faithful that will occur near the end of this age. About which the Lord says in the Gospel: For then there will be great tribulation such as has not been since the beginning (Matthew 24:21).
Genesis 15:13 — Commentary on Genesis (Hexaemeron)
And it was said to him: Know for certain that your offspring shall be strangers in a land not their own, and they will enslave them, and oppress them for four hundred years, etc. This was very clearly prophesied about the people of Israel who were to serve in Egypt. Not that this people were to be afflicted for four hundred years in the same servitude under the Egyptians who oppressed them, but it was foretold that this would happen within the four hundred years. For four hundred years are called so because of the fullness of the number, although they are somewhat more; whether computed from the time these promises were made to Abraham, or from when Isaac was born because of the offspring of Abraham of whom these promises are spoken. They are counted from Abraham's seventy-fifth year when the first promise was made to him, to the exodus of Israel from Egypt, four hundred and thirty years, of which the Apostle thus makes mention: Now this I say, says he, the covenant confirmed by God, which was made four hundred and thirty years later, does not nullify the promise (Galatians 3:17). Therefore, these four hundred and thirty years could already be called four hundred, which are not much more; how much more so when a few of this number had already passed when these things were shown and said to Abraham in a vision, or when Isaac was born to his hundred-year-old father twenty-five years after the first promise; when of those four hundred and thirty, four hundred and five remained, which the Lord wished to call four hundred.
Genesis 15:16 — Commentary on Genesis (Hexaemeron)
But in the fourth generation, they shall return here. Kohath entered Egypt with his father Levi, whose son was Amram, whose son was Aaron, whose son was Eleazar, who was the fourth from Kohath. And he went out from Egypt with his father Aaron, and when he died in the wilderness, he himself entered the Promised Land.
Genesis 15:17 — Commentary on Genesis (Hexaemeron)
So when the sun had set, a dense darkness came over, and a smoking furnace appeared, and a blazing torch passed between the pieces. This darkness and the fire furnace occurring after the sunset signifies that at the end of the world, the carnal will be judged by fire. For just as the affliction of the City of God, such as never was before and is expected to come under the Antichrist, is signified by the frightening darkness upon Abraham at sunset, that is, as the end of the age approaches; so at sunset, that is, at the end itself, it is signified by this fire that the day of judgment will save the carnal through fire and condemn them in fire.
Genesis 15:18 — Commentary on Genesis (Hexaemeron)
On that day, the Lord made a covenant with Abram, saying: To your descendants, I will give this land, from the river of Egypt to the great river Euphrates. The river of Egypt, which is the Nile, he does not call great but small, which separates Egypt and Palestine, where the city of Rhinocorura is. Therefore, the Lord made a covenant with Abram on that day, when he offered the sacrifices of animals and birds. Certainly, that covenant was that he and his descendants would always offer prayers and sacrifices to the Lord with a faithful heart; and the Lord in turn would grant him and his descendants the land of Canaan to possess forever.
Genesis 16:1 — Commentary on Genesis (Hexaemeron)
Therefore Sarai, Abram's wife, had borne no children, but she had an Egyptian maidservant named Hagar. She said to her husband, "Behold, the Lord has prevented me from bearing children, so go into my maidservant; perhaps I shall obtain children by her." And when he agreed to her request, she took Hagar the Egyptian maidservant after ten years of dwelling in the land of Canaan, and gave her to her husband as a wife. He went in to her, and when she saw that she had conceived, she despised her mistress, etc. The Apostle to the Galatians has fully discussed how Hagar and Ishmael symbolize the Synagogue and the Old Testament, while Sara and her son Isaac symbolize the Church and the New Testament. As for the matter in question, it is not to be inferred at all that this concubine's relationship implies a crime on Abraham's part, for he used her to produce offspring, not to fulfill lust; nor did he act insultingly, but rather in obedience to his wife, who believed that the fertile womb of the maidservant would provide comfort for her own barrenness, an act that nature could not accomplish but will made her own; and that right which the Apostle states: "Likewise, the husband does not have authority over his own body, but the wife does" (1 Corinthians 7:4), the wife could make use of another for bearing children when she could not do so herself. Lastly, when the pregnant maidservant became haughty towards her barren mistress, and Sarai, in womanly suspicion, blamed her husband, Abram demonstrated that he had been not a lover, but a willing progenitor, preserving modesty with Hagar and fulfilling his wife's will rather than his own. He said, "Behold, your maidservant is in your hand, use her as you see fit."
Genesis 16:7 — Commentary on Genesis (Hexaemeron)
And when the angel found her by the spring of water in the wilderness on the road to Shur, he said to her, "Hagar, maidservant of Sarai, where have you come from and where are you going?" Consequently, the Egyptian on the road to Shur, which leads through the desert to Egypt, was hastening. For the desert of Shur stretches up to the Red Sea, which reaches the borders of Egypt.
Genesis 16:11 — Commentary on Genesis (Hexaemeron)
Behold, he said, you have conceived and will bear a son, and you shall call his name Ishmael. Ishmael means God hears, and the reason for the name is explained when it is immediately added: because the Lord has heard your affliction. It is to be noted, however, that he was the first to receive a name from the Lord before he was born, and Isaac the second, clearly for a certain mystery, because both the Old Testament, which is signified in Ishmael, and the New, which is in Isaac, were heirs foreknown in divine election before the ages.
Genesis 16:12 — Commentary on Genesis (Hexaemeron)
He will be a wild man, his hand against everyone, and everyone's hand against him, and he will dwell opposite all his brothers. His offspring will inhabit the desert, that is, the wandering Saracens with uncertain dwellings, who attack all the nations bordering the desert and are attacked by all: but this was in ancient times. Now, however, his hand is against everyone, and everyone's hand is against him to such an extent that they oppress all of Africa in its length, as well as the greater part of Asia and some of Europe, being despised and opposed by all. But when it says: He will pitch his tents; it shows the ancient custom of the people, who always used to dwell in tents, not in houses.
Genesis 16:13 — Commentary on Genesis (Hexaemeron)
She called on the name of the Lord who spoke to her: "You are the God who sees me." For she said, "Surely here I have seen the back of the one who sees me," therefore she called that well, "The well of the living one who sees me." It is clear from these words that Hagar could not see the face of the angel speaking with her, but only the back as he was departing; nevertheless, she recognized that she had seen him showing mercy and that he was living, that is, that he was truly God, or had come to her in the presence of the living God. The woman's wisdom is remarkable, or rather not remarkable at all, since she belonged to Abraham's household, in naming the well, by which she was comforted by the divine oracle, after that same God's name; as if clearly understanding that the well signified the deep divine dispensations by which He showed mercy to her affliction, commanded her to return to her mistress, and foretold that her offspring would be great; and just as in that well or fountain, as mentioned above, she saw living and perpetual water, so she understood the depth of the divine substance as always living and enduring without end or beginning, and rightly believed the well should be named after it. In correspondence with this figure, the Psalmist, having said: "As the deer longs for the streams of water, so my soul longs for you, O God" (Psal. 41:2); immediately added: "My soul thirsts for the living God." So that we might understand that just as the fountains have living and unfailing water, so God maintains an enduring life within himself. It is also noteworthy that Hagar's well between the wilderness of Kadesh and Bered is still shown today, and rightly so; as a testimony of her faith and confession.
Genesis 17:1 — Commentary on Genesis (Hexaemeron)
After he had turned ninety-nine years old, the Lord appeared to him and said, "I am the Almighty God; walk before me and be perfect. I will establish my covenant between me and you, and I will greatly multiply you exceedingly." Hence, the name of Abraham is amplified at the age of one hundred years, the covenant of circumcision is given, and the promise of the birth of Isaac is made, so that in a great mystery, a one-hundred-year-old receives the son of promise already circumcised. He walks before the Lord to be able to be perfect, who every moment remembers himself to be standing in the sight of the Divinity and as if placed in his service; as Elias, who said, "The Lord lives, in whose sight I stand" (1 Kings 17:1); he always indicated that he kept himself prepared for divine service, having the presence of his Creator in mind; and because the first step of perfection is humility, it is rightly added:
Genesis 17:3 — Commentary on Genesis (Hexaemeron)
Abram fell face down. We read that in the earlier places of sacred history, holy men invoked the Lord, offered him sacrifices of praise, and lived innocently in his sight, but none had fallen face down before the Lord before Abram. However, the more superior gifts he received compared to the previous ones, the greater thanks he gave to the Giver of gifts by humbling himself; and because in falling to the ground he humbly recalled his fragility, he immediately deserved to sublimely recognize the eminence of divine power. For it follows:
Genesis 17:4 — Commentary on Genesis (Hexaemeron)
And God said to him: I am, and my covenant is with you. For what is it for the Lord to say: I am, if not to clearly declare the state of his eternity, in which he is always the same? About which the Psalm also says: But you are the same (Psalm 102:28). This place harmonizes with the Gospel where the Lord said to the Jews: Before Abraham was, I am (John 8:58). For appearing in the flesh, he taught that he himself was the one who had once appeared to Abraham in spirit, when he repeated to the Jews the same testimony of his essence that he had given to Abraham; but the Jews were troubled because they had heard: Before Abraham was, I am; yet Abraham rejoiced when he heard: I am, and did not doubt that God existed before he did; hence, because he faithfully heard the word of divine eternity, he received in the increase of reward that he would be called and be the father of many nations. Moreover, the Jews, because they could not grasp the mysteries of divinity they'd heard, were cast out from the lineage of Abraham, and were counted among the offspring of vipers: Finally, they took up stones to throw at him; but he hid himself from them, and went out of the temple (John 8:59), so that, evidently hidden from their stony hearts, and going out, he would come to reveal to the Gentiles the knowledge of his majesty. For even then having gone out of the temple, he restored sight to the man born blind. Evidently as a figure of grace, with which he was to enlighten the hearts of the Gentiles. It follows:
Genesis 17:5 — Commentary on Genesis (Hexaemeron)
And you will be the father of many nations, and your name will no longer be called Abram, but you will be called Abraham, because I have made you the father of many nations. Because blessed Abraham left his kin and his father's house at the command of the Lord, he received deservedly also in this gift of reward to exist as the father of many nations; indeed of so many, that not only those who came from his seed according to the flesh, but also those who deriving their origin of flesh elsewhere, would follow the footsteps of his faith and obedience, as the Apostle writes to the Romans with full exposition. It should be known that Abram means Exalted Father, but Abraham means Father of Many, so it is understood, of many nations.
Genesis 17:7 — Commentary on Genesis (Hexaemeron)
And I will establish my covenant between me and you, and between your seed after you in their generations with an everlasting covenant; that I may be your God and the God of your seed after you. The old translation has: And I will establish my testament. It should be noted, however, that wherever we read "testament" in Greek, in the Hebrew language it is "covenant" or "pact," that is, "berith." It is not surprising, then, that the testament or covenant of God is with Abraham and his seed in an everlasting covenant, that He may be their God: because indeed this covenant will be preserved throughout the entire duration of this life without any interruption in the generations of the chosen following in succession, and will be celebrated without any end in the future age. What follows, however, is:
Genesis 17:8 — Commentary on Genesis (Hexaemeron)
And I will give to you and to your seed after you the land of your sojournings, all the land of Canaan, for an everlasting possession. It requires a more laborious exposition on how it should be understood as fulfilled or still expected to be fulfilled, since any earthly possession cannot be eternal for any nation. But it should be known that "eternal" is interpreted by our people as what the Greeks call "Aeonion," which is derived from "age." For in Greek "Aeon" is called an age. But the Latins did not dare to say "age-long," lest they send the meaning far off into something else. For many things are called "age-long" that are done in this age in such a way as to pass away in a short time. However, what is called "Aeonion" either has no end or extends to the end of this age. And therefore, as we said above, the land of Canaan is given as an everlasting possession to the seed of Abraham, because in it Christians, up to the end of this age, whether from the Jews or from the Gentiles, that is, the seed of Abraham, are believed never to be lacking.
Genesis 17:9-11 — Commentary on Genesis (Hexaemeron)
God said again to Abraham: And you shall therefore keep my covenant, you and your offspring after you throughout their generations; this is my covenant which you shall keep between me and you and your offspring after you: Every male among you shall be circumcised; and you shall circumcise the flesh of your foreskin, and it shall be a sign of the covenant between me and you. The Lord, in His kind provision, first established the covenant of His grace with the blessed Abraham and his offspring; and then He requires of them the covenant of obedience: so that the labor of striving might be less terrifying when the reward of perpetual remuneration is heard first. Therefore, the foreskin of the flesh is commanded to be circumcised, as a sign of the covenant between God and men, so that by this sign the faithful of that time might be reminded to cleanse themselves from all pollution of flesh and spirit, perfecting holiness in the fear of God; but also by a higher mystery, that carnal circumcision was done as a sign of the covenant between God and Abraham's offspring, because it was given as a sign of that covenant of which it was said above to Abraham: In you all the families of the earth shall be blessed; which no faithful person doubts pertains to the grace of the new testament. Therefore, in the sign of this covenant, no faithful person doubts that Abraham and his offspring were circumcised in the flesh of their foreskin, so that it might be typologically prefigured that one would be born from his seed who would cleanse his chosen ones from all stain of sins, and grant them perpetual blessing; to the sacrament of which cleansing aptly corresponds what follows:
Genesis 17:12 — Commentary on Genesis (Hexaemeron)
A child of eight days shall be circumcised among you. For on the eighth day, that is, after the Sabbath, the Lord rose from the dead, in whose passion and resurrection we are baptized, absolved from the oldness of faults, as if we are renewed by spiritual circumcision; the Apostle explaining and saying: For as many of us as were baptized into Christ Jesus were baptized into His death, therefore we were buried with Him through baptism into death: so that just as Christ was raised from the dead by the glory of the Father, so we also should walk in newness of life (Rom. VI, 3). This number can most fittingly correspond to the time of our resurrection, when we shall be clothed universally with the immortality of the flesh, which we laid down through death, and we shall suffer nothing of sin nor of corruption in the flesh. For our resurrection is also not incongruously figured by the number of the eighth day; because after the six ages of this world and the seventh of rest, that is, the rest of souls, which is now celebrated in another life, the future one will be. Therefore infants were commanded to be circumcised on the eighth day as a sign of the divine covenant to indicate mystically that all the elect by the grace of God would be absolved from all iniquities in this number, cleansed from all corruption of the flesh, and also freed from the very death that they incurred through the guilt of the first transgression.
Genesis 17:13 — Commentary on Genesis (Hexaemeron)
And My covenant shall be in your flesh for an everlasting covenant. By which covenant it is surely signified that I will clothe your flesh and soul together with perpetual renewal and immortality.
Genesis 17:14 — Commentary on Genesis (Hexaemeron)
A male whose foreskin's flesh has not been circumcised, that soul will be cut off from his people: because he has broken my covenant. By this sentence, the greater mystery of the same circumcision is revealed, which is not only a sign of renewal to come in Christ but also an abolition of the transgression committed in Adam; for what baptism now accomplishes through faith in Christ, circumcision accomplished from that time on the eighth day, which was a designation of Christ's resurrection; except that the entrance to the kingdom of heaven was not yet open to those circumcised, before the Lord, rising from death, unlocked the door of that same kingdom to all the elect by ascending to the heavens. For this reason, they were circumcised on the eighth day specifically; to signify that they would not truly be cleansed from all stain of vice except through the effect of the Lord's resurrection. However, it may raise a question how it is said, that soul will be cut off from his people, because he has broken my covenant, when there is no fault of the infant, whose soul, he said, will perish, nor has he himself broken the covenant of God, but those older who did not care to circumcise him; unless because even infants, not according to their own life's property, but according to the common origin of the human race, all broke the covenant of God in that one in whom all sinned. Therefore, since circumcision was a sign of regeneration, and not without reason the infant, on account of original sin, by which the first covenant of God was shattered, would be destroyed by generation unless liberation freed him; thus these divine words must be understood as if it were said: Whoever has not been regenerated, that soul will be cut off from his people, because he has broken the covenant of God; since in Adam, even he sinned with all.
Genesis 17:15 — Commentary on Genesis (Hexaemeron)
And the Lord said to Abraham: "You shall not call your wife Sarai, but Sarah, and I will bless her, and I will give you a son by her, whom I will bless, and he will become nations, and kings of peoples shall come from him. Here the promises about the calling of the gentiles in Isaac are more evident, that is, in the son of promise, which signifies grace, not nature, because a son is promised from an old man and a barren old woman. Although God also works in the natural course of procreation, where however the evident work of God is, with nature being corrupted and ceasing, grace is understood more evidently; and because this will happen not by generation, but by regeneration, therefore circumcision is now commanded. When a son was promised from Sarah, the names of the parents are also changed, everything resonates with newness, and the New Testament is foreshadowed in the Old. Sarai is interpreted as "My Princess," but Sarah as "Princess," and the reason for the change of the name is this: because she was previously called "My Princess," that is, the mother of one household only, but afterwards she is called "Princess" absolutely; for it follows:
Genesis 17:15 — Homilies on the Gospels 1.11
[God] said, "And you shall not call your wife Sarai but Sarah," that is, "You shall not call her 'my ruler' but 'ruler.' " [This change teaches] clearly that since she had become a companion and sharer of such great faith, he should call her [by a name that expressed what] he understood her to be: not exclusively the ruler of his own house but ruler absolutely, that is, the parent of all rightly believing women. Hence, when blessed Peter was urging believing women from the nations to the virtues of humility, chastity and modesty, he remembered our mother Sarah with due praise, saying, "Just as Sarah was obedient to Abraham, calling him lord, you are her daughters when you do rightly and do not fear any disturbance."
Genesis 17:16 — Commentary on Genesis (Hexaemeron)
And I will give you a son by her, whom I will bless, and he will become nations, and kings of peoples shall come from him. And notably, not as we read in Greek: God said to Abraham, Your wife Sarai will no longer be called Sarai; in Hebrew it is, You will not call her name Sarai; that is, you will not call her My Princess: she is now to be the princess of all nations, wherefore the Apostle Peter, instructing the life of women, says: So once holy women also, who hoped in the Lord, adorned themselves, being subject to their own husbands, as Sarah obeyed Abraham, calling him lord, of whom you are daughters, doing good and not fearing any disturbance (1 Peter 3:5).
Genesis 17:17 — Commentary on Genesis (Hexaemeron)
Abraham fell on his face, and laughed, saying in his heart: "Shall a child be born to a man who is a hundred years old, and will Sarah, who is ninety years old, bear a child?" The laughter of Abraham is the exultation of one rejoicing, not the mockery of one disbelieving: those words which he said in his heart are not those of one doubting, but of one admiring; as testified also by the Apostle who, speaking of him, said: "He did not waver at the promise of God through unbelief, but was strengthened in faith, giving glory to God, and being fully convinced that what He had promised He was also able to perform." (Romans 4:20).
Genesis 17:19 — Commentary on Genesis (Hexaemeron)
And the Lord said to Abraham: "Sarah your wife shall bear you a son, and you shall call his name Isaac." Isaac is interpreted as Laughter, and it is not to be doubted that he was so called because when his birth was announced, Abraham laughed in his heart. This laughter fittingly signifies the joy of the New Testament, in which the children of the promise, with the Lord dwelling within them, shall rejoice forever.
Genesis 17:24 — Commentary on Genesis (Hexaemeron)
He was ninety-nine years old when he circumcised the flesh of his foreskin, and Ishmael his son had completed thirteen years at the time of his circumcision. Therefore, Abraham was a hundred years old, and Ishmael was thirteen years old when they were circumcised: so that, after a year, when Isaac was born, Abraham was a hundred years old, and Ishmael was fourteen, that is, twice seven, years old? Indeed, in a great mystery: because evidently Isaac held the figure of the New Testament, and Ishmael of the Old Testament. For Isaac, when he was born, his father was a hundred years old, to signify that the grace of the New Testament would bring the children of his promise to the inheritance of the heavenly kingdom. Indeed, the number one hundred, as has often been said, in the arithmetical count, passes from the left to the right, and our heavenly mother Jerusalem is rightly marked by the right hand; for those to whom it is permitted to enter it will stand on the right hand of the Judge in the last examination. In the birth of the same Isaac, Ishmael had completed two weeks of years; evidently because of the sacrament of the Sabbath, which was observed in the Old Testament; so that in the fifteenth year, as if in the sign of the resurrection, that is, of the true circumcision, Isaac would be born; where it would be typified because the passing legal observance given by Moses would be succeeded by grace and truth which came by Jesus Christ. Therefore, when Isaac, who prefigured the grace of the New Testament, was born, his elder brother Ishmael, who signified the Old Testament, had completed the number seven in his age; because the observance of the law, in which the Sabbath held the greatest place, was fit to be extended until the time of grace; but the same number seven is doubled concerning the perfection of the same sacrament; because the law of God desires us to be freed both from servile, that is, from evil works in the body, and from harmful thoughts in the mind. The number seven is doubled because the law commands rest for bodies to its followers in this life and promises rest for souls in the future life; when Isaac was born and the first year of his age began, Ishmael began his fifteenth year because, with the grace of the Gospel appearing, even the law itself, spiritually understood, was found to be full of heavenly sacraments and to have preached the glory of the resurrection; but when Isaac had grown up, at the command of Sarah, Ishmael with his mother was cast out, it should not be thought that the Old Testament is to be abolished by the succession of the New Testament; but rather that the carnal observance of the law, with those who carnally, even while the grace of the Gospel shines, contend that it should be observed, ought to be expelled from the boundaries of the Church; but itself, understood in a spiritual sense, will lose neither a jot nor a tittle until all things are accomplished.
Genesis 18:1 — Commentary on Genesis (Hexaemeron)
The Lord appeared to him in the valley of Mamre as he was sitting at the entrance of his tent in the heat of the day, etc. This appearance of the Lord is considered to be more sacred than all the previous ones, in which He was seen so many times by the blessed Abraham. And rightly so, after receiving the sacrament of circumcision, after the name was amplified by which he was to be marked as the father of all nations, he came to know the more secret mysteries of God, of which, notably, not only circumcision but also the uncircumcised were to be participants. Rightly, the appearance in the valley of Mamre is remembered as having taken place. For Mamre, as we read above, was indeed an Amorite by race, but together with his brothers, he was allied with Abraham; hence the valley of Mamre aptly represents our humility, who, having derived fleshly origin from the nations, have Abraham as our father in spirit and faith. To whom the Apostle, drawing from Abraham both the origin of flesh and virtue, says: We announce to you eternal life, which was with the Father and appeared to us; what we have seen and heard, we declare to you, so that you too may have fellowship with us (1 John 1:2). And indeed in this reading, apart from the spiritual understanding, it greatly edifies the readers that Abraham, seeing unknown men, immediately ran to meet them as if to offer the grace of hospitality to strangers; that he approached them humbly, worshipped on the ground, that he asked them to wait and accept his service, and hastily provided what they agreed to; and that he completed this not through servants and maidservants, but by himself and Sarah. It is indeed remarkable if, upon first seeing them, he did not believe they were men, why he would want to bring them water to wash their feet; how he would ask them to rest under a tree as if weary from walking; why he requested to strengthen their bodies with refreshment, as if they were laboring in fasting. If anyone seeks to investigate this reading more deeply, he will find it to be full of spiritual senses. For the fact that the Lord appeared to Abraham sitting at the entrance of his tent greatly suits both Abraham's devotion and that of all the heirs of the same promise, who testify that they are strangers and sojourners in this world but truly citizens of another life, that is, of the heavenly homeland. For we use tents in a journey or in war, but a house in our homeland, in which mystery, Isaac and Jacob are also read to have dwelled in tents. He who remains in the midst of his tent, knowing that he is a stranger and not destined to live forever in this world, and yet is not ashamed to engage himself as much as he can in the affairs and allurements of the world, remains. But Abraham and his followers, who conduct the things of the world out of necessity and not out of pleasure, sit as if at the entrance of their tent, because they are ready to leave the world at any moment, always with a joyful mind stretched towards the future rewards and waiting for the entrance into the following life. And it is well added, in the heat of the day; for the heat of the day, in which Abraham was sitting at the entrance of his tent, signifies the virtue of love with which he was burning in his mind with respect towards the Sun of righteousness. And such a state of place and time was fitting for him who was to see the Lord and enjoy His conversation, in which both the sojourner of this world would be figuratively represented, and irradiated by the light of true heavenly grace, and zealously enflamed with the love of divine contemplation.
Genesis 18:2 — Commentary on Genesis (Hexaemeron)
And when he had lifted up his eyes, he saw three men standing near him; and when he saw them, he ran to meet them from the door of the tent, and worshipped upon the ground, and said: Lord, if I have found grace in thy sight, do not pass by thy servant, etc. The fact that three men appeared to him is a mystery of the Holy Trinity; indeed, when he saw three, he worshipped one, and prayed to the Lord, because although there is a Trinity in persons, there is nevertheless one and co-adorable equality in divinity of the Lord, just as in Isaiah when the angelic hosts were singing the glory of the Holy Trinity, saying: Holy, Holy, Holy, they immediately add the unity of dominion and deity, saying: The Lord God Almighty, the whole earth is full of His glory. And it is fittingly said that Abraham lifted up his eyes to see the angels, because indeed it is necessary that one who wishes to see the citizens of heaven, who desires to know the glory and secrets of the Divine Majesty, should raise every gaze of his mind from lowly desires and with diligent intention open up to the light of the true Sun. It is fittingly added that when he saw the angels, he ran to meet them, worshipping, and asked them not to pass him by, because it is necessary that whenever we conceive any taste of internal sweetness in our soul, we should immediately strive with all our prayers and prompt steps of good works, lest the same sweetness should leave us too quickly; but what is tasted for a time should refresh our minds somewhat longer by the memory of supernal sweetness and suspend them in the contemplation of eternal things, abstracted from the delights and cares of this world. It may perhaps move some that in this reading both Abraham and in the following Lot, having seen the angels, received them as guests as if they were men, and refreshed them with human food as if they were mortals, while yet they spoke with them as with God, and received their words no otherwise than as heavenly oracles. "But it is credible," as Saint Augustine says, "that both Abraham in the three men and Lot in the two men recognized the Lord; to whom they spoke with singular number, even when they considered them to be men. For they received them in no other way than as mortal men and ministered to them with human refreshment as if they were in need; but surely there was something by which they so excelled, though as men, that in them the Lord was present as He is wont to be in prophets, so that those who offered them hospitality could not doubt; and therefore sometimes they called them in the plural, and at other times the Lord in the singular in them. Scripture testifies that they were angels, not only in this book of Genesis where these events are narrated, but also in the Epistle to the Hebrews, where, when hospitality was praised, it says: By this some, being unaware, entertained angels (Heb. XIII, 2)." However, in this reception one can appropriately sense that it was divinely arranged so that the patriarchs, seeing angels, would receive them as men indeed but venerate them as God, so that through the distinction of such service and devotion it would be prefigured that in the future the Lord Himself, appearing in the flesh, would be satisfied with carnal foods and received in human hospitality. In which hospitality, however, He would more be devoted to preaching the gospel and healing the sick than to eating and drinking, as the gospel history often testifies. Finally, the interpreters of the sacred scriptures have understood this place as accomplishing what the Lord said to the Jews: Your father Abraham rejoiced to see my day; and he saw it, and was glad (John VIII, 56). He saw indeed the day of the Lord, when seeing the three angels, he worshipped one, and addressed the Lord, because in the distinction of the three persons, he recognized the essence of one majesty.
Genesis 18:5 — Commentary on Genesis (Hexaemeron)
He refreshed them with the feasts that were prepared because he understood that from his seed would be born the one who, although he is God before the ages, consubstantial with the Father, appearing at the end of the ages as a true man, would truly dwell among men; the food with which he refreshed them is also full of spiritual sacraments, of which it is thus remembered:
Genesis 18:6 — Commentary on Genesis (Hexaemeron)
Abraham hastened into the tent to Sarah, and said to her: "Hurry, mix three measures of fine meal, and make cakes upon the hearth." And he himself ran to the herd, and took a tender and good calf and gave it to the servant, who hastened and cooked it. Where it is firstly to be noted that everything is done quickly, as if in the service of divine reception; Abraham hastens, he orders Sarah to hurry, the servant quickly completes the assigned task, so that it becomes clearly evident that blessed Abraham truly, according to the voice of the Lord, rejoiced to see his day, and he saw it and was glad (John 8:56). But also all who are touched in soul by the regard of divine grace immediately leap with joyful steps of good works and thoughts into the service of the heavenly will, and with diligent exhortation provoke themselves and those who hear them to the speedy observance of the commandments of heaven.
Genesis 18:7 — Commentary on Genesis (Hexaemeron)
The tender and excellent calf that Abraham took from the herd signifies the Mediator between God and humans, whom the most merciful Father killed for his returning younger son, that is, the Gentile people, according to the parable of the Gospel. He is the tender and excellent calf taken singularly to be slain and cooked for the citizens of heaven because he alone from the entire human race was specially chosen, whose blood would redeem the world, and through whom all things on earth and in heaven are restored in him, as the Apostle says. This calf is rightly called tender and excellent. For what is as tender and excellent as He who humbled Himself for our elevation: Becoming obedient to the Father unto death, even death on the cross?
Genesis 18:8 — Commentary on Genesis (Hexaemeron)
He also took butter, and milk, and the calf which he had cooked, and set it before them. By the milk, the beginnings and as it were the elements of the Mosaic law; by the butter, the perfection of evangelical doctrine; by the milk, the simplicity of the letter in the Scriptures, by the butter, the virtue of the mystical sense which is usually generated from the letter, is expressed. Or certainly, the milk indicates the beginning of faith, the butter indicates the perfection of the work which is created from faith. All of which Abraham placed before the men whom he had received, to signify that the sons of promise would always offer spiritual feasts to the Lord, namely the breads of holy readings, the calf of the Lord's Incarnation, the milk of faith or historical perfection, the butter of good senses or good works, where it is well added:
Genesis 18:9 — Commentary on Genesis (Hexaemeron)
And when they had eaten, they said to him, "Where is Sarah your wife?" He answered, "Behold, she is in the tent." Then he said, "I will return to you at this time next year, if life be with us, and Sarah your wife shall have a son." Both indeed the lords of the house, and evidently Abraham and Sarah, prepared with the utmost haste a meal; but as if in a well-ordered house, Abraham, with the meals prepared, more boldly approached the Lord; Sarah, with womanly fear and modesty, restrained herself in the tent, in fact behind the tent door, and no longer dared to approach, but listened from within to what her husband spoke with the Lord. Therefore, since she was both devoted to God and well subjected to her husband, she heard the joy of childbirth which she greatly desired; not indeed any childbirth, but that in which both she in the future and all nations would receive a blessing. And well, after the angels had eaten, they promised a son to their hosts, because when the Lord has accepted the meals of our good work and faith, he rewards us with the grace of his blessing. But the angels ate, or rather seemed to have eaten, as holy Raphael explained to Tobias, to signify the mystery of the Lord's Incarnation, in which he, the Angel of Great Counsel, was to eat as a man, not only visibly appearing, but even sitting at the table of men and eating; but they, as the same Raphael said, used invisible food, that is, which cannot be seen by men living in the flesh, namely the joy of contemplation; of which also the Lord in the Gospel: "For their angels," he says, "always see the face of my Father who is in heaven" (Matthew 18:10); for they always see, that is, even when they come outside to us to minister something; it is credible, moreover, that the food which they ate, as soon as it touched their spiritual or ethereal body, was consumed like water thrown into a burning flame, and not like water poured into dry land to refresh their bodies, as happens to us when we eat.
Genesis 18:11 — Commentary on Genesis (Hexaemeron)
They were both old and advanced in years, and it had ceased to be with Sarah after the manner of women. To highlight the growth of heavenly power, he says that both were old, and moreover that Sarah, having been barren, was now also deprived of her menstrual blood, because of which she could no longer conceive, even if she had not been barren. Further, if a woman is of such an advanced age that the usual flow of women still occurs to her, she can conceive from a young man, but not from an old man; although the old man can still beget from a young woman, as Abraham, after Sarah's death, was able to beget from Keturah, because he found her age to be vigorous; this therefore is what the Apostle clearly commends when he says: "He believed against hope in hope, that he might become the father of many nations, according to what was said to him: Thus shall your offspring be; and not weakening in faith, he did not consider his own body already dead, being about a hundred years old, and the deadness of Sarah's womb; in the promise of God he did not doubt" (Romans 4:18). For this reason he says that Abraham's body was already dead, because he could still beget from any woman who still had some final period of time left for bearing children at that age: we must understand the body as dead for some purposes, not for all; for if for all, then it is not the old age of the living, but the corpse of the dead.
Genesis 18:12 — Commentary on Genesis (Hexaemeron)
Who laughed secretly, saying: After I have grown old and my lord is old, shall I have pleasure? The Apostle Peter recalls this sentence when, admonishing women to obey their husbands, he added: "As Sarah obeyed Abraham, calling him lord." It seems, however, similar to this passage what is read about Abraham above, for when he heard about Sarah's childbirth, he fell on his face and laughed in his heart, saying: Shall a child be born to a man who is a hundred years old? And shall Sarah, who is ninety years old, bear a child? And he added, speaking to God: Oh that Ishmael might live before you! But since the Apostle says that Abraham did not waver in unbelief, but Sarah did hesitate, the following word of the Lord clarifies, saying to Abraham:
Genesis 18:14 — Commentary on Genesis (Hexaemeron)
"Is anything too hard for the Lord? At the appointed time I will return to you, about this time next year, and Sarah shall have a son." With this statement heard, all doubt was so removed, and her faith so confirmed, that the Apostle rightly says of her: "By faith even Sarah herself received power to conceive." But when he says "I will return to you," and added "with life as a companion," he speaks in a human manner, as if he were to say: "If life is a companion." But it should be understood more deeply that the angels always converse with life as a companion either in heaven or descend to earth, certainly with that life that says: "For as the Father has life in Himself, so He has granted the Son also to have life in Himself;" by whose vision and enlightenment the angels and holy men are perpetually blessed. Indeed, this place seems comparable by contrast with the deeds of the first man; for after his transgression, he did not see the Lord God but is said to have heard the voice of the Lord God walking in the garden; here, the future blessing's faith, hope, and love inflamed he saw the Lord standing, because surely with this he was to remain, the contemplation of divine clarity having departed from him. Hearing the voice of the Lord God, trembling he hid himself because he truly blushed at his error. Here, having seen the Lord, he immediately joyfully ran, believing that by the merit of obedience he had pleased Him. He on the cool of the day, this one at the very heat of the day; because this one burned with the fire of divine love, the other by sinning had driven away the light of divine protection and love from himself. This one receives and entertains the Lord as a guest, to show with the carnal feast provided that he would foster Him with spiritual feasts in his heart by living devoutly, according to what the Lord Himself promised about His lovers: "Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me" (Revelation 3:20). The other, that is, the first man, who ate what was forbidden, lost those delights which he could have had perpetually in the presence of the Lord and His angels, also being visibly excluded from the tree of life so that it might be openly shown that he had lost the incorruptible fruit of wisdom, which he used to enjoy invisibly. And because the blessed Abraham by the merit of pious devotion had already tasted the fruit of wisdom and life, which is Christ, rightly he is said to have seen and received the Lord standing under a tree. There Eve, having abandoned the fear of God, having neglected her husband's counsel, rashly approached the serpent, in which the devil was speaking, by whom she was deceived into eating what was forbidden, and also made her husband complicit in her transgression; for which reason, receiving the sentence of just condemnation with her husband, she heard among other things: "In pain you shall bring forth children" (Genesis 3:16); and first she bore Cain, the cursed son and fratricide. Here Sarah, submitted to the fear of God, following likewise the religious faith and deeds of her husband, awaited at home the Lord's appearance until her husband came and learned what should be done; but also with the dishes prepared for the Lord's reception, she nevertheless modestly remained at home and rejoiced in having her husband go ahead with them to the Lord and offer the gifts of her devotion and his own. Therefore both received the reward of their kindness with a promised offspring; and not just any offspring, but indeed the one in whom all nations would be blessed. And rightly so, for there the guilt of transgression was punished with due retribution in the first Adam; here the time of redemption through the second Adam was both foreshadowed and prepared. It follows:
Genesis 18:16 — Commentary on Genesis (Hexaemeron)
When the men got up from there, they directed their eyes toward Sodom, and Abraham was walking with them to see them on their way. When it is said that the men got up from there, it is shown that while they were sitting, Abraham was standing and ministering to them, although he had initially seen them standing. They directed their eyes toward Sodom so that just as they rewarded the faith of blessed Abraham with joyful promises, they would destroy the faithlessness of the impious city with avenging flames, according to what the Psalmist said, who after proclaiming the Lord's mercy toward the holy: "The eyes of the Lord are on the righteous, and His ears are attentive to their cries" (Psalm 34:16), immediately added His severity in the punishment of the wicked: "But the face of the Lord is against those who do evil, to blot out their name from the earth" (v. 17). But that Abraham walked with the angels to see them on their way, he is believed to have done from the custom of devoted hospitality; but blessed were those steps by which a man was deemed worthy to walk with angels on earth, and to lead them who had come to visit him back to heaven; now blessed are those lives that follow the angelic way of life on earth, by living soberly, righteously, piously, and chastely, and by always, as much as mortal is possible, devoting themselves to divine praises. Truly, blessed Abraham, because he so joyfully received the Lord coming, that he cared to see them off as if they were household members, deserved to know higher secrets of divine works; who, understanding himself the strictness of the forthcoming divine retribution on the world, as he had previously shown himself devoted to God in receiving guests, so afterward he showed himself solicitous for his neighbors by interceding for them.
Genesis 18:20 — Commentary on Genesis (Hexaemeron)
The Lord therefore said: "The outcry of Sodom and Gomorrah has been multiplied, and their sin has become very grave." He calls the outcry of Sodom the reputation or rather the infamy of their crimes, from which the Apostle, admonishing us, says: "Let all bitterness, and wrath, and anger, and clamor, and blasphemy, be put away from you, with all malice" (Ephesians 4:31). To this clamor indeed is opposed the clamor of the elect, who confidently supplicating their Creator, individually say: "Lord, hear my prayer, and let my cry come to you" (Psalm 102:2). Indeed, great is their clamor, a sublime merit and the intention of faith seeking heavenly things alone, where Christ sits at the right hand of God; since they do not desire earthly riches, nor vain and perishable glory, nor the fleeting joys of the flesh, but only heavenly goods, everything they do is surely lofty and, as it were, resonates with a clamor. But with the multiplied outcry of sins, that is, their enormous crime, let us see what follows.
Genesis 18:21 — Commentary on Genesis (Hexaemeron)
"I will go down," he says, "and see whether they have done altogether according to the outcry which has come to me; and if not, I will know." Therefore, when the Lord said that he would go down to see whether the same outcry was true, he did not show his ignorance, who possesses the knowledge of all things, but instructs our rashness, lest we presume to blame the deeds of others before we learn perfectly; which He also teaches us in the construction of the tower, where it is written that the Lord came down to see the city and the tower which the sons of Adam had built; for what would He not see from heaven to earth, of whom it is written that "Hell is naked before Him, and there is no covering for perdition"?
Genesis 18:23 — Commentary on Genesis (Hexaemeron)
And they turned themselves from there and went towards Sodom; but Abraham still stood before the Lord, and approaching he said: Will you indeed destroy the righteous with the wicked? If fifty righteous are in the city, will they perish along with the rest, until he said: If ten are found there; and the Lord said: I will not destroy it for the sake of the ten. It is read further that two angels came to Sodom and were received by Lot; hence it seems likely that at this place two angels departed from Abraham, and he spoke with the one who remained with him, interceding for the perishing city. In which intercession, the humility of the blessed Abraham is especially to be considered, who, although he was esteemed so highly by God that he received Him as a familiar guest and interceded with Him as if with a friend of one mind for others, nevertheless in his own estimation he remained vile and despicable; hence in his second prayer he says to Him:
Genesis 18:27 — Commentary on Genesis (Hexaemeron)
Since I have begun, I will speak to my Lord, though I am but dust and ashes. By this word he clearly rebukes our pride, we who are far distant from the height of his merits, far removed from divine conversation due to our slowness and inertia, nevertheless inflated with the pride of arrogance, do not recall that we are destined to be dust and ashes; for blessed Abraham, the closer he approached the purity of the divine vision, the more certainly he dispersed and cast away the weaknesses of his own frailty. But we, who are excluded from the gaze of inner clarity by the cloud of our own depravity, the less we lament the darkness of misery inherent in us, the more we are accustomed to see nothing but these.
Genesis 19:1 — Commentary on Genesis (Hexaemeron)
And the two angels came to Sodom in the evening, while Lot was sitting at the gates of the city. Not without cause, the angels who had come to Abraham at midday are reported to have come to Sodom in the evening, because they came to announce prosperity and joy to the former, but to bring adversity to the latter; he was burning with the fruit of light towards heavenly things, but this one, besieged by the darkness of vices, was approaching eternal perdition.
Genesis 19:4 — Commentary on Genesis (Hexaemeron)
But before they lay down, the men of the city, both young and old, all the people to the last man, surrounded the house; and they called to Lot and said to him: Where are the men who came to you tonight? Bring them out to us, that we may know them, etc. This is what the prophet Isaiah said about the exceedingly sinful people of Israel: They proclaim their sin like Sodom, they do not hide it (Isaiah 3:9). Indeed, they proclaimed their sin like the Sodomites, they did not hide it, for without any sense of shame, all, from youth to extreme old age, used to practice abominations with men; so much so that they did not even hide their crimes from guests and strangers and sought to make them alike in crime by force and to involve them in their wicked deeds.
Genesis 19:8 — Commentary on Genesis (Hexaemeron)
Indeed, when they [the men of Sodom] were raging to commit such a crime, Lot says among other things: "I have two daughters who have not yet known a man. I will bring them out to you, and you may abuse them as it pleases you, provided that you do nothing evil to these men." Because he wanted to offer his daughters as a form of compensation so that his male guests would not suffer such an outrage from the Sodomites, it is rightly questioned whether such a compensation of crimes or any sins should be admitted, that we might do something evil in order to prevent another from doing a greater evil, or whether it should rather be attributed to the disturbance of Lot's mind rather than his intention, since he said this; indeed, this compensation is most perilously admitted; but if it is attributed to human disturbance and a mind disturbed by such great evil, it should in no way be imitated.
Genesis 19:11 — Commentary on Genesis (Hexaemeron)
And behold, the men reached out their hands and brought Lot to them and closed the door, and they struck with blindness those who were outside, from the least to the greatest, so that they could not find the door. And the rest is up to the point that Lot said to his sons-in-law: "Get up, leave this place, for the Lord will destroy this city," and he seemed to be speaking jestingly. That the angels closed Lot's door, so that neither he nor anyone from his house could be taken by the Sodomites to destruction, clearly indicates that none of God's elect will be lost to the impiety and persecution of the reprobates, as the Lord says about his sheep: "And I give them eternal life, and they shall never perish, and no one will snatch them out of my hand" (John 10:28). That Lot, having the authority given by the angels, could not bring back to salvation any of the wicked citizens, not even his own relatives or friends, even though he tried very much, signifies that no human effort can add even one soul to the number of the predestined, who were chosen by the Lord before the foundation of the world; for the Lord knows who are his own. Indeed, although the weakness of our condition may hide from us the fate of those who belong to the lot of the elect, we must not cease from caring about our own salvation, nor should we be silent in instructing our neighbors. But, following the example of the blessed Lot, we ought to live chastely and devote ourselves to the correction of those who err, for it is certain that even though we cannot save those predestined to destruction, we do not lose the reward of our kindness, which we extend toward their salvation.
Genesis 19:16 — Commentary on Genesis (Hexaemeron)
And they led him out and placed him outside the city. There he spoke to him: "Save your soul, do not look back, nor stay in any region around, but save yourself on the mountain, lest you also perish together." Generally, indeed, the fire and destruction of Sodom, from which Lot was rescued, designates the punishment of ultimate severity; when, with the completion at the end of the age of the total number of the elect, all the impious will be seized into eternal fire, the Lord explaining, who said: "Similarly as it happened in the days of Lot, they ate and drank, bought and sold, planted and built; but the day Lot went out from Sodom, fire and sulfur rained from heaven and destroyed them all. So will it be on the day when the Son of Man is revealed" (Luke 17:28). To which the apostle Jude also attests, saying: "Just as Sodom and Gomorrah and the neighboring cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire" (Jude 7). However, the same fire of Sodom can also, not incongruously, suggest the flames of the vices with which the reprobate are burned in this life and are thus prepared for eternal fire; who, although they now do not cease to burn with earthly desires and carnal allurements, then will never cease to burn with the fire of vengeance. This sense, too, the Lord affirms, indeed even teaches, who says: "In that hour, let the one who is on the housetop, with his goods in the house, not come down to take them away; and likewise, let the one who is in the field not turn back. Remember Lot's wife" (Luke 17:31). For we are not taught that in the approaching moment of the final judgment, deserting the peak of upright conduct, we should turn our mind to the depths of worldly desire; or, leaving the plow of spiritual agriculture, that we should look back, when no further correction of our works remains to us, but rather the reckoning of what we have worked is at hand. Rather, indeed, as judgment approaches, the faithful are given this exhortation, to persist in good and wholesome beginnings, lest, repeating the contagions of sins which they had left behind, they imitate Lot's wife, who, when she looked back heedlessly at the sulfurous burning Sodom, was turned into a pillar of salt. Therefore, as the Lord forbids us from imitating Lot's wife, he certainly shows that the burning of the city, to which she had looked back, expresses the flames of vices which we are both able and ought to avoid. Hence now the exhortation of the angels, by which they had admonished Lot, who was led out of Sodom, not to look back, nor to stay in any region around, but to seek the mountain to be saved, must be spiritually understood and followed with the utmost intention by us; lest we carelessly repeat the ardor and incentives of the vices we seemed to have momentarily escaped, nor consent to remain, as much as possible, in the vicinity of sinners, lest by their example we deviate from the rectitude of our path, as the Psalmist says of the blessed man: "And he does not stand in the way of sinners" (Psalm 1:1), but we should quickly strive to ascend to the height of elevated conduct.
Genesis 19:19 — Commentary on Genesis (Hexaemeron)
And Lot said to them: "Please, my lord, because your servant has found favor before you, and you have magnified your mercy, which you have done with me, to save my life, I cannot be saved in the mountain, lest some evil overtake me. There is a city nearby to which I can flee, a small one, and I will be saved there." Blessed Lot did not seek the protection of the nearby city as if he feared some plague would overtake him if he reached the mountain; rather, he desired to turn to the nearby city with this intention, lest while seeking the height of the mountain, which was farther away, he would be consumed by the flame threatening nearby the impious on the way.
Genesis 19:21 — Commentary on Genesis (Hexaemeron)
And he said to him: "Behold, I have also accepted your request in this matter, that I will not overthrow the city you have spoken of, etc." Oh, how great is the compassion of divine mercy! Not only does it deliver the just man from the destruction of the wicked, but it also grants life to many of them on account of the same just man's safety, which they did not deserve, so that it might show in those who perished what impiety deserved, and in those who remained how much the intercession of the pious prevailed with God.
Genesis 19:22 — Commentary on Genesis (Hexaemeron)
Therefore, the name of that city was called Segor. Segor is interpreted as "Little," which for this reason was so called because Lot had said, "Is it not small?" Previously it was called Bale, as mentioned above: "Against the king of Bale, this is Segor." Bale is interpreted as "devour," which the Hebrews say was called such because it was swallowed up by a third earthquake. But just as Sodom burns with the flames of vices, and the mountain to which Lot is ordered to ascend indicates the summit of virtues, so Segor designates a certain lesser mode of good behavior; although it is far from the heights of the perfect, it is still separated from the contagion of the wicked. For example, one who rightly keeps a conjugal life escapes the sulfurous flame of fornication but does not yet ascend the mountain of continence; he who turns his hand and mind away from rapine and avarice, and is accustomed to give what he has to the poor, cannot yet leave everything behind. He indeed escapes the fire of the Sodomites, enters the walls of the small city where he avoids the danger of destruction, but has not yet ascended the fortress of virtue where he would already shine as perfect, and other such things.
Genesis 19:23-25 — Commentary on Genesis (Hexaemeron)
The sun rose upon the earth, and Lot entered Zoar; then the Lord rained upon Sodom and Gomorrah sulfur and fire from the Lord out of heaven; and he overthrew those cities and all the surrounding region. The sunrise upon the earth, at which Sodom and Gomorrah were overthrown, marks the manifestation of the final judgment, when, after all the righteous have been rescued, the wicked will be suddenly overwhelmed by destruction. And surely it was rightly done by the judgment of God that those who had tried to snare the blessed Lot in the darkness of night, laboring much and resisting with their crimes, when day suddenly came upon them, saw him rescued while they themselves perished entirely; and they who had burned with vile pleasures of the flesh in darkness, were consumed with sulfur and fire once morning suddenly appeared, because all who serve vices secretly in the blindness of their minds are openly struck in the knowledge of their crime by the stern judge. Also, it should be noted that on one and the same night while Lot was rejoicing with the Lord as his guest and was being defended from enemies, the Sodomites were laboring to accumulate their crimes, even desecrating Lot with his guests; but at sunrise, Lot was liberated for his righteousness, and they were condemned for their impiety, because indeed in the night of this world holy people also rejoice in welcoming Him who said: 'Behold, I will come and dwell in the midst of you' (Zech. x, 11), and in Revelation: 'Behold, I stand at the door and knock; if anyone hears my voice and opens the door, I will come in to him and dine with him, and he with me' (Rev. iii, 20). And the wicked seek to corrupt either the works of the faithful or the very faith itself with their temptations; but when the morning of the future age appears, they receive the crown of life, and the others incur the punishment of perpetual death. The Sodomites therefore perish with a punishment worthy of their crimes. For since they led an impious life in the filth of luxury and the burning of lust, they are deservedly punished with flames of fire and the stench of sulfur. Nor should it be doubted that by such punishment they were not only condemned to present suffering but are also to be condemned perpetually, as the apostle John says: 'But the fearful, and unbelieving, and the abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all liars shall have their part in the lake that burns with fire and brimstone' (Rev. xxi, 2). The punishment and retribution are therefore made equal to the kinds of sins, according to the saying of the wise man, interpreting the plagues of the Egyptians: 'That they might know, that by the same things wherewith a man sins, by the same also he is tormented' (Wis. xi, 17), just as the blessed Lot deserved to be freed according to the mode of life he led; for since he was hospitable, it happened that he was saved from destruction by receiving good guests. Nor should it be doubted that after death he was received into eternal tabernacles by these same guests; so that he who introduced the citizens of heaven into his own lodging and refreshed them with his feasts would himself be led by them into the heavenly dwellings, where he would be perpetually refreshed with the bread of angels, that is, the glory of the vision of divine brightness. And as it is said that the Lord rained sulfur and fire from the Lord out of heaven, the person of the Father and the Son is clearly distinguished, and the heresy of Sabellius is repudiated, which says that the Father is the same as the Son. The Lord rained from the Lord, the Son from the Father; hence it is also elsewhere said to the Father: 'You have made all things in wisdom' (Ps. 104:24), that is, in the Son. Similar to this is what the Psalmist says, describing the two persons of the Father and the Son in such a way that he nevertheless indicates one divinity in the two persons: 'Your throne, O God, is for ever and ever; a…
Genesis 19:26 — Commentary on Genesis (Hexaemeron)
And his wife, looking back, was turned into a pillar of salt. This indeed must be believed to have happened literally. Finally, Josephus reports that even up to his time the same pillar of salt had endured at the gates of the same city. And indeed, the wife, out of fear due to her feminine frailty at the sudden clamoring of the perishing and the crashing of the flames falling from the sky, looked back; but it nonetheless holds their figure in this infirmity, who, once renouncing the world and beginning the arduous journey of virtues, suddenly return with an unstable and almost feminine heart to the desires of the world they had forsaken; about whom the apostle Peter says: "It would have been better for them not to have known the way of righteousness, than after knowing it to turn back from the holy commandment delivered to them" (2 Peter 2:21); as, conversely, Lot, who left behind everything he possessed that was destined to perish with the sinners, suggests those who truly renounce the world, and regret not their renunciation; those whom also the blessed Noah, who left behind all his possessions to be destroyed by the floods with the reprobates, just as [Lot] did with the fire, clearly denotes; but the fact that the wife of Lot, when she turned away from the path which the Lord showed, perished and was turned into a pillar of salt; aptly signifies that those who deviate from the way of truth by returning to sins perish in their own depravity; yet by the example of their perdition they leave behind, as it were, a seasoning of wisdom for others, so that those remembering their destruction may guard themselves more cautiously and circumspectly in the purpose of righteousness they have taken up. Finally, the Lord, warning the faithful not to abandon the path of faith they have begun, employs for them, as it were, a rock of salt that they may more sweetly savor His words, when He says among other things: "Remember Lot's wife" (Luke 17:32). Therefore, anyone who desires to escape the fire of vices, which is the final judgment, must forget what is past and always strive towards the joys of divine promise that lie ahead.
Genesis 19:30 — Commentary on Genesis (Hexaemeron)
Lot went up from Zoar and stayed on the mountain with his two daughters. He had feared to stay in Zoar. He hurried to ascend the mountain from Zoar because he recognized that this was more pleasing to the angels through whom he was rescued, fearing that the city which at the moment of his intercession had escaped the danger of death might later, due to the citizens' sins, be consumed with a similar destruction as the neighboring cities; he feared greatly, since he knew that it had been frequently devastated by earthquakes in earlier times, hence it was called Bela, that is, 'submerging' or 'devouring.' But also according to spiritual understanding, because Sodom represents the flames of vices, Zoar a small beginning of good works, and the mountain the height of virtues, it is necessary that when someone has moved from the fire of vices to the beginning of virtue, they should not remain sluggish at the outset, but should always strive and hurry with a lively step toward higher progress in good action.
Genesis 19:32 — Commentary on Genesis (Hexaemeron)
And the elder said to the younger: Our father is old, and there is no man on earth to come in to us after the manner of all the earth; come, let us make him drink wine, and lie with him, that we may preserve seed from our father. And it was related how the daughters of Lot, by making him drunk with wine, lay with him, and conceived and bore Moab and Ammon, the patriarchs of the Moabites and the Ammonites. This story indeed seems to be against the natural custom of human conception, but it cannot be doubted as a fact, because such great authority reports it to have happened. Lot can be seen as excusable, because he suffered such a crime of incest unknowingly rather than committed it; but he is not excused in that, forgetting the recent extermination of the impious, he indulged in wine so much that he could not perceive what was being done to him. The daughters also seem excusable, because they did not commit incest with their father due to lust; but because they believed no men were left on earth, thinking all had been consumed by the same fiery punishment; and they suspected that just as after the flood the human race was restored through the three sons of Noah and as many daughters-in-law, now through themselves and their father, who alone had survived the fires, it must be restored anew; thus they thought it should be done rather in sleep, lest the father, knowing such a marriage, would shun and reject it in scorn. So they can thus seem excusable, for they believed they were performing an act of obedience to divine disposition; but they are not excused in that they neither sought the will or counsel of their father in such a matter, nor waited for time to pass until they could learn more certainly what had happened regarding the human race throughout the earth. In a moral sense, we can understand from this event that no state of earthly habitation, however exalted it may appear, can be free from the contagion of tempting guilt. For behold, the blessed Lot escaped the stinking flames of Sodom, avoided the ruin of the equally sinful city of Zohar, and ascended the peak of a mountain; but where you might think him positioned in the lofty summit of virtues, there you see him, by night, drunk and suddenly defiled by his daughters, because it often happens that those who have conquered other temptations of vice through the enlightenment of heavenly grace, again succumb weakly to others through the inertia of their own weakness. For the assistance of angelic guidance signifies heavenly aid by which we are freed from the dangers of sin; while the daughters of blessed Lot represent even the carnal thoughts of exalted men, which by neglect sometimes subdue them; so that from a pious heart an unworthy word or deed, like nefarious offspring, is conceived. Nor is it to be doubted that the sons born to Lot by his daughters, who begot Gentile peoples and alien to the faith of their father, represent those works of the saints which do not pertain to the rule of holiness, but rather to the depravity of the wicked; such was the adultery of David, the arrogance of King Hezekiah, the rash march of King Josiah to the battle in which he would perish and subsequently betray the Davidic kingdom to enemies; and then the denial of the most blessed prince of the apostles. The times so often correspond with events; for Lot, who had been rescued from Sodom at dawn, was drunk and deceived at night, because of course what saves us from dangers is the grace of God illuminating us; what makes us relapse into vices is our own blindness and weakness. Moab and Ammon are born of Lot's daughters, who also signify sins, as testified by that law's commandment which says: The Moabite and Ammonite shall not enter into the Church of the Lord until the third and fourth generation, and forever, because errors and vices, as we said, of the elect are by no means counted among the virtues by which the Church is perfected and adorned, but are rather covered by an abundance…
Genesis 20:1 — Commentary on Genesis (Hexaemeron)
Abraham departed from there to the southern land, lived between Kadesh and Shur, and sojourned in Gerar. That Abraham came to the southern land suggests a celestial progress of the mind through his earthly journey, by which he always used to ascend to more perfect works of virtues, as did the other saints. The southern land, being nearer to the light and heat of the sun, often indicates that life of the faithful which, shedding the stupor of worldly desire, used to be renewed more and more daily by the inner light of heavenly love. And Abraham, having destroyed Sodom, sought the southern land, since each chosen person, witnessing the destruction of the wicked, more devotedly girds himself in the service of his Creator so that having been inwardly granted to transcend the perdition of the wicked, he might merit to partake eternally in the joys of the good. "When the scourge is inflicted, the little one will become more prudent." The following words, too, which state that Abraham lived between Kadesh and Shur and sojourned in Gerar, aptly suit the spiritual progress of the elect. For Kadesh means Holy, or Changed, Shur means Strong, and Gerar means Sojourning. Therefore, Abraham having journeyed to the southern land, dwelt between Kadesh and Shur, hence, surely, all the chosen, being inwardly enlightened by the recognition of truth and inflamed with love for the divine vision, strive together to exercise works of holiness; they endeavor to lead a life changed among men, that is, heavenly for earthly, angelic for human, and continually adhere to Him who is uniquely strong with the invincible strength of faith, saying individually, saying together: "But as for me, it is good to be close to God" (Ps. 73:28). Notably, Shur among the Hebrews is one of the ten names for God, by which the power of the Almighty is commonly signified. Therefore, he dwells between Kadesh and Shur, who, through works of virtues, daily yearns for the vision of his Creator; and since this vision is usually to come in the future, but in the present age they confess themselves to be sojourners who have learned to hope for an eternal homeland in the heavens, it rightly follows:
Genesis 20:2 — Commentary on Genesis (Hexaemeron)
And he said of Sarah his wife, She is my sister. So Abimelech king of Gerar sent, and took her. Why Abraham said this about Sarah, and whence it should be believed that she, although taken into the king's house, was by no means touched by the king's embrace, has already been said above, where in a similar manner she was taken by Pharaoh but returned to her husband at the command of the Lord. It follows.
Genesis 20:3-4 — Commentary on Genesis (Hexaemeron)
But God came to Abimelech in a dream by night and said to him: Behold, you are about to die because of the woman you have taken, for she has a husband; but Abimelech had not touched her and said: Lord, will you kill an innocent and righteous nation? And the rest of this reading. It seems that Abimelech was diligent in practicing the worship of the true religion and knew it with all his people; for how would a man, ignorant of the knowledge and fear of God, deserve to be rebuked by God for his sin, or receive God's rebuking words with such humility; for he demonstrated his people's innocence when he said: Will you kill an innocent and righteous nation? And he showed his own purity of heart and action when he added: In the simplicity of my heart and the cleanliness of my hands, I did this. Hence also, because he prudently and humbly answered the Lord, he soon merited to be praised and consoled by the second voice of the Lord saying:
Genesis 20:6 — Commentary on Genesis (Hexaemeron)
And I know that you have done this with a simple heart; therefore I have kept you from sinning against me. But also that he immediately rose in the night, called all his servants, and narrated to them what had happened to him; and that they, having heard the danger of the offense into which the king had fallen, were all greatly afraid, demonstrates how devoted to justice both the king and his servants were: For the king himself, when he said to Abraham: What have you done to us? What did we sin against you, that you have brought upon me and my kingdom a great sin? clearly implies that he did not consider the sin of ignorance to be trivial, which he confessed was harmful not only to himself but also to his kingdom. Hence, he did not believe it sufficient for him that he had obtained pardon from God, or had deserved to be kept from sinning by God's favor, unless he also gave money abundantly along with the returned wife to the man against whom he had unknowingly sinned, so that he might be appeased, as it is read in the following passages. Nor is it to be wondered that uncircumcised men at that time could have been worshippers of truth, since the blessed Job and his royal friends are believed to have faithfully served the Lord with all that they had after the times of the given circumcision, without the sacrament of circumcision: but also, it is evident that the patriarch Shem, along with Arphaxad, Salah, Heber, his sons or grandchildren, were still alive in the flesh at that time and led a life pleasing to God without the law of circumcision. From this, it seems likely that the sign in the circumcision of Abraham was given only to him and his seed and family, but among other nations, there could still have been some who naturally served God devotedly according to the law; whether by the offerings of sacrifices or certainly by the profession of true faith alone, cleansed from the stain of the first transgression, especially those who still survived and remembered the destruction of the human race in the flood, the building of the tower and the division of tongues, or the ruin of Sodom. For the very history of Genesis testifies that Shem himself endured in the body up until the fiftieth year of Jacob's birth; to which opinion the blessed Pope Gregory agrees, saying it should by no means be believed that the lifespan of men in those times was as short as the few records of his writers seem to comprehend in Moses' law. And when Abraham replied to the king who persistently questioned him why he had said his wife was his sister, and answered among other things: Besides, she is indeed my sister, the daughter of my father, but not the daughter of my mother; the ancient translation has more fittingly: Indeed, she is my sister by my father, but not by my mother; that is, the daughter of his brother, not his sister; for brothers or sisters are sometimes called kin in the Scriptures, who are of one family, that is, from the fatherland, which the Latins interpret as fatherhoods, when many branches of the family spread from one root; otherwise, how is it that Abraham, a just man, took his father's daughter as his wife, when in the first men for the sake of the ears' health the Scripture does not name it, preferring to be understood rather than openly stated? And that the king said to Sarah:
Genesis 20:16 — Commentary on Genesis (Hexaemeron)
Behold, I have given a thousand pieces of silver to your brother; this will be a veil of the eyes to all who are with you, wherever you shall go; and remember that you have been discovered. While speaking playfully, because she herself had said that he was her brother, and he says that she was discovered when by pretending she covered the truth, saying that he who was her husband was her brother, and he encourages her to remember this in the future, lest she should incur the same disgrace by similar pretense henceforth. But if in this reading, where Sarah, with Abraham's permission, is taken by kings, but, with God's provision, is returned to her husband undefiled, it pleases to understand something allegorical, it signifies that the Church is often to be assailed by the temptations of worldly powers, certainly with God permitting, who is called her husband by the gift of heavenly protection and grace, so that being tested by adversities, it may become more evident with what firm faith, with what chastity devoted to God, with what great care of her Creator she is always to be protected from all the snares of enemies, and never corrupted from the simplicity of her faith. However, that the king, in returning Sarah to Abraham, likewise gave sheep and oxen, servants and handmaids, and much money, signifies the time when the kingdom of this world would submit its neck to the Christian faith, and hold in veneration that religion which once it strove to overthrow. That Sarah, being desired and taken by kings twice and yet was never defiled, first indeed as a young woman by Pharaoh, and now of more advanced age by Abimelech, signified that the Church, though always to be troubled by labors in this life, would yet experience two greater persecutions than the rest; one of the Roman Empire, which she endured, as it were, in her youth, and overcame most valiantly and gloriously with the help of the Lord; the other of the Antichrist, which she is to suffer, as it were, in old age, that is, at the impending end of her temporal life, and with the same merciful Lord's help, she is to defeat. For that Sarah was of such great beauty that even in old age she could be loved for her grace of form, signifies that the Church, in that last time, will be adorned with such glory of virtues, that the fierce enemy with his satellites will greatly envy her, and therefore will strive to attack her with all his snares and forces; fulfilling the prophecy where it is said of her sons: They shall still bring forth fruit in old age; they shall be fat and flourishing (Psalm 92:14), that is, that they may steadfastly declare the faith in which they glory among the evils they suffer. That each king was prevented by God's provision from violating Sarah, signifies thus the rage of persecutors, with God's mercy, being restrained, so that none of those who truly belong to the Church can be seduced from the chastity of faith and charity which is in Christ. That each king was compelled by plagues to restore Sarah to her husband and corrected the presumptuous abduction by giving money, signified that the persecutors are often restrained from harming the faithful by adversity and losses of temporal goods; and are to be changed to the reverence or companionship of the same faithful, which we know has happened in persecutions sometimes, and we believe will be eminently so in that last great persecution; and this by the prayers of spiritual leaders, and the indulgence and mercy of the Lord Savior, who has deigned to unite the holy Church to Himself by the bond of matrimony. For both the blessed Abraham, praying for Abimelech, aptly designates both the Lord Savior himself who is at the right hand of God, who also intercedes for us, and the pastors and rulers of the same Church who, since they take care of her chastity, do not neglect to pray to the Lord even for her adversaries that they may not be able to defile her but may cease sooner from harmful undertakings. Nor should…
Genesis 21:2 — Commentary on Genesis (Hexaemeron)
The Lord visited Sarah as He had promised, and fulfilled what He had spoken to her; she conceived and bore a son in her old age at the time God had predicted to her. God is said to visit Sarah as one who is sick and already despaired of all offspring, so that what nature seemed to deny, the presence of divine grace bestows: which word aptly suits all the children of the promise, who are saved not by their own free will but by the choice of grace, not by the effort of their own labor but by the Lord visiting their hearts and fulfilling the gift of grace which He promised.
Genesis 21:3 — Commentary on Genesis (Hexaemeron)
And Abraham called the name of his son whom Sarah bore to him Isaac. Isaac is interpreted as Laughter or Joy, which very name is fitting for all the faithful, to whom among other goods of the heavenly inheritance, their Redeemer promises by saying: "Again I will see you, and your heart will rejoice, and your joy no one will take from you" (John XVI, 1).
Genesis 21:4 — Commentary on Genesis (Hexaemeron)
And he circumcised him on the eighth day, as God had commanded him when he was a hundred years old. Just as Isaac was indeed born during the time of the Old Testament, yet by his very birth he designates the heirs of the New Testament, so the circumcision by which he was consecrated is indeed a sacrament of the Old Testament, but it was foreshadowed in the figure of the grace of the New Testament, by which the world was to be cleansed in Christ from all filth of sin, death, and mortality. For at that time circumcision freed the faithful from the bond of original transgression; yet it was given as a type of the higher grace, by which the entire kingdom of sin and death was to be destroyed by the passion and resurrection of the Lord; in the image of which we also are absolved from all sins in baptism, and on the last day, renewed from all corruption and mortality of flesh and soul, we will reach eternal life; where, as the Lord said, the sons of the resurrection neither marry nor are given in marriage, but are like angels in heaven; for they can no longer die (Mark 12:25). And because the Lord rose again from the dead on the eighth day, that is, after the Sabbath, we also hope to rise again in the eighth age; for there are six ages of this world, the seventh is the Sabbath rest of souls in another life, the eighth itself is of our resurrection and the universal judgement; therefore, it was rightly commanded that circumcision be performed on the eighth day. But the fact that Abraham was a hundred years old when Isaac was born and his son of the promise was circumcised, most fittingly corresponds to the perfection of that same promise. For since a hundred is a perfect number, which is especially evidenced by the fact that it passes from the left hand to the right; therefore, it mystically pertains to heavenly and perpetual goods, Isaac is rightly born into this, who by his birth born miraculously to aged parents, would designate the heirs not of a temporal and lowly kingdom, but of the eternal kingdom in the heavens, in which indeed as a sacrament, Noah's ark was built over a hundred years, and Abraham dwelt a hundred years in the land of promise, and Isaac, sowing in Gerar, found a hundredfold in that very year, and the court of the tabernacle is a hundred cubits long; and in the parable of the gospel seed, the good ground produced a hundredfold fruit, and the Lord promises a hundredfold in this time and, moreover, eternal life to those who leave their own: in all of these, the number one hundred either designates the joys of eternal life or the good works by which one attains these.
Genesis 21:8 — Commentary on Genesis (Hexaemeron)
The boy grew and was weaned, and Abraham held a great feast on the day of his weaning. Isaac is nourished with milk when each chosen one, that is, the son of the promise, newly begotten in Christ, receives the first rudiments of faith, and although he cannot yet sufficiently search the most profound secrets of divinity, nevertheless, delighted by the sweetness of celestial rewards, he strives to engage in good works through which, with God's help and generosity, he may deserve to receive greater things, according to what the apostle Peter said: "Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking, like newborn infants, long for the pure spiritual milk so that by it you may grow up into salvation, if indeed you have tasted that the Lord is good." But Isaac, being weaned and coming to the nourishment of bread, occurs when the chosen ones, with the progress of faith, learn not only to confess Jesus Christ and him crucified but also to add that in the beginning was the Word, and the Word was with God, and the Word was God.
Genesis 21:9-10 — Commentary on Genesis (Hexaemeron)
And when Sarah saw the son of Hagar the Egyptian playing, she said to Abraham: "Expel this slave woman and her son, for the son of the slave woman shall not be heir with my son Isaac." Some manuscripts have: "The son of Hagar the Egyptian playing with her son Isaac," which does not appear in the Hebrew; but whether he was playing with Isaac or in the presence of Isaac, Sarah did not want the son of the slave woman to be a playmate to her son; she did not want him, whom the old woman had received in promise, to be unworthy of the promises and heavenly blessing by the ignoble examples or associations of a bastard; therefore the Apostle did not hesitate to call this play persecution. For one persecutes his brother not only by pursuing him with swords, hatred, or insults, but also by trying to divert him from the rectitude of his purity with playful or silly conversations; hence also the Psalmist says: "The wicked have told me fables, but not as your law, O Lord; all your commandments are truth; the wicked have persecuted me, help me" (Psalm 118:85). And he himself, because he loved the law of the Lord and the commandments of truth, tolerated the storytellers as persecutors; and therefore he implored divine help to overcome them; the Apostle, moreover, clearly shows what each of Abraham's sons typically demonstrates, writing to the Galatians: "It is written that Abraham had two sons, one by the slave woman and one by the free woman; but the one by the slave woman was born according to the flesh; the one by the free woman through the promise, which things are spoken allegorically. For these are the two testaments; one indeed from Mount Sinai giving birth to bondage, which is Hagar. For Sinai is a mountain in Arabia, which corresponds to the present Jerusalem, and is in bondage with her children; but the Jerusalem above is free, which is the mother of us all" (Galatians 4:22). When he says that the son of the slave woman was born according to the flesh, but the son of the free woman through the promise, he openly implies that the former was born by natural custom; the latter was given by the promise signifying grace. For Ishmael was born as men are born through the usual natural sexual intercourse; therefore it is said according to the flesh; not that these are not the blessings of God, but where it was necessary to signify the gift of God, because grace is given to men undeservedly by God's generosity; it was fitting to give a son in a way that was not owed to the workings of nature. Therefore, Isaac was not born to Abraham according to the flesh, but from the promise, not because he was not produced by flesh, but because he was received from utter despair, and unless the promising God had been present, an old man would not have dared to hope for any offspring from the old wife's womb. The Apostle, explaining this law, adds: "Now we, brothers, are children of the promise like Isaac; but as then the one born according to the flesh persecuted the one born according to the Spirit, so also now" (Galatians 4:28); he does not condemn the Old Testament as contrary to the New, lest he confirms by his authority the mad doctrine of the Manichees, God forbid; for the apostles and evangelists would not be preferred in any way over Moses and the prophets who composed the Old Testament, of whose shared grace of spirit and faith he says elsewhere: "But having the same spirit of faith, as it is written: 'I believed, therefore I spoke,' we also believe, therefore we also speak" (2 Corinthians 4:13); but he surely reproves those who understand the spiritual law carnally, who seek temporal benefits and a temporal kingdom from the Lord by observing the law, not eternal goods in heaven; he blames those who trust that the letter of the law without assisting grace is sufficient for salvation, which is characteristic of the Jews, about whom he also says: "For they being ignorant of God's righteousness, and seeking to establish their own righteousness, hav…
Genesis 21:10 — Commentary on Genesis (Hexaemeron)
For the son of the bondwoman shall not be heir with my son Isaac. Which the Apostle states as with the son of the freewoman, because in no way should false teachers, who affirm that this grace benefits us only if we are also consecrated by circumcision according to the rite of the law, be received with the preachers of the truth, who proclaim that we should be saved by the grace of the Lord Jesus. Rather, they shall remain forever excluded from the inheritance of grace, which is in Christ, those who deny the power of the same grace, or who exalt themselves by works without grace. There are also some today in the Church, indeed initiated into the sacraments of the new testament, but through the intention of a carnal mind pertaining to the old testament and to the figure of Hagar and Ishmael; not that they truly follow the commandments of the old testament, of which the Lord says: If you want to enter into life, keep the commandments (Matthew XIX, 17), but because they seek temporal benefits from the Lord, neglecting eternal ones, which the old Scripture understood according to the letter sometimes seems to sound, embracing more what the Lord says through the Prophet: If you are willing and obedient, you shall eat the good of the land (Isaiah I, 19) rather than what He says through Himself: Blessed are the poor, for yours is the kingdom of God (Matthew V); concerning whom the Apostle says: For all seek their own, not the things which are of Jesus Christ (Philippians II, 21), who either continue in wicked deeds among good Catholics till death, or because of heresies and obvious schisms are expelled from the Church by the judgment of the priest as the sons of the bondwoman through the free Sarah, all the same, in the future judgment, who have not previously corrected themselves, will be rendered and excluded from the inheritance of blessing: For everyone who commits sin is a slave of sin; the slave does not stay in the house forever; the son remains forever. If therefore the son sets you free, you shall be free indeed (John VIII, 34).
Genesis 22:12 — Homilies on the Gospels 2.13
In the same way he said to Abraham, "Now I know that you fear God," wherein he was saying, "Now I have made people (who up to now did not know) recognize what I, in my own mind, always held to be certain, [namely], that you fear God."
Genesis 22:18 — Homilies on the Gospels 1.14
In the third age of the world, God, testing Abraham's obedience, commanded him to offer to him as a holocaust his one and only son, whom he loved. Abraham did not delay in doing what he was ordered, but a ram was immolated in place of his son. Nevertheless for his virtue of extraordinary obedience he was granted the inheritance of an everlasting blessing. Behold, [here] you have the third hydria, for when you hear that a greater obedience is repaid by a greater prize, you yourself [will] attempt to learn and to possess obedience. If in the immolation of his one and only son, whom he loved, you understand the passion of the one concerning whom the Father says, "This is my beloved Son in whom I am well-pleased" (in him, since his divinity remaining impassible, only his humanity suffered death and sorrow, it is as though a son was offered but a ram was slain); if you understand the blessing which was promised to Abraham about the nation's coming to belief as a gift fulfilled in you—then he has truly made wine out of water for you, since he has opened to you the spiritual sense, by whose new fragrance you are intoxicated.
Genesis 22:18 — On the Tabernacle 3.14.13
For, in all humility, we too belong among those descendants of whom it was said that it shall be an everlasting law for him and for his descendants throughout their generations. We are not born of the lineage of Aaron, but we have believed in him in whom Aaron also, with the saints of that age, believed. Concerning him, it was promised to Abraham that in "in your descendants all the families of the earth shall be blessed."
Genesis 25:7 — On the Tabernacle 2.13.85
Isaac, the son of the promise, was born in Abraham's hundredth [year], because the blessing of the inheritance that is promised to all the families of the earth through his seed will doubtless be conferred in the heavenly homeland that is to come. [Abraham] sojourned a hundred years in the land of promise, because all of us who are made children of Abraham through faith ought to live as sojourners in the present church in hope of a heavenly inheritance. In this manner, "Isaac sowed in Gerar (which is interpreted as "residence [as an alien]"), and "in that same year he acquired a hundredfold," because as soon as we go forth from the body into the heavenly life, we receive back whatever good works we have done while sojourning in this life as children of the promise.
Genesis 25:21 — Homilies on the Gospels 2.19
Thus Isaac, the son of the promise, who as a figure of our Redeemer became obedient to his father even unto death, was born of parents who were old. He had a mother who had long been barren. Thus Jacob, the patriarch Joseph, Samson, [who was] the bravest of the chieftains, and Samuel, [who was] the most distinguished of the prophets, [all] had as their progenitors [mothers who were] for a long time barren in body but always fruitful in virtues. In this way their dignity would be known from the miraculous nativity of those who were born, and it might be proven that they would be famous in their lives, since at the very outset of their lives they transcended the norms of the human condition.
Genesis 28:12 — Homilies on the Gospels 1.17
Now when Jacob, wishing to rest in a certain place, put a stone under his head, he saw in his sleep a ladder standing upon the earth with its top touching heaven. [He saw] also angels of God ascending and descending on it and the Lord resting on the ladder saying to him, "I am the God of Abraham your father, and the God of Isaac." And rising in the morning and rendering praise to the Lord with due trepidation, he took the stone and set it up as a mark, pouring oil on it.The Lord made mention of this place and most clearly bore witness in a figurative way concerning himself and his faithful ones. The ladder which he saw is the church, which has its birth from the earth but its "way of life in heaven," And by it angels ascend and descend, when evangelists announce at one time to perfect hearers the preeminent hidden mysteries of [Christ's] divinity and at another time announce to those still untaught the weaknesses of his humanity. Or they ascend when [in their teaching] they pass to heavenly things to be contemplated by the mind, and they descend when they educate their listeners as to how they ought to live on earth.
Genesis 28:18 — Homilies on the Gospels 1.17
The stone under Jacob's head is the Lord, upon whom we ought to support ourselves with all our concentration, the more so insofar as it is surely clear to us that without him we can do nothing.Jacob anointed the stone and set it up as a mark, because a true Israelite understands that our Redeemer was anointed by the Father with the oil of gladness above his fellows. From this ointment (that is, chrism) Christ received his name, and the mystery of his incarnation is the mark of our redemption. It is good that when the stone was anointed on the earth and raised up as a mark, the Lord was revealed in heaven, for undoubtedly he appeared in time as a man among men while he remained eternal with God the Father. When death was overcome "he ascended over the heaven of heavens to the east," remaining with us as a mark of our salvation "for all days, up to the consummation of the world." He who transferred the body he had assumed from earth to heaven was the One who filled earth, and heaven as well, with the presence of deity.
Habakkuk 3:2 — Commentary on the Song of Habakkuk
Lord, I heard Your report and feared. The report of the Lord the Savior is what He heard from the Father, that He would come in the flesh, be born into the world, dwell among the weak as the Almighty, among sinners as the Just, among men as God, perform heavenly works, teach heavenly precepts, promise heavenly gifts, be tempted, scourged, mocked, killed, and by His death destroy our death; rising from the dead, ascend into the heavens, and having sent the Spirit from above, illuminate the world with the grace of truth. Of this report He Himself frequently made mention in the Gospel, saying: "But He that sent me is true, and I speak to the world those things which I have heard of Him" (John 8:26). And again: "But I have called you friends, because all things whatsoever I have heard of my Father, I have made known to you" (John 15:15). Concerning this, John the Baptist also says: "He that comes from heaven is above all, and what He has seen and heard, that He testifies" (John 3:31). Therefore, the prophet heard this report of the Lord in spirit, and feared because he complained of the oppressions of the righteous in the world, while even the Lord Himself, who makes the prosperous journey for us to salvation and life, met with death's end in the world. He feared because he lamented over the tribulations of the saints, who are not only to be delivered from tribulations by the Lord but also to be crowned eternally with the Lord.
Habakkuk 3:3 — Commentary on the Song of Habakkuk
God will come from Lebanon and the Holy One from the dense and dark mountain. Lebanon is the highest mountain of Phoenicia, notable for its lofty, incorruptible, and aromatic trees, from which the temple of the Lord in Jerusalem was also made, as Scripture testifies; hence in the Scriptures, sometimes even the temple itself is designated by the name of Lebanon. Hence, for instance, Zechariah speaks about the coming of the Chaldean army against it: "Open, O Lebanon, your gates, and let fire consume your cedars" (Zech. XI, 1). Therefore, God comes from Lebanon, because the Lord appearing in the flesh sowed the first seeds of the Gospel in that very temple, and from there filled the entire world with the seed of His faith and truth. Hence, Isaiah says, "For out of Zion shall go forth the law, and the word of the Lord from Jerusalem" (Isaiah II, 3). He sprinkled there the first seeds of faith not only through the apostles, who, filled with the Holy Spirit after His passion and resurrection, laid the first foundations of the Church there by preaching, whose sound then went out into all the earth, and their words to the ends of the world (Psalm XVIII, 5); but also through Himself, first in that very temple giving testimony of the faith to be had in Him, sitting in the midst of the doctors when He was of tender age, asking them questions as a mere boy, but answering those teaching as God of eternal majesty; where, being sought and found by His parents, He Himself indicated that He was God and God's Son by saying: "Did you not know that I must be about my Father's business?" (Luke II, 49). However, it should be noted that in the Hebrew truth this verse is as follows: "God will come from Teman," that is, from the South, which has an easy sense according to the letter, because Bethlehem, where the Lord was born, is situated to the south of Jerusalem. And when He was brought to Jerusalem by His parents on the fortieth day of His birth, that an offering might be made for Him according to the law, God indeed came from the South. And he says, "the Holy One from the dense and dark mountain." The Holy One, the same Mediator of God and men, who is plainly called God above, of whom Gabriel announcing to the Virgin Mother said: "Therefore, the Holy One who is to be born will be called the Son of God" (Luke I, 35). The mountain from which the same Holy One is sung to come can be understood to mean the kingdom of the Jews, from which He took His fleshly origin. From which also Daniel saw the stone cut out without hands, that is, Christ begotten without the work of a man, who crushing the kingdoms of the world, would fill the whole world with the glory of His name (Dan. II, 45). This mountain is rightly called dense and dark; for it has many fruitful trees, that is, many holy men laden with the fruits of virtue, who both instruct our hunger with the sweetest taste of their doctrine, and with the shade of their intercession protect our frailty from being dried up by the heat of tribulations from the inner greenness of love. This fits figuratively with what the apostle Peter, certainly a distinguished tree of this mountain, not only refreshes the hungry and thirsty for righteousness with the fruit of doctrine but also saves the sick with the shadow of his body (Acts V, 15). These holy and sublime men can also be designated by the term "South," from whom God is said to come, on account of the fervent love with which they are usually enflamed in the Lord and the doctrine with which they enlighten men, from which South God came because He deigned to be incarnate from such men. From which South God comes daily, when, reading or hearing their words or examples, the love or knowledge of truth is more perfectly generated in our hearts.
Habakkuk 3:4 — Commentary on the Song of Habakkuk
His brightness will be like the light. The brightness of the virtues and the doctrine of the Lord and Savior will enlighten the believers; from which he is called the Sun of Righteousness in the Scriptures; but because the same brightness could not shine perfectly in the world unless he, having tasted death for a time, destroyed the kingdom of death, and rising from the dead granted the hope and faith of rising to the world, it is rightly added:
Habakkuk 3:5 — Commentary on the Song of Habakkuk
The word will go before his face, and it went out into the fields. Before the Lord came in the flesh, the words of the prophets preceded, bearing witness to his coming; and these same words went out into the fields when, as the apostles preached, they were spread throughout the whole world: not only in the prophetic writings did the word of preaching precede the Lord, but also in the apostles, when they evangelized the world about the now accomplished advent of Christ in the flesh, the word went before his face, because obviously the doctrine of truth first reaches the ears of those who are to be taught, and then the faith and understanding of the Word enlightens hearts and makes them worthy for God to inhabit; this is typologically designated in the Gospel, when the Lord himself sent disciples to preach in every city and place to which he himself was about to come: which we see done in the same order even to this day; for the Lord follows his preachers, because the word of the teacher must first be heard, and thus the light of truth is established in the heart of the listener, whence it is aptly added:
Habakkuk 3:6 — Commentary on the Song of Habakkuk
His feet stood, and the earth was moved. For when the steps of truth are impressed upon the minds of the listeners through the preaching doctor, soon the mind itself, troubled in its consideration, is moved. However, the feet of the Lord can not inconveniently be understood as the doctors themselves, through whom the word is ministered, for he who is present everywhere by himself is carried into the whole world through them as through his feet. These feet stand, and the earth is moved, because the more the holy doctors persist strongly in preaching and preserving the truth, the sooner the hearts of earthly people are struck to repent of their errors; and because this action of repentance should be attributed not to the human preacher but to illuminating grace, it is rightly added:
Habakkuk 3:7 — Commentary on the Song of Habakkuk
The tents of the Ethiopians will be terrified, and the tents of the land of Midian. For who does not know that the Ethiopians and Midianites are peoples of the nations? By whose names all the nations of the Gentiles are hinted, who, upon hearing the preaching of the gospel, would be shaken with a healthy fear, so that just as the prophet heard the future report of the Lord and feared, considered the future works of His incarnation, and trembled, so the nations, upon hearing the same report through the apostles, and with His works already accomplished, would begin to serve the Lord with fear and rejoice with trembling. And appropriately, he first mentioned the Ethiopians, who are at the ends of the world, to mystically indicate that the sound of the preachers would go out into all the earth, and their words to the ends of the world. In this mystery, the eunuch of Candace, queen of the Ethiopians, as it is read in the Acts of the Apostles, the first fruits of the Gentiles, with Philip evangelizing, received the faith and sacraments of Christ. The people of the Midianites, however, descended from one of the sons of Abraham from Keturah, who was called Midian, and is in the desert of the Saracens towards the east of the Red Sea in Arabia. Therefore, let the Ethiopians fear the name of Christ, so that His faith may be signified as reaching the ends of the world. Let the Midianites also fear, thus indicating that the Mediterranean peoples too may be saved through this. But that he did not say: The Ethiopians and Midianites will be terrified, but the tents of the Ethiopians will be terrified, and the tents of the land of Midian, is said in that manner of speech, as it is said in the Gospel: And the whole city went out to meet Jesus; and in the psalm: And your cup intoxicating (Psalm 21:5), while it was not the city itself, but those who were in the city, who went out; nor was it the cup itself, but that which is in the cup that is accustomed to intoxicate: this figure of speech is called metonymy in Greek, that is, transnomination, when through that which contains, that which is contained is shown.
Habakkuk 3:8 — Commentary on the Song of Habakkuk
Is your wrath against the rivers, O Lord, or your anger against the rivers, or your indignation against the sea? By the term "rivers" and "sea," the hearts of the unbelievers are signified, which are rightly called rivers because they flow downwards with the whole force of their intention; the sea, because they are darkened within by turbulent and bitter thoughts, and they exalt themselves above others with swollen waves of arrogance. Therefore he asks, did those who sink their minds from heavenly desires into the appetite for lowly things, and those who, unstable with pride in their spirits, raise themselves against their neighbors, sin so grievously that the deserved wrath in such people should never be lifted? Or will you bestow the grace of your mercy on all those around the world sinning in either a lighter or graver manner as it appears in the world? For indeed I see that you are going to send apostles to proclaim your glory to the nations; but who will believe is known by you, not by human knowledge. This is what follows:
Habakkuk 3:9 — Commentary on the Song of Habakkuk
Stretching, you extend your bow over scepters, says the Lord. The bow signifies the sudden coming of the divine judgment, by which he foresaw that even scepters, that is, the kingdoms of the world, should be examined. Therefore, the prophet insinuates what the Lord, ascending on his horses, that is, filling and ruling the apostles and their successors with his grace, does among them: Stretching, he says, you extend your bow over scepters, that is, by threatening through the teachers, you will threaten that your judgment will come suddenly, so that whoever is terrified at the threat of wrath, as at an extended bow, and takes care to supplicate to your piety, will not feel the release of the arrows, that is, the threat of eternal punishments. But when he added, stretching, you extend your bow over scepters, he added: Says the Lord, he signifies God the Father, about whom the Son himself says: The Father, he says, judges no one; but has given all judgment to the Son (John 5:22).
Habakkuk 3:10 — Commentary on the Song of Habakkuk
The waters shall see you, and the nations shall mourn. Indeed, the hearts of sinners, broken to the acknowledgment and confession of the truth by the frequent exhortation of teachers, as if by the flood of frequent torrents, see God for now through faith, and lament that they have been separated from Him for so long by their guilt; yet when their sorrow of repentance is ended, they see Him more fully in the future by sight, and rejoice forever in the blessed vision of Him. It can also be understood in this way that it is said the earth will be split by rivers, as if it were said that the earth is to be split so that newly formed rivers might arise from it—a phenomenon often recounted in ancient histories, namely, that, when an earthquake occurs, rivers that were not there appear. Whoever understands prudently does not doubt that this can happen, because the earth is as full of countless water veins as the human body is full of blood veins; according to this perception, the earth is split by rivers when a carnal conscience, broken to repentance, progresses so much over time with the help of divine grace that it can also bring forth streams of doctrines to others, watering the parched hearts of others with its example or words to bear the fruits of virtues.
Habakkuk 3:11 — Commentary on the Song of Habakkuk
The sun was raised, and the moon stood in its place. For the sun, the Lord of righteousness, was raised to heaven after his passion and resurrection, and having sent the Spirit from the Father, he illuminated the Church and spread it through the whole world, so that it might stand in its place, that is, after the mystery of the Lord's incarnation was fulfilled, rising from a long languor of infidelity, standing in faith, acting manfully, and being strengthened in his love. And because he had aptly compared Christ to the sun and the Church to the moon, he immediately subjected it to the same sun.
Habakkuk 3:12 — Commentary on the Song of Habakkuk
In your threatening, you will humble the earth, and in your fury, you will bring down nations. By threatening the severity of judgment by which the wicked are condemned, you will healthily humble those who were accustomed to place earthly things before heavenly things, so that, with earthly desires gradually diminished, they might begin to understand and seek what is above; and by inflicting fury, you will condemn forever those who, in their obstinate exaltation, despised being humbled for a time, which the Psalmist prays might not happen to him, saying: "O Lord, rebuke me not in your anger, nor chasten me in your wrath" (Psalm 6:2).
Habakkuk 3:13 — Homilies on the Gospels 1:16
Concerning [his] companions in the anointing, the apostle says, "To each of us grace is given according to the measure of Christ's bestowal." Both the priests and kings are called "christs" in the law, undoubtedly as figures of this king and high priest, our Lord and Savior, and as a type of him they were also anointed with the earthly oil. Not only they, but also the faithful of our own time, as they are called "Christians" from Christ, so also are they rightly called "christs"—from the anointing with the sacred chrism, from the grace of the spirit with which they are consecrated. The prophet testified to this when he said, "You went forth for the salvation of your people, so that you might save your christs." He did indeed go forth for the salvation of his people, so that he might save his christs. "On account of us human beings and on account of our salvation, he descended from heaven and became incarnate" so that he might grant to us who have been thoroughly anointed and healed by spiritual grace to be sharers in his holy name.
Habakkuk 3:13 — Commentary on the Song of Habakkuk
You went out for the salvation of your people, to save your anointed ones. The Mediator between God and men went forth from the Father and came into the world, not to judge the world, but that the world might be saved through him. He calls all the elect anointed ones, who are most rightly named by this title because of the anointing of spiritual grace; hence the Psalmist says about those who, wishing to harm the saints, were restrained by divine prohibition: "He rebuked kings for their sake, saying, 'Do not touch my anointed ones'" (Psalm 105:14). However, he saved his anointed ones, not those he found as anointed, but those he made his own anointed, that is, anointed ones, by going forth from the Father and appearing in the flesh through the Spirit of adoption. Concerning this anointing, admonishing his listeners, the Apostle John says: "But you have an anointing from the Holy One, and all of you know the truth" (1 John 2:27). This verse is found in some editions as: "You went out to save your people through Jesus Christ your Son," which is understood as said to the Father because he went out to save his people through Jesus Christ his Son. For God was in Christ reconciling the world to himself, and because the same going forth, that is, his coming into the world, was to be not only for the resurrection of the faithful but also for the ruin of the faithless, it is aptly added:
Habakkuk 3:14 — Commentary on the Song of Habakkuk
You cut off the heads of the mighty in their alienation; the nations will be moved in it. In the Greek, it is written "in ecstasy," which some have interpreted as "in stupor," others "in mental excess." Whether it is called stupor, alienation, or mental excess, it all means the same thing: when someone, astonished and bewildered by a sudden miracle, is rendered alien from their own mind, something the Evangelical history frequently recounts as having happened to the Jews, saying they were astounded and marveled at the teachings and virtues of Jesus, saying: "Where did this man get all these things, whose father and mother we know?" (John 6:42). And in the Acts of the Apostles, when the lame man was healed by Peter and John at the temple gate, it says: "They were filled with astonishment and ecstasy" (Acts 3:10), in which ecstasy, that is, admiration or mental alienation, many people were moved to believe in the Lord; but the heads of the mighty, that is, the chief priests and elders, were cut off by not believing, from the lot of the faithful. Nations were also moved in it, when, hearing or seeing the virtues of the Lord and his apostles, they were so astonished and amazed that, anathemaing and rejecting the gods they had worshipped, they devoutly received the new faith of Christ. Regarding them, aptly it is added:
Habakkuk 3:15 — Commentary on the Song of Habakkuk
You sent your horses into the sea, stirring up many waters. For the sea, indeed, means the world; the horses of God, the holy preachers; the many waters, the peoples of the nations. When the horses of God were sent into the sea, the many waters were stirred up, because when the heralds of the word were scattered into the world, the hearts of the nations were disturbed, some to believe and receive the sacrament of faith, others to contradict or even persecute the heralds of this faith. Hence the Psalmist aptly says: "All who saw them were troubled, and every man feared, and they declared the works of God and understood His deeds" (Ps. 63:9). For although all were troubled, not all feared and declared the works of God, but whosoever remained rational men; and those who were estranged from human reason were compared to senseless animals and became like them. Although such people were disturbed and moved by the virtues of the saints, they neither wanted to fear God nor to declare or understand His deeds. Furthermore, it is aptly said of these horses, namely the holy preachers, earlier: "You will ascend, you will ascend on your horses," and now it is added about the same: "You sent your horses into the sea," so that from both sentences it may be gathered that the Lord sent preachers into the world in such a way that, while they preached, He was never absent, but like a charioteer to horses, He was always present to guide their minds.
Habakkuk 3:16 — Commentary on the Song of Habakkuk
I guarded and my stomach was terrified at the voice of the prayer of my lips. He calls his mind his stomach in the manner customary to prophets, because just as the stomach receives food by which the strength and life of the body are replenished; so are holy thoughts received in the mind, by which the life of the inner man is sustained and maintained, lest it should fail. Therefore, I guarded, says the Prophet, carefully attending to the future passions of Christ and the subsequent glories, the reprobation of my people, the faith of the nations, the disturbance of the same nations at the new preaching, the persecution to be stirred up by unbelievers against believers; and my heart was terrified by these things which I, foreseeing, spoke of as coming. Or certainly contemplating the different states of the human race: I guarded, he says, myself, with a trembling mind more diligently, lest I should sin in deed, in word, or in thought, and lest I, while preaching to others, should become a reprobate. And it should be noted that he says he was terrified by the voice of the prayer of his lips, although he seems to have prayed nothing at all in this whole song; but only describing with fear and trembling the future mysteries of Christ and the Church; nor is he mistaken who calls his song a prayer, he who also gave it such a title: The Prayer of Habakkuk the Prophet for Ignorances, because whatever a holy man speaks, indeed the whole of this is a prayer to God; whatever he does, anyone whose sincere intention is to please the Lord, this itself intercedes with God for him, and recommends him to the Lord.
Habakkuk 3:17 — Commentary on the Song of Habakkuk
For the fig tree will not bear fruit, and there will be no generation in the vineyards. The work of the olive will lie and the fields will not yield food. The sheep have failed from their food, and there will be no oxen in the stalls. But I will glory in the Lord, and I will rejoice in God my Savior. For when the opulence of worldly things fails, carnal and lovers of this life are troubled, the righteous do not grieve over the loss of temporal goods but rejoice in the possession of the heavenly kingdom promised to the poor of Christ, mindful of the promised consolation of Him who said: Do not fear, little flock, for it has pleased your Father to give you the kingdom. And what wonderful faith, hope, and love of the prophet! The Son of God had not yet appeared in man receiving the name Jesus from His parents, and he, foreseeing the same name in the Spirit, testifies that he rejoices in Him amidst adversities, who would open the gate of the heavenly homeland for His faithful long after being born in the flesh. If anyone also seeks to expound these verses figuratively, the fig tree, vineyard, and olive were the synagogue of the Jews, which brought forth the sweetness of good works, the fragrance of fervent love, and the richness of a merciful soul devoted to God. Sheep and oxen were typically in the same people; the sheep, namely, in those who humbly heard the voice of the supreme Shepherd; the oxen, on the other hand, were in those who, zealously bearing the yoke of the law, by diligently teaching and correcting the hearts of listeners, as it were plowing the land of the Lord, prepared for the fruits of good works; and for those living spiritually, the fields of the divine Scriptures most widely made spiritual foods, with whose nourishment he who was made like a beast before the Lord delighted, and always adhered to Him, saying: The Lord is my shepherd, and I shall not want, in a place of pasture, He has placed me there (Ps. 22:1). But this fig tree, to which the Lord came the third time, that is, in the legislation through Moses, in the diligent rebuke and exhortation through the prophets, in the offering of grace through Himself, neglected to bear the fruit of virtue, because of which it was condemned to eternal dryness by His curse. The generation in the vineyards of the Lord once failed, that is, the fruit of charity failed among the crowds of the Jews, because they offered vinegar to Him who thirsted instead of wine, that is, the sweetness of virtues He sought in them, they brought forth the bitterness of vices desiring virtues. The work of the olive lied, when that people anointed the heads of the wretched with the oil of flattery, and echoed the true words of the prophet falsely, saying: But I, like a fruitful olive tree in the house of God, have trusted in the mercy of God (Ps. 51:10), wherefore at the time of the final retribution, bringing forth extinguished lamps, with their own darkness, they will be excluded from the entrance to the heavenly homeland. The fields do not yield food when the same people, opening the pages of divine writings, cannot rightly understand and find the pastures of truth. The sheep fail from their food, for those whom the refreshment of internal sweetness is absent, whence the innocence of a simple life may not come forth. Thus it was said: the sheep have failed from their food, that is, because food was lacking, as the Prophet in the Psalms: And my flesh, he says, was changed because of the oil (Ps. 108:24), that is, because the oil with which I might be refreshed or anointed was not there. Indeed, some Codices have it this way: The sheep have failed because they did not eat, and there are no oxen in the stalls. For although there are abundantly in the Jews the stalls of heavenly writings; yet because they do not taste the food of heavenly understanding in them, those who bear the sweet yoke of the Gospel are absent. Considering all these things that are to come upon the perfidious part of hi…
Habakkuk 3:18 — Homilies on the Gospels 1:5
"And [Joseph] called his name Jesus." "Jesus" in Hebrew means "saving" or "Savior" in Latin. It is clear that the prophets most certainly call upon his name. Hence these things are sung in great desire for a vision of him: "My soul will exult in the Lord and take delight in his salvation." "My soul pines for your salvation." "I, however, will glory in the Lord; I will rejoice in God my Jesus." And especially that [verse]: "God in your name save me!" as if [the prophet] would say, "You who are called Savior; make bright the glory of your name in me by saving."
Habakkuk 3:19 — Commentary on the Song of Habakkuk
The Lord God is my strength, and He will make my feet as sure as deer's, and He will set me on high places, so that I may triumph in His glory. As if He openly says: Indeed, beneath me my strength is troubled, that is, while I contemplate the condition of human frailty, which is below; and while I lift the eyes of my mind to the grace of divine help, I trust that I can make strength in Him. He is able to lead the steps of my works to the completion of a firm end; He can set me on high so that we may utterly despise all the loftiness of worldly power by the contemplation of eternal goods. I shall overcome all temptations which come to me either from the adversities or the blandishments of the world in His love through which I will be, that is, while in all things I do not seek my own glory, but His, from whom I remember that I have received whatever good I do. For deservedly, they are helped by the Lord, that having overcome temptations, they, having been proven, may reach the prize of the heavenly calling, who refer the entire cause of their victory to His praise. Some manuscripts have: And I will triumph in His Song, which looks to the same sense. For whoever knows how to give thanks to Him from the heart in all the tribulations he suffers, he triumphs in the Lord's Song, knowing that all things work together for good to those who love God, and as accustomed with blessed Job: Blessed be the name of the Lord (Job 1:21). Finally, the apostles Paul and Silas, amid beatings, darkness, and chains of prison, sang a hymn to God; and thus divinely helped, they suddenly emerged as victors, for indeed, although their feet seemed to be tightly bound in stocks, the steps of their works were made complete in virtues. Beautifully, the end of this prophetic song corresponds to its beginning. For he who, having heard and considered the works of the Lord appearing in the flesh, faithfully fears and trembles, is made so that, despising those things which in this life are borne in various states like the waves of the sea, he may glory and rejoice in Him alone whose joys he can perpetually enjoy; helped by Him, so that he is neither broken by the adversities of the present world nor enervated by its allurements; he sings the praises of His grace both in the present, that he may deserve to conquer, and in the future, because he has conquered, he should never cease to sing. It also happens that such a soul overcomes the world in the glory of the Lord, namely, by His same glory, both often recalled to memory in times of struggles, and beheld perpetually in times of rewards, according to what He promised: Blessed are the pure in heart, for they shall see God (Matthew 5:8). It should be noted, however, that with the prayer or song of Habakkuk explained, his name, which is interpreted as embracing, corresponds to the sense of the same prayer. For it is clear that he embraced the Lord with the inward love of the heart and adhered to Him, who testifies that he glories and rejoices in Him alone. May it happen, dearest sister and virgin of Christ, that also we, loving Him, may be made worthy of such a name. If indeed we strive to embrace Him with all our heart, all our soul, and all our strength, He will deign to embrace us with the arms of His love, mindful of His promise where He says: He who loves me will be loved by my Father, and I will love him and manifest myself to him (John 14:21); and thus we will deserve to be numbered among the members of that bride who is accustomed to joyfully sing to her Creator, her heavenly spouse: His left hand is under my head, and His right hand shall embrace me. Amen (Song of Solomon 2:6).
Hebrews 1:9 — Homilies on the Gospels 1.5
Jesus is the name of the son who was born of a virgin, and, as the angel explained, this name signified that he would save his people from their sins. He who saves from sins is doubtlessly the same one who will save from the corruption of mind and body that happens as a result of sins. "Christ" is a term of priestly and royal dignity, for from "chrism"—that is, an anointing with holy oil—priests and kings were in the law called "christs," and they signified him who appeared in the world as true king and high priest and was anointed with the oil of gladness above those who shared with him. From this anointing, that is, the chrism, he himself is called "Christ," and those who share this anointing, that is, spiritual grace, are called "Christians." In that he is Savior, may he deign to save us from sin. In that he is high priest, may he deign to reconcile us to God the Father. In that he is king, may he deign to give us the eternal kingdom of his Father. He is Jesus Christ our Lord, who with the Father and the Holy Spirit lives and reigns, God for all ages. Amen.
Hebrews 1:14 — Homilies on the Gospels 2.10
It is no secret that angels are frequently present, invisibly, at the side of the elect, in order to defend them from the snares of the cunning enemy and uphold them by the great gift of heavenly desire. The apostle attests to this when he says, "Are they not all ministering spirits sent forth to serve for the sake of those who are to obtain salvation?" Nevertheless, we should believe that the angelic spirits are especially present to us when we give ourselves in a special way to divine services, that is, when we enter a church and open our ears to sacred reading, or give our attention to psalm singing, or apply ourselves to prayer, or celebrate the solemnity of the mass. Hence the apostle advises women to have a veil over their heads in church on account of the angels. And a prophet says, "I will sing psalms to you in the sight of the angels." We are not permitted to doubt that where the mysteries of the Lord's body and blood are being enacted, a gathering of the citizens from on high is present—those who were keeping such careful watch at the tomb where Christ's venerable body had been placed and from which he had departed by rising. Hence we must strive meticulously, my brothers, when we come into the church to pay the due service of divine praise or to perform the solemnity of the mass, to be always mindful of the angelic presence, and to fulfill our heavenly duty with fear and fitting veneration, following the example of the women devoted to God who were afraid when the angels appeared to them at the tomb, and who, we are told, bowed their faces to the earth.
Hebrews 7:1 — Homilies on the Gospels 2.19
Just as our Redeemer, when he appeared in the flesh, deigned to become like a king to us by bestowing a heavenly kingdom, so too did he become a high priest by offering himself for us as a sacrifice to God with an odor of sweetness. Hence it is written, "The Lord has sworn and will not change his mind, 'You are a priest forever according to the order of Melchizedek.' " Melchizedek, as we read, was a priest of the Most High God long before the time of the priesthood of the law, and he offered bread and wine to the Lord. Our Redeemer is said to be a priest "after the order of Melchizedek" because he put aside the sacrificial victims stipulated by the law and instituted the same type of sacrifice to be offered in the new covenant in the mystery of his own body and blood.
Hebrews 7:17 — Homilies on the Gospels 1.15
And in the Apocalypse, John the apostle … says, "Who loved us and washed from us our sins in his blood." Not only did he wash away our sins in his blood when he gave his blood for us on the cross, or when each of us was cleansed in his baptism by the mystery of his most sacred passion. But he also takes away every day the sins of the world and washes us of our daily sins in his blood, when the memory of his blessed passion is reenacted on the altar, when a created thing, bread and wine, is transformed by the ineffable sanctification of the Spirit into the sacrament of his flesh and blood. Thus his body and blood is not poured forth and slain by the hands of the unfaithful to their own ruin, but he is taken by the mouth of the faithful to their salvation.The lamb in the law of Passover rightly shows us a type of him, since, having once liberated the people from their Egyptian servitude, it sanctified the people every year by being immolated in memory of their liberation, until he came, to whom such a sacrificial offering gave testimony. When he was offered to the Father for us as a sacrificial offering and for a sweet savor, he transformed, by the lamb that was offered, the mystery of his passion into a created thing, bread and wine, having been made "a priest forever after the order of Melchizedek."
Hebrews 8:12-13 — Homilies on the Gospels 2.20
For what is the meaning of John's being born to elderly parents? Was it not to indicate the earthly birth of the one who was soon to follow, since by bringing forward the hidden spiritual mysteries of the new covenant, he would teach that the fleshly observance of the law and the priesthood of the old covenant were now to be brought to an end? For "what is becoming obsolete and growing old is ready to vanish away." And what does it mean that our Lord's precursor came from a father who was mute, a leader of the priests of that time? Is it not that, by the time our Lord appeared, the tongue of the ancient priesthood had to a large extent become mute as regards the spiritual sense of the law's teaching, since the scribes and those learned in the law were only concerned with teaching the keeping of the letter of the law? Moreover, in a number of instances, they were even falsifying the letter of the law by substituting their own traditions, as is proven by our Lord's having rebuked them more than once in the Gospels. And what does it mean that he was born to a barren mother? Is it not that the law, which was ordered to beget spiritual issue for God with the help of the priestly office, led no one to perfection, undoubtedly because it was unable to open up the gates of the kingdom to its followers? The author of the law himself, born under the law, took away from the law the opprobrium of its barrenness, for he pointed out that it was to be understood spiritually; and he taught that in it was formerly prefigured and, as it were, conceived, the gift of happiness from on high which now shines out clearly in the gospel.
Hebrews 9:4 — On the Tabernacle 1.4.17
Now the golden urn in the ark holding the manna is the holy soul in Christ that contains in itself all the fullness of divinity. Aaron's rod that budded although cut off from the tree is the invincible power of his priesthood, concerning which the prophet says, "Your royal scepter is a scepter of equity." Even after it seemed for the time being to have been cut off through death, in the dawn of the resurrection morn it was found to have blossomed again all the more vigorously, and it became clear that it would remain forever imperishable and unfading. For "Christ being raised from the dead will never die again; death no longer has dominion over him." The tablets of the covenant in the ark indicate that all knowledge of the Father's secrets and all power of judgment are in Christ. For on the tablets of the covenant were inscribed the faith of the eternal divinity which creates and rules the world, and the commandments through which one ought to serve God, and the discerning judgment with which God rightly condemns those who hate God and with due mercy rewards those who love him. This, then, is the testimony that the Lord gave Moses to be put into the ark. It indicated the truth that we ought to confess in Christ about his flesh, his son, and his word. It showed that after the passion of death the same flesh would be glorified in the resurrection and lifted up in the eternal dignity of a king and priest. It taught that he alone is privy to the Father's secrets, just as truly as he is the judge of all worlds, of one and the same majesty with the Father.
Hebrews 9:4-5 — On the Tabernacle 1.5.20-21
The ark can also be taken figuratively as the holy church that is constructed from incorruptible wood, that is, from holy souls. Extended throughout the four quarters of the world, with faith in the holy gospel, the church expects from God the eternal crown of life. It contains in itself the tables of the covenant by continual meditation on the law of God. It also contains the golden urn with the manna as a guarantee of the Lord's incarnation, and Aaron's rod that budded as a sharing in the kingship and priesthood of the Lord; for the apostle Peter says, "But you are a chosen race, a royal priesthood." Up above, it has the propitiatory to remind it that every good thing it possesses it has received from the generosity of divine grace. And on the propitiatory it has the glorious cherubim, signifying either the angelic assistance with which it is always aided by a gracious God or the Testaments in which it is taught how it ought to live and in what manner it ought to seek the aid of divine propitiation so that it may live properly. Now the cherubim were set over the propitiatory in this way, just as the city of Christ, that is, the holy church, is said to have been built upon the mountain, that is, upon Christ himself; not that his city can be higher than he but because it derives support from his assistance. The ark has cherubim over the propitiatory because both the angelic ministries and the divine eloquences surely give aid to the church insofar as they themselves stand firm upon the foundation of the highest truth.
Hebrews 9:6-7 — On the Tabernacle 2.8.71
Figuratively, the curtain in the temple represents the same curtain that the apostle declares openly to the Hebrews, in the place where he also explains properly, according to the allegorical sense, the reason that "the priests go continually into the outer tent, performing their ritual duties, but into the second only the high priest goes, and he but once a year, and not without taking blood which he offers for himself and for the errors of the people." This curtain is interpreted as heaven. And the priests entered into the first tabernacle with sacrifices daily throughout the year, which further illustrates the circumstances of this life, in which the saints who serve the Lord as true priests of God and of his Christ ceaselessly atone for the daily errors of their frailty, without which they are by no means able to exist in this life through the daily sacrifices of good works and the daily libations of their own tears. But the apostle understands the high priest who went into the Holy of Holies with the blood of victims once a year to be the great high priest himself, of whom it was said, "You are a priest forever after the order of Melchizedek." He who as both priest and victim had offered himself through his own blood once for our sins entered "into heaven itself, now to appear in the presence of God on our behalf."
Hebrews 9:11 — Homilies on the Gospels 2.1
"The Jews said, 'It has taken forty-six years to build this temple, and will you raise it up in three days?' " They answered as they understood. But lest we too should perceive our Lord's spiritual word in a carnal way, the Evangelist subsequently explained what temple it was of which he was speaking.… This number forty-six of years is most apt for the perfecting of our Lord's physical body. Writers of natural history tell us that the form of the human body is completed within this number of days. During the first six days after conception it has a likeness to milk; during the following nine days it is changed into blood; next, in twelve days it becomes solid; during the remaining eighteen days it is formed into the perfect features of all its members; and after this, during the time remaining until birth, it increases in size. Six plus nine plus twelve plus eighteen make forty-five. If to this we add one, that is the day on which the body, divided into its separate members, begins to grow. We find the same number of days in the building up of our Lord's body as there were years in the construction of the temple.And because that temple made by human hands prefigured our Lord's most sacred body, which he took from the Virgin, and in like manner pointed to his body which is the church, and to the body and soul of each one of the faithful, as we find in quite a few places in the Scriptures.
Hebrews 9:27-28 — Homilies on the Gospels 2.19
On the day of atonement the high priest was commanded to expiate the sanctuary and the tabernacle of testimony, together with the altar, the priests as well, and the entire people. John showed clearly who that high priest was and what the expiation was when, as Jesus was coming to his baptism, he spoke, saying, "Behold, the Lamb of God, who takes away the sin of the world." This expiation had been established to be celebrated once during the year because, as the apostle says, "Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him." As for the fact that after the high priest went into the sanctuary to make intercession, no other person was permitted to be in the tabernacle until after he came out—this indicates the weakness of the holy church, which was not yet fit to suffer for its faith in him. This was made evident in the case of the apostles themselves, who, when his passion had begun, "all forsook him and fled." When the expiation was completed, the high priest came forth so that an opportunity might be given to others to go into the tabernacle. When the sacrifice of his passion was over, Christ appeared to his disciples; by giving them the grace of the Holy Spirit he strengthened their heart further for offering to God sacrificial offerings, not only of devoted works and prayer but also of his own blood. I have explained these details about the observance of this festivity under the law so fully in order that you, dear ones, may acknowledge how appropriately the proclamations of new grace took their starting point from it, in which, in so many ways, the working out of this grace and the redemption of the whole world is expressed.
Hebrews 10:1-2 — Homilies on the Gospels 1.2
The law was indeed given through Moses, and there it was determined by a heavenly rule what was to be done and what was to be avoided, but what it commanded was completed only by the grace of Christ. On the one hand, that law was capable of pointing out sin, teaching justice and showing transgressors what they are charged with. On the other hand, the grace of Christ, poured out in the hearts of the faithful through the spirit of charity, brings it about that what the law commanded may be fulfilled. Hence that which was written, "do not covet," is the law given through Moses because it is commanded, but grace comes through Christ when what is commanded is fulfilled. Truth came through Christ because "the law has but a shadow of the good things to come, instead of the true form of these realities." And, as the apostle says elsewhere, "These things happened to them as a figure." But in place of a shadow Christ displayed the light of truth, and in place of the figure of the law he displayed the exact image of the things which were prefigured when, with the giving of the grace of the Spirit, he made clear to his disciples the meaning so that they could understand the Scriptures. The law was given through Moses when the people were commanded to be made clean by the sprinkling of the blood of a lamb. The grace and truth which were prefigured in the law came through Jesus Christ when he himself, having suffered on the cross, "freed us from our sins by his blood."
Hebrews 11:5-6 — Homilies on the Gospels 1.11
And so that the favors of heavenly condescension might not be lacking to any period of this transitory world, those who lived from the inception of the world up to the time of the giving of circumcision, and those from other countries who lived after the giving of circumcision, also pleased God. [They did so] either by the offering of sacrificial offerings or alternatively by the virtue of faith alone, since they committed their souls and those of their own to the Creator, and so [they] took care to free themselves from the bonds of the original guilt. For "without faith it is impossible to please God." And as it is written in another place, "The just person lives by faith."
Hebrews 12:5-6 — Homilies on the Gospels 2.23
At this point we might consider and commit more actively to memory how almighty God allows God's chosen ones and beloved servants—those God has predestined to life and the eternal kingdom—to be so stricken in this life by the persecution of the wicked and to be wasted by so many kinds and such fierce punishments and deaths. This is so that when we have viewed the sufferings of the maturely faithful, we may grieve less over the adversities that perhaps have happened to us and learn instead to esteem it complete joy when we fall into various kinds of struggles, keeping in mind that "the Lord disciplines him whom he loves and chastises every son whom he receives."
Hosea 2:23 — Commentary on the Catholic Epistles, 1 Peter 2:10
"You who were once not a people but now are the people of God, who did not seek after mercy but now have received mercy." By these verses he indicates clearly that he has written this letter to those who had come from the Gentiles to the faith, who were once separated from the way of life of the people of God but then through the grace of faith were joined to his people and obtained the mercy that they did not know how to hope for. He takes them, however, from the prophet Hosea, who predicted the calling of the Gentiles and said, "I shall call [those who were] not my people my people and [those who did] not receive mercy [a people] having received mercy. And it will be in the place where it was said, 'You are not my people,' there they will be called sons of the living God."
Isaiah 1:3 — Homilies on the Gospels 1:6
By the ox he designates the people of the Jews, who were accustomed to carry the yoke of the law and to ruminate upon its words; by the donkey he represents the people of the nations, who remained always unclean with the stains of idolatry. From both peoples a great many turned to the grace of the gospel and recognized the owner by whom they were created. [They] were seeking by means of his heavenly nourishing fare to grow toward perpetual salvation.
Isaiah 1:16 — Homilies on the Gospels 2:14
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.
Isaiah 2:3 — Homilies on the Gospels 2:15
It was opportune that the preaching of repentance and the forgiveness of sins through confession of Christ's name should have started from Jerusalem. Where the splendor of his teaching and virtues, where the triumph of his passion, where the joy of his resurrection and ascension were accomplished, there the first root of faith in him would be brought forth; [there] the first shoot of the burgeoning church, like that of some kind of great vine, would be planted. Just so, by an increase in the spreading of the word, [the church] would extend the branches of her teaching into the whole wide world.… It was opportune that the preaching of repentance and the forgiveness of sins, good news to be proclaimed to idolatrous nations and those defiled by various evil deeds, should take its start from Jerusalem, lest any of those defiled, thoroughly terrified by the magnitude of their offenses, should doubt the possibility of obtaining pardon if they performed fruits worthy of repentance, when it was a fact that pardon had been granted to those at Jerusalem who had blasphemed and crucified the Son of God.
Isaiah 4:2 — Homilies on the Gospels 1:4
The Lord indeed gave of his generosity in that he arranged to liberate the human race from the crime of its transgression through his only-begotten Son. He gave of his generosity because with the grace of the Holy Spirit he consecrated for his entry the temple of a virginal womb. And our earth gave its fruit because the same virgin who had her body from the earth bore a son who was coequal to God the Father in his divinity but by the reality of [his] flesh consubstantial with her. Concerning this, Isaiah also, looking toward the time of human redemption, said, "On that day the branch of the Lord will be in magnificence and in glory, and the fruit of the earth will be sublime." The branch of the Lord was in magnificence and glory when the undying Son of God, appearing temporally in the flesh as a bright light, poured out upon the world the greatness of his heavenly virtues. The fruit of the earth became sublime when the mortal flesh that God received from our nature, already rendered immortal in virtue of the resurrection, was raised up to heaven.
Isaiah 5:18 — Homilies on the Gospels 2:1
Our Lord shows what reward awaits hypocritical workers when he made a scourge of cords and drove them all out of the temple. They are cast out as sharers of the inheritance of the saints if, after they are chosen to be among the saints, they either perform good acts deceitfully or evil acts openly. He also drives out the sheep and oxen when he shows the life and teaching of such persons deserve condemnation. The cords with which he expelled the wicked persons from the temple by scourging them are the progressive development of [their] evil actions, which provide material to the strict Judge for condemning those who are to be rejected.… The person who heaps sins upon sins, for which he will be condemned more severely, is like one lengthening the cords with which he can be bound and scourged, adding to them little by little.
Isaiah 7:14 — Homilies on the Gospels 1:5
The Savior's name, because of which he is called "God with us" by the prophet, signifies both natures of his one person. For he who, born before time from the Father, is God himself in the fullness of time, became Emmanuel (that is, "God with us") in his mother's womb, because he deigned to take the weakness of our nature into the unity of his person when "the Word was made flesh and dwelt among us." In a wonderful manner he began to be what we are, while not ceasing to be what he had been, assuming our nature in such a way that he himself would not lose what he had been.
Isaiah 9:6 — Homilies on the Gospels 1:23
Clothed in flesh, [Christ] descended into the water as "an angel of great counsel," that is, as a herald of the Father's will to Jewish people. By his deeds and his teaching he moved sinners, so that he would be killed—he who, by his bodily death, was able not only to heal those who were ailing spiritually but also to bring the dead back to life. The movement of the water, then, suggests the Lord's passion, which occurred by the Jewish nation being moved and stirred up.
Isaiah 9:6 — Homilies on the Gospels 2:9
Surely the entire divinely arranged plan of our Redeemer's [coming] in the flesh is the reconciliation of the world—it was for this purpose that he became incarnate, for this he suffered, for this he was raised from the dead—that he might lead us, who had incurred God's anger by sinning, back to God's peace by his act of reconciliation. Hence he was rightly given the name "Father of the world to come" and "Prince of peace" by the prophet; and the apostle, writing about him to those from among the nations who had believed, said, "And coming, he brought the good news of peace to you who were from far off and peace to those who were near, since through him we both have access in one Spirit to the Father."
Isaiah 9:6 — Homilies on the Gospels 1:6
"Which will be to all people," not to all the people of the Jews, nor to all the people of the nations, but to all the people who, either from the Jews or from the nations of the whole world, are brought together in one flock to one confession of Christ. From one and the same partaking of the mysteries of Christ they are called "Christian." …The light of life rose for those of us dwelling in the region of the shadow of death.
Isaiah 9:7 — Commentary on Proverbs 1:3
In this verse, Solomon signifies the everlasting light by "length of days," the survival of death by "years of life" and the state of happiness to be discovered by "growth in peace." Isaiah refers to the same reality when he says, "His government will be increased, and there will be no end to peace." For when the people of God are obedient to God's law, both historically and at the present time, they are enabled to live for a long time in the repose of peace.
Isaiah 9:7 — Homilies on the Gospels 1:6
And, indeed, just as in his divinity the Mediator between God and human beings foresaw the mother of whom he willed to be born when he should so will, so also in his humanity he chose the time that he wished for his nativity. Moreover, he himself granted that that [time] should be such as he willed, namely, that in a calm among the storm of wars a singular tranquility of unusual peace should cover the whole world.… He chose a time of utmost peace as the time when he would be born because this was the reason for his being born in the world, that he might lead the human race back to the gifts of heavenly peace.… Our Lord was born in a time of peace, so that even by the circumstance of the time he might teach that he was the very one of whom the prophecy sent before [him] spoke: "His sovereignty will be multiplied, and there will be no end of peace." … The very author of peace and the Maker of time sent before him a time of peace, and thus when he appeared in the flesh he opened an approach to light and proclaimed the joys of eternal peace first to the house of Jacob (that is, the Israelite people), and then to all the nations which came streaming to him. And we must not pass over the fact that the serenity of that earthly peace, at the time when the heavenly king was born, not only offered testimony to his grace but also provided a service, since it bestowed on the preachers of his word the capability of traveling over the world and spreading abroad the grace of the gospel wherever they wished.
Isaiah 9:7 — Commentary on Samuel 4:24
This voice of repentance is that of the Jewish people and of all who found in Christ access to the salvation for which they were searching. I now know with certainty that you are the one concerning whom it was said "his government will be increased and there will be no end to peace" and that you govern the kingdom in which the pure of heart will see God with unceasing happiness. I beg you, therefore, to strengthen and increase the faith that you imparted to me through the bestowal of your sacraments and heavenly gifts. Thus, having received the pledge of the Spirit, may I remain confident that you will forevermore preserve from destruction the generation of works which were begotten by my heart after the washing of my body and that you will never remove my name from the heavenly home which you deigned to grant to my fathers who, through the law, faithfully and devoutly awaited your coming.
Isaiah 9:7 — Commentary on Acts 3
When Israel had been saved through the apostles, all the world flocked to the threshold of truth and of the peacemaker Solomon, of whom it was said, "His dominion will be increased and there will be no end of peace." For he [Christ] is "the stone broken off from the mountain," and in his earthly reign of faith, as he falls upon his enemy, he alone possesses a peaceful dominion throughout the earth.
Isaiah 9:7 — On the Gospel of Luke 1:1.33
Isaiah said, "His government will be increased, and there will be no end to peace upon the throne of David and his kingdom, to confirm and strengthen it in right judgment and justice."He did not say "to acquire the glory of worldly riches" or "to have victory over many peoples and cities" or "to conquer the powerful," but "to confirm it in right judgment and justice." For it is through this that the church is strengthened and the kingdom of Christ is extended both within each of the faithful and throughout the entire world.
Isaiah 9:7 — Commentary on Proverbs 1:1
Solomon gave the name "parables" or "metaphors" to this book [Proverbs] because he wanted us to understand it profoundly, not just according to the literal sense. He prefigures the Lord in this respect, who would speak to the crowds through parables. For just as Solomon's own name and peaceful reign foretold the enduring kingdom of Christ and of the church, concerning which it is written "his government will be increased, and there will be no end to peace upon the throne of David and his kingdom," so also did his construction and dedication of the temple artfully refer to the building of holy church, which will be dedicated for all eternity at the resurrection. The testimony of the crowds of people who greeted Christ with palm branches and praises at his entry into Jerusalem also declares him to be the son of David and the spiritual king of Israel.
Isaiah 9:7 — Commentary on Ezra and Nehemiah 1:14-30
What does the spiritual house or temple that King Solomon made for the Lord in Jerusalem signify? Solomon himself, whose name means "peaceful," is a fitting symbol of the one about whom the prophet sang, "His government will be increased, and there will be no end to peace." [This is] the same one concerning whom the apostle also wrote to the church of the Gentiles, "and he came and preached peace to you who were far off and peace to those who were near, for through him we both have access in one Spirit to the Father."That it took Solomon seven years to build the temple, which he completed and dedicated in the eighth year, was a sign that for seven years, or the entire span of the present age, the Lord would build the church as a heavenly dwelling for the gathered faithful. In the future life, however, when he appears in the glory of the resurrection, he will complete and perfect the church and raise it forevermore to the joy of life immortal in the vision of his beauty. Our resurrection, then, is rightly signified by the number eight, since the just will be raised from the dead on the eighth day, that is, after the seventh of the sabbath.
Isaiah 9:7 — Homilies on the Gospels 2:24
All these things, as the apostle teaches, "were done as an example for us" and were written down for us, and so we must scrutinize them carefully for their spiritual meaning. King Solomon, whose name means "peaceful," typologically designates our Redeemer himself, of whom Isaiah says, "His sovereignty will be increased, and there will be no end of peace." The temple that he built is his catholic church, which he gathers into the one structure of his faith and charity from all the believers throughout the world, as it were from living stones.
Isaiah 11:1 — Homilies on the Gospels 1:7
Now [Mary] saw that she herself, who had arisen from the stock of Jesse, had conceived God's Son of the Holy Spirit.
Isaiah 11:1 — On the Tabernacle 1:6
For it is history when something is reported as having been done or said in plain discourse according to the letter; for example, the people of Israel, after they had been delivered from Egypt, are said to have made a tabernacle for the Lord in the wilderness. It is allegory when the presence of Christ and the sacraments of the church are designated by mystical words or things; by words, certainly, as when Isaiah says, "A shoot [virga] shall come forth from the root of Jesse, and a flower shall rise up from his root," which is to say openly, "The Virgin Mary will be born from the stock of David, and Christ will proceed from his lineage"; and by things, as when the people delivered from Egyptian slavery through the blood of the lamb signifies the church freed from the devil's domination by the passion of Christ.
Isaiah 11:1 — Homilies on the Gospels 1:6
The prophet Isaiah bears witness that our Redeemer had to be conceived in Nazareth when he says, "A nazareus will ascend from his root." The term nazareus has the meaning of "flower" or "clean." The Son of God made incarnate for us can properly be named by this term, both because he adopted the nature of a human being clean from all vices and because in him the font and origin of spiritual fruits came forth for all believers, since to them he both pointed out examples and granted the fruits of living properly and blessedly.
Isaiah 11:1 — On the Tabernacle 1:9
The seven lamps are the seven gifts of the Holy Spirit, all of which remain in our Lord and Redeemer forever and are distributed in his members (that is, in all the elect) according to his will. Therefore the seven lamps are set upon the lampstand because upon our Redeemer, the firstborn "from the root of Jesse," rested "the Spirit of wisdom and of understanding, the Spirit of counsel and of fortitude, the Spirit of knowledge and of godliness," and he was filled "with the Spirit of the fear of the Lord." As he himself also says through the same prophet, "The Spirit of the Lord is upon me because the Lord has anointed me."
Isaiah 11:2-3 — On the Tabernacle 1:9
The seven lamps are the seven gifts of the Holy Spirit, all of which remain in our Lord and Redeemer forever and are distributed in his members (that is, in all the elect) according to his will.
Isaiah 11:2-3 — Homilies on the Gospels 1:2
Only of the mediator between God and humanity, the man Jesus Christ, can it be said truthfully, "And the Spirit of the Lord will rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and piety, and the Spirit of the fear of the Lord will fill him." Each of the saints, on the other hand, receives not the fullness of his Spirit but receives from his fullness only as the Spirit grants it, for "to one is given through the Spirit a word of wisdom, and to another a word of knowledge according to the same Spirit, to another faith in the same Spirit, to another the grace of healing in the one Spirit, to another the working of miracles, to another prophecy, to another the discernment of spirits, to another different kinds of languages, to another the interpretation of words. One and the same Spirit operates all of these gifts, dividing to each person as he wills."
Isaiah 11:4 — Commentary on Samuel 1:7.6
Hence, when Isaiah said "he will judge the poor with justice," he was without doubt speaking of those very persons to whom it was said, "Blessed are you poor, for yours is the kingdom of God."
Isaiah 19:1 — On the Gospel of Luke 4:12.51
But if the entire world is divided against itself with respect to faith in Christ, each home contains both infidels and believers. A good war is waged, therefore, to disrupt an evil peace. Isaiah also announced prophetically under the figure of Egypt: "Behold, the Lord will ascend upon a light cloud and will come to Egypt, and the idols of Egypt will tremble at his presence and the hearts of the Egyptians will melt within them, and I will cause Egyptians to attack Egyptians." Clearly this refers to a struggle between proponents of the faith and its enemies.
Isaiah 19:1 — Homilies on the Gospels 2:15
The psalmist spoke of this solemnity [when he said], "God has ascended with a shout of jubilation, and the Lord with the sound of the trumpet." He ascended with a shout of jubilation, since he sought heaven as the disciples rejoiced in the glory of his being lifted up. He ascended with the sound of the trumpet, since he went up to the throne of his heavenly kingdom as the angels heralded his return to judge the living and the dead.How God, who is present always and everywhere and does not change from place to place, ascended, the same [inspired writer] declares elsewhere, saying, "He who makes a cloud his stairway and walks upon the wings of the winds." He calls the substance of human weakness with which "the sun of righteousness" clothed himself, that [the sight of him] might be borne by human beings, a cloud. Hence Isaiah says, "Behold, the Lord will ascend upon a swift cloud and will enter Egypt, and the idols of Egypt will be shaken before his face." The Lord ascended upon a swift cloud so that when he entered Egypt he might overturn its idols when "the Word was made flesh and dwelt among us." He took upon himself a body immune from all stains of iniquity and entered the world in it, so that he might destroy the cult of idolatry and make clear the true light of divinity to the shadowy and dark hearts of the Gentiles. He who is not enclosed in a place willed to go from place to place by means of this cloud, his human nature; in it he who always remains invisible in his divinity willed to suffer mockery, scourging and death; by means of it he who fills the heavens in the power of his divinity ascended into heaven, crowned with the power of his resurrection.
Isaiah 19:1 — On the Gospel of Luke 1:1.35
The blessed Virgin, being purely human, was unable to receive bodily all the plenitude of divinity. But the power of the Most High overshadowed her, that is, her body received the incorporeal light of divinity. The prophet comments on this beautifully: "Behold, the Lord will ascend upon on a light cloud and will come to Egypt," which is to say, Behold, the coeternal Word of God the Father, the light from light who was born before the ages, will receive at the end of the age a flesh and soul not burdened with any sin, and he will enter the world from a virginal womb, like a bridegroom from his chamber. Therefore, what will be born will be called holy, the Son of God. In distinction from our holiness, Jesus alone is said to be born holy.
Isaiah 19:1 — Commentary on the Song of Songs 3:4.15
Such brief downpours are rightly compared with the shallow, inflated boasting of secular teaching which often seems to pour forth an endless, deep river of eloquence and broad learning but soon dries up entirely, as though it had never existed at all, where the sun of justice and the summer of evangelical radiance shine. The Lord himself laments this state of affairs through the prophet: "They abandoned me, the fountain of living water, and dug for themselves broken cisterns which cannot hold water." Isaiah also says, "Behold, the Lord will ascend upon a light cloud and will come to Egypt," and again, "The water of the sea will dry up and the river will be desolate and arid." "A well of living waters," he said, "which flows from Lebanon," that is, from the church, whose life is both clear and deep. For Lebanon, which means "clarity," fills its camps with saving streams of wisdom for its subjects, as though they were an audience, like the Lord promises in the Gospel: "Whoever believes in me, as Scripture teaches, 'rivers of living water will flow from his heart.' " Explaining this, the Gospel adds, "He said this about the Spirit, whom those who believed in him would receive."
Isaiah 19:18 — On the Gospel of Luke 5:19.17-19
The servant is "faithful in very little" who does not defile the word of God but speaks as though he were speaking from God and with God in Christ. For whatever gifts we receive at present are very little and very poor in comparison with those of the future, since "now we know only partially and prophesy only partially, but when the perfect comes, the partial will pass away." The ten cities are souls coming to the grace of the gospel through the word of the law. And because he must be glorified, the one who will invest the money of the word worthily for God is placed over them. Hence one successful investor addressed the cities over whom he presided, that is, the souls whose governance he had accepted, asking, "What is our hope or joy or crown of glory? Is it not you before the Lord Jesus?"20"And another came, saying, 'Lord, your mina has made five minas.' " This servant is representative of those who were sent to evangelize the uncircumcised. The Lord had given him one mina for preaching, which means one and the same faith which is also believed by the circumcised. He made five minas because people who had previously been enslaved to their bodily senses he converted to the grace of evangelical faith. "And he said to him, 'You will be over five cities,' " that is, you will shine greatly and on high with the faith and conversion of those souls whom you imbued. Isaiah also spoke mystically about this: "In that day there will be five cities in the land of Egypt who speak the language of Canaan." The five cities in the land of Egypt are the five senses of the body we use in this world, namely, vision, hearing, taste, smell and touch. He who looks at a woman with concupiscence, he who shuts his ears not to hear the poor, he who gets drunk with wine, which is dissipation, he who delights in crowning himself with fresh roses, whose hands are covered with blood and whose right hand is filled with bribes, represents the five cities that speak the language of Egypt, that is, that perform the works of darkness with all of their senses, for Egypt sings of the darkness. But he who blocks his ears not to hear of blood and closes his eyes not to see evil, he who tastes and sees how sweet is the Lord, who castigates his body and makes it his slave, who is able to say with the apostle "we are the fragrance of Christ to God," represents the cities of those who speak the altered language of Canaan. And the one who delivered them from darkness by his teaching is rightly rewarded with the leadership of five cities because he is being honored not only for his own progress but also for that of those whom he called to the light.
Isaiah 24:23 — On the Gospel of Mark 4:13.24
The stars on the day of judgment will be seen obscurely, not because of a gradual waning of their own light but due to the overwhelming brilliance of the true light, who is the supreme Judge coming in majesty, and the light of the Father and the holy angels. Nevertheless, nothing should prevent us from understanding that the sun, the moon and other stars will be deprived temporarily of their own light, as happened to the sun at the Lord's passion. But because the moon, which should have been full at that time, lay hidden behind the earth, Joel's prophesy remains unfulfilled still today, for after he had said "the sun will be turned to darkness," he added, "and the moon to blood before the great and magnificent day of the Lord comes." Isaiah also spoke about the day of judgment, saying, "The moon will be ashamed and the sun confounded when the Lord of hosts reigns on Mount Zion and in Jerusalem and is glorified in the presence of Jerusalem's elders."
Isaiah 26:12 — Commentary on Proverbs 2:20
"A man's steps are directed by the Lord." Whoever walks a straight path composed of human steps does so not by the freedom of human judgment but by the governance of him to whom Isaiah said, "All of our works were accomplished by you." "What man can understand his way?" In this it becomes clear that whatever goodness anyone possesses from himself he does not have except through the grace of God, because no one is able to understand through the freedom of his own judgment either what kind of future he will have or the quality and duration of conquests to come.
Isaiah 26:18 — Homilies on the Gospels 2:13
"When a woman gives birth, she is sorrowful because her hour has come." He refers to holy church as a woman on account of her fruitfulness in good works and because she never ceases to beget spiritual children for God. He says also in another place about this, "The kingdom of heaven is like yeast which a woman took and hid in three measures of flour until the whole [mass] was leavened." A woman took some yeast when the church, by the Lord's generosity, secured the energy of love and faith from on high. She hid this "in three measures of flour until the whole [mass] was leavened" when she performed her ministry of imparting the word of life to parts of Asia [Minor], Europe and Africa, until all the bounds of the world were on fire with love for the heavenly kingdom. The one who said sadly to those who were departing from the purity of the faith, "My little children, for whom I am again in travail, until Christ be formed in you," was indicating that he was among this woman's members. They testified that they were among her members who were enkindled with heavenly desires, who cried out in praise of their Maker, "It is out of fear of you, Lord, that we have conceived and been in travail and given birth to the Spirit."
Isaiah 29:17 — Commentary on Acts 9
Note that [Paul] taught Greeks in Jerusalem, and Jews in Damascus which is a Gentile city, even though this should signify that Gentiles were to be included in the city of God and Jews were to fall into the faithlessness of the Gentiles, in accordance with what Isaiah said, "Lebanon shall be changed into Carmel, and Carmel shall be regarded as a wasteland."
Isaiah 29:18 — Commentary on Genesis 1:2.4-5
Neither was heaven created in any six-day period and the stars illuminated and the dry land separated from the water and the trees and vegetation planted. Rather, Scripture customarily uses "day" to denote an unspecified period of time, as the apostle did when he said, "Behold, this is the day of salvation." He was not referring to a particular day but to the entirety of the time of the present life in which we labor for eternal salvation. The prophet also spoke not of one specific day but of numerous moments of divine grace, saying, "In that day, the deaf will hear the words of this book." Moreover, it is difficult to understand how in one day God made heaven and earth and all the brush of the field and every plant of every region, unless we say that all creatures were created simultaneously in formless matter, according to which it is written: "He who lives forever created all things together."
Isaiah 30:26 — THE RECKONING OF TIME 6:70
But when there will be a new heaven and a new earth after the judgment—which is not one heaven and earth replacing another but these very same ones which will shine forth, having been renewed by fire and glorified by the power of the resurrection—then, as Isaiah predicts, "The light of the moon will be as the light of the sun, and the light of the sun will be sevenfold, as the light of seven days."
Isaiah 30:26 — On the Gospel of Mark 4:13.24
Moreover, when the day of judgment has been completed and the glory of the future life has become evident with the new heaven and the new earth, then will come to pass what the same prophet announced elsewhere: "The light of the moon will be as the light of the sun, and the light of the sun will be increased sevenfold, like the light of seven days."
Isaiah 30:26 — THE RECKONING OF TIME 3:43
Why should the lunar reckoning be calculated from the noontide hours, seeing that the moon had not yet been placed in the heavens or gone forth over the earth? On the contrary, none of the feast days of the law began and ended at noon or in the afternoon, but all did so in the evening. Or else perchance it is because sinful Adam was reproached by the Lord "in the cool of the afternoon" and thrust out from the joys of Paradise. In remembrance of that heavenly life which we changed for the tribulation of this world, the change of the moon, which imitates our toil by its everlasting waxing and waning, ought specifically to be observed at the hour in which we began our exile. In this way every day we may be reminded by the hour of the moon's changing of that verse, "a fool changes as the moon" while the wise man "shall live as long as the sun," and that we may sigh more ardently for that life, supremely blessed in eternal peace, when "the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days." Indeed, because (as it is written) "from the moon is the sign of the feast day," and just as the first light of the moon was shed upon the world at eventide, so in the law it is compulsory that every feast day begin in the evening and end in the evening.
Isaiah 31:9 — Commentary on Ezra and Nehemiah 3
If the breads of the furnace that were baked in secret signify the interior devotion of the mind of the faithful confirmed by the fire of charity, breads which were also commanded by the law to be offered in the sacrifice of the Lord, it is most fitting that the hearts which were made to burn constantly with the flame of intimate love and virtue and to beget words are symbolized through the furnaces in which the same breads were baked. The prophet spoke beautifully about these things when he referred to "the Lord whose fire is in Zion and whose furnace is in Jerusalem." It is also written: "Did our hearts not burn within us when he spoke along the way and opened the Scriptures to us?"
Isaiah 33:6 — On the Gospel of Luke 5:16.11-12
But "true wealth" signifies either the joy of eternal life itself, concerning which it is written, "the riches of his inheritance in the saints," or those spiritual virtues with which the fullness of life is attained, about which Isaiah said, "the riches of salvation, wisdom, and knowledge; the fear of the Lord himself is its treasure.""And if you are unfaithful with goods that are not yours, who will give you something of your own?" The resources of this world are alien to us, that is, external to the nature of our habitat, "for we brought nothing into this world and we are without doubt unable to take anything from it." Our possession is the kingdom of heaven, our life is Christ, and our wealth consists in the fruitfulness of spiritual works, about which Solomon said, "The redemption of a man's soul is his wealth."
Isaiah 33:7 — Commentary on Samuel 3:16.1
But if you want to see that the ancient prophets were terribly sad and aggrieved about the future blinding of their nation, which was the cause of our illumination, listen to Isaiah, for when he was sent to announce beforehand the grace of the Lord's coming, saying that "a light has arisen upon those who dwell in the region of the shadow of death," he responded immediately to the advent of the same light, saying "you have enlarged the nation; you have not increased its joy." And elsewhere, while commemorating the despondency of this people, Isaiah said, among other things, "the messengers of peace will weep bitterly, referring to the prophetic heralds of the divine word."
Isaiah 33:17 — Homilies on the Gospels 1:19
Through the sacraments of his humanity with which we have been imbued, we may be able to attain the contemplation of the glory of his divinity, that contemplation which he himself in his faithful benevolence pledged to his faithful servants when he said, "One who has my commandments and keeps them, he it is who loves me. One who loves me will be loved by my Father, and I will love him and manifest myself to him." He says, "I will manifest myself"—that is, "Not in such a way that everyone can look at me, or in such a way that even the unfaithful can see me and crucify me, but in such a way that only the pure eyes of the saints can see 'the King of ages in his beauty.' " In this way I will show myself to those who love me, so as to reward them for their love. Therefore let us hope, as we have said, that through the visible nature of his humanity we may be able to ascend to see the beauty of his divinity, if we keep these sacraments as we have received them, unblemished in the worthy honor of justice and holiness and truth, if we follow his example in his human way of life, and if we humbly follow the words of the teaching which he ministered to us through his humanity.
Isaiah 33:17 — Homilies on the Gospels 1:24
The disciples indeed saw him coming in his kingdom, for on the mountain they saw him shining in that brightness with which he will be seen in his kingdom by all the saints when the judgment has been brought to completion. But since the eyes of the disciples were still mortal and corruptible, they were then unable to sustain what the whole church of the saints will have the power to look upon when she has become incorruptible through resurrection. Concerning this it is written, "Their eye will see the king in his beauty."
Isaiah 35:1 — On the Gospel of Luke 3:9.10
After John was killed, the Lord saw the time drawing near and withdrew to a deserted place called Bethsaida. This teaches mystically that a deserted Judah, which had beheaded its prophets by not believing them, would later become fruitful in the desert of a church that possessed no man of the Word. Hence, the beautiful Bethsaida means "house of fruitfulness." For it was about it that Isaiah said, "The desert and the dry land will rejoice, and the wilderness will exult and bloom like the lily," and again, "they will see the glory of the Lord and the beauty of our God."
Isaiah 35:2 — Commentary on the Song of Songs 5:8.4-5
Because a multitude of Gentiles followed it after Judah came to faith in the Lord's incarnation and an astonished partaker of the same grace hastened its own unexpected conversion, Judah exclaimed in surprise, "Who is this that ascends from the desert, flowing with delights, leaning upon my beloved?" The church of the Gentiles ascends from the desert because the one who was deserted by its Creator for a very long time now arrives at his grace by the incremental steps of faith and good works, thus fulfilling what the prophet Isaiah said: "The desert and the dry land will rejoice, and the wilderness will exult and bloom like the lily." Indeed, she is truly flowing with those delights about which the spouse spoke above: "How beautiful you are, and how lovely, my dear, with delights," that is, with the delights of heavenly life. "Leaning upon my beloved" means leaning upon him without whose assistance she would be able neither to ascend above nor to rise again, for we are unable to possess either advancement in the virtues or the beginning of faith itself unless the Lord bestows them upon us.Therefore, Judah was even more awestruck by this grace of the Gentiles' new conversion, a grace that it believed pertained only to itself and to those who were received in its rite through the mystery of circumcision, as the Acts of the Apostles made abundantly clear.
Isaiah 40:6 — Homilies on the Gospels 2:2
Let all who long to be refreshed by the sweetness of the living bread, all who love to be renewed by the banquet of heavenly grace, sit down on the grass. Let them trample on the bloom of the grass. Let them chastise the body and subject it to slavery.
Isaiah 49:18 — Homilies on the Gospels 1:24
If anyone asks what the Lord's garments, which became white as snow, represent typologically, we can properly understand them as pointing to the church of his saints. Of them Isaiah said, "You will be clothed with all of these as though with an ornament."
Isaiah 61:11 — Retractions on Acts 8:4
Therefore, those who had been scattered returned, preaching the word of God. Instead of "the dispersed," the Greek text has "disseminated," that is, scattered like seed, for they were those about whom Isaiah said, "their offspring in the midst of the peoples" and about whom the Lord in the parable of the Gospel said, "the good seed is those sons of the kingdom." For this seed was disseminated throughout many regions, so that the harvest of faith that started in Jerusalem filled first Judea and Samaria and then the whole world. About these same ones, dispersed or rather disseminated through the next generations, it is said that they spoke the word not only to Jews but also to Greeks, and the noblest foundations of the new church in Antioch were planted through these.
James 1:2 — Homilies on the Gospels 2.13
Nobody will take the disciples' joy from them because, although they suffered persecution and torture on behalf of Christ's name, yet they willingly bore all adversities because they were enkindled by hope in his resurrection and by their vision of him. Moreover, they thought it perfect joy when they encountered different kinds of temptations.
James 1:2 — Commentary on the Catholic Epistles
Consider it all joy, my brothers, when you encounter various trials. The word begins with the more perfect, so that it may reach those in order whom he saw being corrected and raised to the height of perfection. And it is to be noted that he does not simply say, "Rejoice" or "Consider it joy," but "Consider it all joy," when you encounter various trials; deem yourselves worthy of all joy if it happens that you endure trials for the sake of faith in Christ. This is grace, if someone endures suffering unjustly for the sake of God's conscience, as Peter says (1 Pet. II). And his co-apostle Paul: The sufferings of this present time are not worthy to be compared with the glory that will be revealed in us. And all the apostles departed rejoicing from the presence of the council, because they were considered worthy to suffer dishonor for the name of Jesus. Therefore, we should not be saddened if we are tempted, but if we have been overcome by temptations.
James 1:3 — Commentary on the Catholic Epistles
Knowing that the testing of your faith produces patience. And let patience have its perfect work, so that you may be perfect and complete, lacking in nothing. Therefore (he says) you are tempted by adverse things, so that you may learn the virtue of patience, and through it, you may be able to show and prove that you carry in your heart a firm faith in future reward. Nor should this place be considered contrary, but rather understood to be in harmony with, what the apostle Paul says: Knowing that tribulation produces patience, and patience, experience (Rom. V). For patience produces experience, because he whose patience cannot be overcome is proved to be perfect. Which is also subsequently taught here when it is said: And let patience have its perfect work. And again: The testing of your faith produces patience. Because that reason makes the faithful exercised through patience, so that through this their faith may be proved how perfect it is.
James 1:5 — Commentary on the Catholic Epistles
If any of you lacks wisdom, let him ask of God, who gives to all abundantly and without reproach, and it will be given to him. All truly salvific wisdom must be asked of the Lord, because, as the wise man says: All wisdom is from the Lord God, and it was always with him (Ecclesiasticus I). Nor can anyone through free will, without the help of divine grace, although the Pelagians strongly contend otherwise, understand and be wise. But here it seems especially to be said of that wisdom which we need to use in temptations. If anyone (he says) among you cannot understand the usefulness of temptations that happen to believers for the sake of testing, let him ask God to grant him the sense by which he may discern with how much compassion the Father chastises the children whom He cares to make worthy of eternal inheritance. And he deliberately says: Who gives to all abundantly, lest anyone, conscious of his own frailty, should doubt that he can receive by asking, but rather let each one remember that the Lord has heard the desire of the poor. And as the same one says elsewhere: The Lord has blessed all who fear Him, the small with the great (Psalms CXIII). However, because many ask for many things from the Lord, who nevertheless do not deserve to receive, he adds how they ought to ask if they desire to obtain.
James 1:6 — Commentary on the Catholic Epistles
But let him ask in faith, without doubting. That is, let him show himself to be such by living well, that he may be worthy to be heard when he asks. For he who remembers that he has not obeyed the Lord's commandments justly despairs that the Lord will attend to his prayers. For it is written: He who shuts his ear to the law, even his prayer shall be abominable (Proverbs XXVIII).
James 1:8 — Commentary on the Catholic Epistles
A man of double mind is unstable in all his ways. In all his ways, in adversity and prosperity, he says. A man, however, is double-minded, who both kneels to pray to the Lord and utters prayerful words, yet inwardly doubts, due to his accusing conscience, that he can obtain. A man is double-minded who wants to rejoice here with the world and reign there with God. Likewise, a man is double-minded who seeks not inward reward in the good things he does but outward favor. Hence, it is well said by a certain wise one: Woe to the sinner who enters the land on two paths (Eccli. II). For the sinner enters the land on two paths, when what he shows in action belongs to God, and what he seeks in thought belongs to the world. However, all these are unstable in all their ways, because they are easily deterred by worldly adversities and entangled by prosperities, so that they stray from the path of truth.
James 1:9 — Commentary on the Catholic Epistles
Let the humble brother boast in his exaltation. Therefore, he says, you must consider it all joy when you fall into various trials, because everyone who humbly endures adversities for the Lord receives lofty rewards of the kingdom from Him.
James 1:10 — Commentary on the Catholic Epistles
But the rich man in his humility. It is understood from the previous verse to boast. It is clear that this is said with sarcasm, which in Greek is called irony. Thus, he says, the rich man must remember that his glory, in which he boasts of his wealth and despises or even oppresses the poor, is to end, so that humbled, he may perish forever, like that rich man in purple who despised the poor Lazarus.
James 1:11 — Commentary on the Catholic Epistles
For the sun rises with scorching heat and withers the grass; its flower falls. The scorching heat of the sun is taken to mean the stern sentence of the judge, by which the temporal glory of the reproved comes to an end. However, the elect also flourish, but not like the grass. For the righteous will flourish like a palm tree (Ps. XCI). The unrighteous flourish temporarily, who will quickly wither like grass, and like the herbs of the field will soon fall. The righteous flourish like trees, because their flower, that is, their most certain hope, awaits everlasting fruit. And their root, that is, charity, remains firm and immovable. Hence, the wise man says: I have flourished like a vine with the sweetness of fragrance (Eccl. XXIV). Finally, Naboth, a just man, preferred to die rather than transfer the vineyard of his fathers into a garden of herbs. For to transfer the vineyard of the fathers into a garden of herbs is to change the strong works of virtues, which we have received from the teaching of the fathers, into the fragile pleasure of vices. But the righteous prefer to lay down their soul rather than choose earthly goods over heavenly ones. Hence, it is almost sung about them that they will be like a tree planted by the streams of water, which bears its fruit in its season (Ps. I), and so forth. But what of the unrighteous? And his face's beauty perishes. So too, the rich man withers away in his ways. He does not mean every rich man, but the one who trusts in uncertain riches. For he has set the rich man in opposition to the lowly brother, showing that he speaks of that rich man who is not humble. For even Abraham, though he was rich in the world, after death received the poor man in his bosom, leaving the rich man in torment. But he did not leave the rich man because he was rich, for he himself had been rich, but because he was not merciful and humble, which he himself had been. And conversely, he received the beggar Lazarus, not because he was poor in possessions, which he himself had been, but because he was humble and innocent, which he himself had been. Therefore such a rich man, that is, proud and impious, preferring earthly joys over heavenly ones, will wither away in his ways, that is, will perish in his wicked acts, because he neglected to enter the straight path of the Lord. But while he, like grass before the sun's heat, falls, the righteous, on the contrary, like a fruitful tree, endure the same sun's heat, that is, the severity of the judge, and further bring forth the fruits of good works for which they are eternally rewarded. Hence it is rightly added:
James 1:12 — Commentary on the Catholic Epistles
Blessed is the man who endures temptation, for when he is tested, he will receive the crown of life, which God has promised to those who love Him. This is similar to that in Revelation: "Be faithful until death, and I will give you the crown of life," which God has promised, He says, to those who love Him (Revelation 2). He openly admonishes that one ought to rejoice all the more in temptations, the more it is evident that God imposes a greater burden of temptations on those He loves, so that through the exercise of temptations they may be proven perfect in faith; when they have been proven to be truly faithful, that is perfect and entire, lacking nothing, they rightly receive the promised crown of eternal life.
James 1:12 — On the Tabernacle 3.8.118
If anyone is so zealous for continence or good works that he neglects to seek the rewards of eternal recompense in return for them, that person may indeed appear to have a fine linen miter on his head, but he does not have little crowns, for although he certainly displays the image of virtue before other human beings, he does not acquire the reward of virtue with the Lord.
James 1:13 — Commentary on the Catholic Epistles
No one, when tempted, should say that they are tempted by God. Hitherto he has spoken about the temptations which we endure externally by the permission of the Lord for the sake of being tested; now he begins to address those which we endure internally, instigated by the devil, or even persuaded by the fragility of our nature. Here he first destroys the error of those who believe that just as good thoughts are inspired by God in us, so also bad ones are thought to be generated in our mind by His instigation. Therefore, no one, when tempted, should say that they are tempted by God, namely with that temptation by which a wealthy person withers while traveling his paths. That is, no one who has committed robbery, theft, false testimony, murder, adultery, or other such things, should say that they had to commit these acts under the compulsion of God, and thus could by no means avoid the perpetration of these deeds.
James 1:14 — Commentary on the Catholic Epistles
But each one is tempted by his own desire, being drawn away and enticed, etc. Drawn away from the right path and enticed into evil. On this verse, Jerome, against Jovinian, says: "Just as in good works God is the perfecter, for it is not of the one willing, nor of the one running, but of God who shows mercy and helps, so that we may be able to reach the goal, so in evils and sins, our seeds are the incentives, but the perfection is of the devil. When he sees us building on the foundation of Christ with hay, wood, and stubble, he sets fire beneath it. Let us build with gold, silver, precious stones, and he will not dare to test it, although even in this there is no certain and secure possession: for a lion lies in wait in hiding places to kill the innocent. And the furnace tests the potter's vessels, but testing of tribulation tests just men."
James 1:15 — Commentary on the Catholic Epistles
Then desire, when it has conceived, gives birth to sin. And sin, when it is fully grown, brings forth death. Temptation occurs in three ways: by suggestion, by delight, by consent. By the suggestion of the enemy, and by delight or also by the consent of our frailty. But if, while the enemy suggests, we do not want to delight or consent to sin, this very temptation leads us to victory, by which we may deserve to receive the crown of life. Yet if, by the suggestion of the enemy, we are gradually drawn away from right intention, and begin to be enticed by vice, we indeed offend by delighting, but have not yet incurred the fall of death. However, if from the delight of the offense conceived in the heart, the birth of a wrong action follows, then we, already guilty of death, are left by the victorious enemy. To prove this by examples, Joseph was tempted by the words of his mistress, but because he did not have lustful desire, he could only be tempted by suggestion, not by delight or consent; thus, he emerged victorious. David was tempted by the sight of another man's wife, and because he had not yet overcome the desire of the flesh, he was drawn and enticed by his own desire. And when he completed the conceived crime, he fell into the guilt of death, which he nonetheless escaped by repenting. Judas was tempted by avarice, and being greedy, he was drawn and enticed by his own desire, and fell into destruction by consenting. Job was tempted in many ways, but because he did not place his possessions or bodily health above divine love, he could be tempted by hostile suggestion, but never could he consent to or even delight in sin. Therefore, what is said, "Sin, when it is fully grown, brings forth death," looks back conversely to this, which was said above about the one who endures temptation, because when he has stood the test, he will receive the crown of life. For just as the one who overcomes temptation merits the rewards of life, so indeed the one who is enticed by his desires and overcome by temptation, rightfully incurs the ruin of death.
James 1:16 — Commentary on the Catholic Epistles
Do not therefore err, my most beloved brethren, by assuming that the temptations of vices originate from God. Although we know that some, due to the demands of the merits of preceding crimes, have again fallen into other wickednesses by the permission of the just and rigorous judge. Hence is the saying of the Apostle: "And as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient, being filled with all unrighteousness" (Rom. I).
James 1:17 — Commentary on the Catholic Epistles
Every good gift and every perfect gift is from above, coming down from the Father of lights. After he has taught that the vices by which we are tempted do not come from God to us, but arise from ourselves, he shows on the contrary that whatever good we do, we receive this by the gift of God. Hence he calls Him the Father of lights, whom he knows to be the author of spiritual gifts. To which also agrees the saying of the Apostle Paul: "For what do you have that you did not receive?" (1 Cor. IV).
James 1:18 — Commentary on the Catholic Epistles
Of His own will He brought us forth by the word of truth. And the Lord in the Gospel: "You have not chosen me, but I have chosen you" (John XV). And in the prophet Hosea: "I will love them freely" (Hosea XIV). Therefore, what he had said, that every good and every perfect gift comes from God, he confirms by adding consequently, that not by our merits, but by the benefit of His will, through the water of regeneration, He has transformed us from children of darkness into children of light.
James 1:19 — Commentary on the Catholic Epistles
But let every man be quick to listen, but slow to speak. Hence, he instructs the listener with moral precepts. And rightly first admonishes one to adapt an ear as quickly as possible to the teacher, but slowly to open the mouth to teach, for it is foolish for anyone to desire to preach to others what he himself has not learned. Therefore, whoever loves wisdom should first, as he previously admonished, ask for it from God. Then, as a humble listener, let him seek a teacher of truth. And in conducting himself, let him most cautiously restrain his tongue not only from idle talk but also from proclaiming the very truth he has recently learned. Hence, Solomon, writing about the distance of times, says: "A time to keep silence, and a time to speak" (Eccles. 3). Thus, the Pythagoreans, equipped with the teaching of natural science, command their listeners to be silent for five years and only then permit them to preach. For it is safer for truth to be heard than to be preached. Because when it is heard, humility is preserved; but when it is preached, it is scarcely that some amount of boasting does not creep upon any of the men. Hence, Jeremiah, describing the life of a well-instructed youth, counts the modesty of silence among the foremost studies of virtues. "It is good for a man," he says, "that he bear the yoke in his youth. Let him sit alone and be silent" (Lamentations 3).
James 1:20 — Commentary on the Catholic Epistles
For the anger of man does not produce the righteousness of God. The meaning is clear, because whoever rashly subjects himself to the sin of anger, even if he appears just to men, is not yet perfectly just in the divine judgment. But it can be understood more profoundly, because it is said of the Lord: "But you, Lord of hosts, judge with tranquility" (Wisdom XII). Any human judge who judges a delinquent with a disturbed mind, even if he judges justly, cannot imitate the justice of divine judgment, into which disturbance does not enter.
James 1:21 — Commentary on the Catholic Epistles
For this reason, putting away all filthiness and abundance of malice, in meekness you have received the implanted word. First, he orders both the body and the mind to be cleansed from vices, so that they may be worthy to receive the word of salvation. For he who does not first turn away from evil cannot do good. Indeed, he designates all impurity of both flesh and soul. But malice properly refers to the depravity of the inner man. "Receive," he says, "the implanted word," that is, the word which we impose on your hearts by preaching, you must receive by learning. Or certainly, it should be understood this way: the word which was implanted in you on the day of redemption, when God voluntarily begot you, now receive it more perfectly, even fulfilling it with works, which you already hold in ministry.
James 1:22 — Commentary on the Catholic Epistles
Be however doers of the word, and not hearers only, etc. Thus also Paul about the observers of the law. "Not the hearers," he says, "of the law are just before God, but the doers of the law shall be justified" (Rom. II). And in the Apocalypse John, having said: "Blessed is he who reads and those who hear the words of the prophecy of this book," immediately added: "And keep those things which are written therein" (Apoc. I).
James 1:25 — Commentary on the Catholic Epistles
But he who has looked into the perfect law of liberty and has continued in it. By the perfect law of liberty, he means the grace of the Gospel. For the law brought nothing to perfection (Hebr. VII). And elsewhere: "For you have not received the spirit of bondage again to fear, but you have received the Spirit of adoption of sons" (Rom. VIII). And again: "Where the Spirit of the Lord is, there is liberty" (II Cor. III). And the Lord Himself: "If the Son therefore shall make you free, you shall be free indeed" (John VIII).
James 1:26 — Commentary on the Catholic Epistles
But if anyone thinks that he is religious, not restraining his tongue, but deceiving his heart, this person's religion is worthless. He had previously advised not only to hear the word of God but also to do it. Now he adds that even if someone seems to exercise the Lord's commands, which he has learned, in deeds, if he does not also restrain his tongue from slanders, lies, blasphemies, foolish talk, even from much speaking itself, and other things by which he usually sins, he boasts in vain about the righteousness of his works. Just as Paul, approving the sentence of a Gentile poet, says: 'Bad company ruins good morals' (I Cor. XV).
James 1:27 — Commentary on the Catholic Epistles
Religion that is pure and undefiled before God and the Father is this. Beautifully did he add "before God and the Father," because there are those who seem religious to men, while they are considered profane by God. Therefore, Solomon also says: 'There is a way that seems right to a man, but its end is the way to death' (Prov. XIV).
James 2:2-3 — Commentary on the Catholic Epistles
For if there comes into your assembly a man with a gold ring, in fine clothing, and there also comes in a poor man in shabby clothing, and you pay attention to the one who wears the fine clothing and say, "You sit here in a good place," while you say to the poor man, "You stand over there," or "Sit down at my feet." In this exposition of the sentence let us use the words of blessed Augustine. "If," he says, "we refer this difference of sitting and standing to ecclesiastical honors, it must not be thought a small sin to have the faith of our Lord Jesus Christ of glory with partiality. For who can tolerate that a rich man should be chosen to the seat of honor in the Church, disregarding a poorer but more learned and holier man? But if he speaks of everyday seating arrangements, who sins here (if indeed he sins) except when he judges internally within himself that the other seems better to him to the degree that he is richer?"
James 2:4 — Commentary on the Catholic Epistles
Do you not judge among yourselves and become judges with evil thoughts? It follows:
James 2:5 — Commentary on the Catholic Epistles
Listen, my beloved brothers. He says, pay closer attention, because those who are richer in the world are not necessarily better in the divine judgment.
James 2:6 — Commentary on the Catholic Epistles
But you have dishonored the poor. For the one to whom it was said: You stand there, when it was said to the one with the gold ring: You sit here well.
James 2:8 — Commentary on the Catholic Epistles
If, however, you fulfill the royal law according to the Scriptures: You shall love your neighbor as yourself, you do well. But if you show partiality, you commit sin, being convicted by the law as transgressors. See how he calls them transgressors, because it is said to the rich: Sit here, and to the poor: Stand there. Thus, lest they think it a contemptible sin to transgress the law in this one matter, he added:
James 2:10 — Commentary on the Catholic Epistles
Whoever shall keep the whole law but fails in one point has become guilty of all. For he who said, "Do not commit adultery," also said, "Do not kill." Now if you do not commit adultery but you kill, you have become a transgressor of the law. Because of what was said: Convicted by the law as transgressors. Therefore, it seems accordingly (unless it can be otherwise understood) that he who says to the rich man: Sit here, and to the poor man: Stand there, giving more honor to this one than to that one, should be judged guilty of all crimes. For he who offends in one is made guilty of all. Hence, it must be questioned, how is he guilty of all if he has offended in one who has kept the whole law? Or perhaps because the fullness of the law is love, by which God and neighbor are loved, upon which commandments of love the whole law and the prophets depend, he rightly becomes guilty of all who acts against that in which all things hang? No one sins except by acting against it. Because "You shall not commit adultery," "You shall not kill," "You shall not steal," "You shall not covet," and if there is any other commandment, it is summed up in this word: "You shall love your neighbor as yourself." Love does no harm to a neighbor. Therefore, love is the fulfillment of the law (Rom. XIII). Hence, he becomes guilty of all by doing against that in which all things hang. Why then are not all sins said to be equal? Or perhaps because he acts more against charity who sins more gravely, and less who sins lightly? Yet even if he offends in one, he is guilty of all, because he acts against that in which all things hang.
James 2:12 — Commentary on the Catholic Epistles
Thus speak, and thus act, as those who are to be judged by the law of liberty. The law of liberty is the law of charity, of which it is said: If, however, you fulfill the royal law according to the Scriptures: You shall love your neighbor as yourself, you do well. Therefore, he says, speak thus, and act thus, that by loving your neighbors, you may deserve to be loved by God, and by showing mercy to your neighbors, you may expect mercy in the divine judgment. Otherwise, as the law of servitude is what was given through Moses, so the law of liberty is the grace of the Gospel which was given through Jesus Christ, as the Apostle attests, who says: For you have not received the spirit of slavery again to fear, but you have received the spirit of adoption of sons, in which we cry, Abba, Father (Hebr. VII). And again, where there is the Spirit of the Lord, there is liberty (II Cor. III). Therefore, if you speak, he says, and so act as those who are to be judged by the law of liberty. This is indeed to begin being judged. For it is more severe to be judged by the law of Moses than by the natural law. Likewise, it is more severe for those who despise the known grace of the Gospel than those who despise the edicts of the Mosaic law. For to whom much is given, much will be required from him. And to whom much has been entrusted, more will be asked from him (Luke XII). Hence, the Apostle also says: For if the word spoken by angels was confirmed, and every transgression and disobedience received a just recompense of reward, how shall we escape if we neglect so great a salvation? Which at the beginning was spoken by the Lord, and was confirmed to us by those who heard him (Hebr. II). And again: If anyone sets aside the law of Moses, he dies without compassion on the testimony of two or three witnesses. How much more severe do you think the punishment will be deserved by the one who has trampled the Son of God, and has considered the blood of the covenant by which he was sanctified to be defiled, and has insulted the Spirit of grace (Hebr. X)? But both meanings regard one end, namely that responding to divine grace with just works, we should be kind to one another, merciful, forgiving each other, just as God in Christ forgave us.
James 2:13 — Commentary on the Catholic Epistles
For judgment is without mercy to the one who has shown no mercy. Without mercy shall be judged the one who, though able to show mercy, did not do so before being judged. While this is rightly thought of all the unmerciful, it is certainly understood that the greater the mercy someone has received from the Lord, the more unjustly they have denied mercy to a needy neighbor and thereby will more justly suffer the penalties for their wickedness. Hence the Lord wisely warns: Do not judge, so that you may not be judged; do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you (Luke 6). Therefore, judgment without mercy will be for the one who has shown no mercy.
James 2:14 — Commentary on the Catholic Epistles
What will it profit, my brothers, if someone says he has faith but does not have works? And so on. Here he discusses the works of mercy more extensively, so that he might console those he had strongly frightened with knowledge preceding, by reminding them how even daily sins, which cannot be lived without here, are expiated by daily remedies. Lest a person, who, by offending in one thing, becomes guilty of all, and by offending many, since we all offend in many ways (James 3), brings a great heap of accumulated guilt before the tribunal of so great a Judge and does not find the mercy they did not show. Instead, by forgiving and giving, they may merit to have their debts forgiven and the promises returned to them.
James 2:15-16 — Commentary on the Catholic Epistles
But if a brother or sister is naked and lacking in daily food, and one of you says to them: Go in peace, be warmed and filled, but you do not give them the things that are necessary for the body, what does it profit? So too faith, if it does not have works, is dead in itself, etc. It is clear that just as mere words of piety do not refresh the naked or hungry, unless food and clothing are also offered, so faith kept only in words does not save. For it is dead in itself without works of charity, by which it might be revived and animated. Nor is this contrary to what the Lord said: He who believes and is baptized will be saved (Mark XVI). For it must be understood that he truly believes who exercises what he believes by doing. And since faith and charity cannot be separated, as Paul attests, who says: There is faith which works through love (Gal. V), John the Apostle aptly gives such a judgment on charity as James gives on faith, saying: Whoever has the world's goods, and sees his brother in need, and shuts his heart against him, how does the love of God abide in him (I John III)?
James 2:19 — Commentary on the Catholic Epistles
You believe that there is one God, you do well, and the demons also believe and tremble. Do not think that you are doing something great by believing that there is one God. For the demons also do this, and not only do they believe in God the Father, but also in the Son. Hence Luke says: "And demons also were coming out of many, shouting and saying, 'You are the Son of God.'" And rebuking them, He did not allow them to speak, because they knew Him to be the Christ (Luke 4). Not only do they believe, but they also tremble. Hence the legion that was possessing the man cries out to Him with a suppliant voice: "What have I to do with you, Jesus, Son of the Most High God? I adjure you by God, do not torment me" (Mark 5). Therefore, those who do not believe that God exists, or do not fear Him when believed, are certainly to be considered more sluggish and defiant than demons. But it is not great to believe in God and to tremble, if one does not also believe in Him, that is, if the love of Him is not held in the heart. For it is one thing to believe Him, another to believe in Him, another to believe into Him. To believe Him is to believe that what He says is true. To believe in Him is to believe that He is God. To believe into Him is to love Him. For many, even the wicked, can believe that what He says is true. They indeed believe it to be true, but they do not want to do it, because they are lazy in action. But to believe that He is God, even demons were able to do this. But to believe into God is known only by those who love God, who are not Christians in name only, but also in deeds and life. Because faith without love is empty. With love, it is the faith of a Christian; without love, it is the faith of a demon. Therefore, he who does not want to believe in Christ does not even imitate the demons. And if he already believes in Christ but hates Christ, he has a confession of faith in fear of punishment, not in love of the crown. For they too feared punishment. Finally, when the blessed Peter confessedly said to the Lord: "You are the Christ, the Son of the living God" (Matthew 16), he seems to utter almost the same words that the demons also spoke, but the confession of the demons, because it was spoken with hatred, was rightly condemned by Christ, and Peter's confession, because it proceeded from internal love, was rewarded with eternal blessedness.
James 2:20 — Commentary on the Catholic Epistles
Do you want to know, O empty man, that faith without works is idle? Because the Apostle Paul, preaching that a man is justified by faith without works, was not well understood by those who took it to mean that once they believed in Christ, even if they acted badly and lived wickedly and wickedly, they would be saved by faith: this passage of this epistle explains how the same sense of the Apostle Paul should be understood. Therefore, he uses the example of Abraham more, showing that faith is empty if it does not work well, because Paul also used the example of Abraham to prove that a man can be justified without works. For when he recalls the good works of Abraham, which accompanied his faith, he sufficiently shows that the Apostle Paul did not teach that a man is justified by faith without works in such a way that if anyone has believed, it does not matter for him to do good works, but rather to ensure that no one thinks he has achieved the gift of justification, which is by faith, through the merits of previous good works. In this, the Jews wanted to prefer themselves over the Gentiles believing in Christ, because they said they had achieved evangelical grace through the merits of good works which are in the law. And therefore, many who believed from them were scandalized because the grace of Christ was given to the uncircumcised Gentiles. Whence the Apostle Paul says that a man can be justified by faith without works, that is, preceding works. For being justified by faith, how can he not act justly? Therefore when James says:
James 2:21 — Commentary on the Catholic Epistles
Our father Abraham was justified by works, offering Isaac his son upon the altar. Elegantly, the example of good works from the patriarch himself was pointed out to be learned, urging those who believed from among the Jews to follow the deeds of their first and greatest ancestor as good offspring. And since he admonished them not to fail in temptations and to prove their faith through works, he elegantly used the example of the patriarch, by which he could instruct them in both virtues. For what greater temptation, except those pertaining to the wounds of one's own body, can occur than for an old man to be compelled to kill his only beloved son? How then would he delay in giving his tunics or food to the poor for the love of God, who did not delay in giving his son, whom he had received in his old age as an heir, to death at the prompt command of the Lord? Therefore, this statement of blessed James is in harmony with what Paul says: "By faith Abraham offered Isaac his son when he was tested, and he offered his only begotten son whom he had received by promise, to whom it was said, 'In Isaac your seed shall be called,' considering that God is able to raise even the dead" (Heb. 11). Indeed, in the same act, James praised the magnificence of Abraham's works, while Paul lauded the constancy of his faith. Yet Paul did not present a different or contrary opinion to James. For both knew that Abraham was perfect in both faith and works, and therefore each of them praised that virtue in him which they saw as needed more by their own audiences. Because James wrote to those who held faith without works idle, he presented that relevant example where Abraham's notable faith, which was previously praised by Scripture, appeared, showing that it did not lie dormant idly in his heart but was proven fervent in obedience to divine commands. But Paul demonstrated to those who boasted in their works without the grace of faith that without faith it is impossible to please God (Heb. 11), and by collecting examples from all the patriarchs, clearly taught that all were proven by the testimony of faith. Hence he specifically mentioned Abraham: because by faith he offered Isaac, considering (he says) that God is able to raise the dead (Heb. 11). So he joined the work of faith, who therefore was willing to offer his son at once, because he believed God would immediately raise him. He believed this because he held as true what he had heard: "In Isaac your seed shall be called." This combination of both virtues blessed James also expounds by saying: "You see that faith was working together with his works, and by works, faith was made perfect, and the Scripture was fulfilled which says, 'Abraham believed God, and it was accounted to him for righteousness, and he was called the friend of God.'" Paul's firm discussion addressed to the Romans clearly teaches this testimony, showing that the strength of faith is such that once its mysteries are perceived, it can instantly make a righteous man out of an impious one. Because Abraham believed God with such great and fervent faith, that he was ready in spirit to perform whatever God commanded, by God's judgment, his faith was reckoned to him as righteousness. And so that we might also know the faith by which he was justified, God tested him by commanding him to offer his son, and by works, faith was completed, that is, it was proven perfect in his heart by the execution of works. Likewise, in this time, if someone newly comes to faith, receives baptism, and resolves in his heart to follow God's commandments, if he soon departs from this life justified by faith alone, he departs without works, because by God's providence, who foresaw and prepared it, there was no time for him to prove his faith by works. But those who, having received the sacraments of faith, survive a long time and do not care to engage in good works, must be reminded of the example set by blessed James of faith combined with the works of Abraham,…
James 2:24 — Commentary on the Catholic Epistles
Do you see that a man is justified by works and not by faith only? What he says by works means by works of faith. Because no one can have perfect works without faith, but many can have faith without works if they do not have the time to act. Of such it is said: He was taken away lest wickedness should change his understanding or deceit beguile his soul (Wis. IV).
James 2:25 — Commentary on the Catholic Epistles
In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way? Lest they excuse themselves as unable to imitate the works of so great a father Abraham, especially since no one now compels them to offer their sons to God to be killed, but rather God Himself forbids this to be done through the Scriptures, he adds also of a sinful woman, a foreign woman, who nevertheless by acts of mercy, by the duty of hospitality, even at the risk of her life, received the servants of God and was deemed worthy to be justified from sins, to be numbered among the citizens of the people of Israel, to be counted in the catalog of their royal lineage, to be inserted in the genealogies of our Lord and Saviour descending from the fountain of the patriarchs, to be rescued from the destruction of her perishing country, whose treachery she abandoned. By the examples of this woman turned to better things, he therefore advises his listeners to avoid entering the perishing homeland, and to remember to separate themselves by fruitful works from the sins they had left by believing, so that they may be united with the assemblies of the saints and may deserve to reach the fellowship of their Redeemer. And so he exhorts them to receive the messengers of Jesus, that is, to gladly hear the preachers of the word of the Gospel. And when they know that these have been rejected by their kinsmen or even sought after to death, as the Acts often show to have happened, they themselves, taking from them counsel for their salvation, should send them back to the Lord Jesus in peace. So the Book of Acts of the Apostles indicates that Gamaliel, the master of the blessed apostle Paul, by the revelation of the relics of the proto-martyr Stephen, effected something once honorable to all the people of the Jews and now more honorable to the whole Church of Christ, when the Jewish council, planning to slay the apostles, himself with wiser counsel thwarted their machinations and sent the apostles, rescued from their snares, back unharmed to evangelize Jesus.
James 3:1 — On the Tabernacle 3.1.95
James indicates that judgment which was pronounced long ago [in Psalm 50:16-17].
James 3:1 — Commentary on the Catholic Epistles
Do you not know that you shall receive greater judgment? For as he who ministers well acquires a good degree for himself, so also he who, being unlearned, tries to usurp the office of teaching, who does not sincerely announce Christ, would deserve a greater judgment of condemnation than if he had perished alone in his own sin.
James 3:2 — Commentary on the Catholic Epistles
For in many things we all offend. He did not say "you offend," when he reproved those whom he saw as less perfect in both knowledge and action, and would remove such from the chair of teaching, fearing lest they might harm the little ones by preaching erroneously, and turn their ears away from the hearing of teachers by forestalling them; or certainly might defile what they rightly preached with the filth of incorrect action, and thus obscure the path of evangelical perfection with sinister opinion; but he said, "we offend," when we are of Christ; thus speaks the Apostle. And he prefaced it with "in many things," he added "all," so that the imperfect might consider themselves all the more cautiously in acting or speaking, as they would know more certainly that not even the perfectly good, who walk under the guidance of the grace of the Holy Spirit, can by any means pass through the path of this life without offending by some sin, according to what is written elsewhere: "The heavens are not clean in His sight" (Job XV). And as Solomon says: "There is no just man upon earth, that does good, and sins not" (Eccl. VII).
James 3:3 — Commentary on the Catholic Epistles
But if we put bits into the mouths of horses to make them obey us, we guide their whole body as well. How much more fitting it is to put the bit of restraint into our own mouths to comply with our Creator, so that by guarding our tongue we may also seek to obtain the rectitude of deeds? If, as some copies have it, we read: Just as we put bits into the mouths of horses, there will be no question, because it is connected to what is said subsequently: So also the tongue is indeed a small member, etc.
James 3:4 — Commentary on the Catholic Epistles
Behold, even ships, though they are so great, and are driven by strong winds, are steered by a very small rudder wherever the will of the pilot directs. The great ships on the sea are the minds of men in this life, whether good or bad. The strong winds by which they are driven are the inclinations of the minds, compelled by nature to act, by which they reach either a good or bad end. The rudder by which such ships are steered wherever the will of the pilot directs is the intention of the heart itself, by which the elect, having crossed the waves of this world, reach the happy harbor of the heavenly homeland, while the reprobate, killed by the stormy errors of this life, which they did not know how to leave, perish like those destroyed by Scylla or Charybdis. And because the mouth speaks from the abundance of the heart, it is rightly added:
James 3:5 — Commentary on the Catholic Epistles
Thus also the tongue is indeed a small member, and it exalts great things. Certainly, it exalts great rewards if the force of the guiding mind rightly governs it. According to that of Solomon: He who understands possesses the steerage. But if it governs badly, it exalts great evils of destruction both for itself and its people. Wherefore Solomon says: Death and life are in the power of the tongue (Prov. XVIII). Therefore it exalts life if it teaches the Church well. Against this, it exalts death if it acts gravely. For this is said against those who, lacking both life and knowledge, presumed to teach and, therefore, harmed the Church even more; but if it is read as in some manuscripts: It also rejoices greatly, that exultation must indeed here be understood, of which it is said in the following, when he enumerated through many vices of the tongue, he added: But now you exult in your arrogances. All such exultation is evil. From which also the mother of blessed Samuel restrains us with devout exhortation, saying: Do not multiply speaking proudly (I Kings II). Therefore, the tongue exalts greatly, which, despising the senses and words of others, boasts singularly of being wise and eloquent itself.
James 3:6 — Commentary on the Catholic Epistles
And the tongue is a fire, a world of iniquity. The tongue is a fire because it consumes the forest of virtues by speaking badly. Hence the wise man says of the foolish: "The opening of his mouth," he says, "is a flame." To which indeed the fire of perdition is opposed, that saving fire which, being a tongue, consumes the hay, stubble, and vices, and illuminates the secrets of the heart. By this fire, the holy teachers are kindled, so that they both burn with love and, as if with fiery tongues, ignite others by preaching. Of such it is well written: "There appeared to them tongues as of fire, and they rested on each one of them, and they were all filled with the Holy Spirit" (Acts 2). Rightly, it is said of the undisciplined tongue that it is a world of iniquity, because almost all crimes are either concocted by it, such as robberies, rapes; or perpetrated, such as perjuries, false testimonies; or defended when any impure person, by excusing the crime he has committed, pretends to display a good deed that he has not done.
James 3:7 — Commentary on the Catholic Epistles
For every kind of beast, and bird, and serpent, and that of others, is tamed and has been tamed by human nature. We read in Pliny that the most enormous asp of serpents in Egypt was tamed by the head of a household, and daily emerged from its hole, accustomed to take provisions at his table. We also read, as Marcellinus Comes writes, that a tamed tiger was sent from India to Emperor Anastasius. Therefore, it is meant to be understood that the tongue of the wicked surpasses beasts in ferocity, birds in lightness or exultation, serpents in venomousness. There are indeed those who have sharpened their tongues like a sword (Psalm LXIII), there are those who are flighty and have set their mouth against the heavens (Psalm LXXII), and whose mouth speaks vanity (Psalm CXLIII), there are those serpentine, of whom it is said: The venom of asps is under their lips (Psalm XIII).
James 3:8 — Commentary on the Catholic Epistles
However, no man can tame the tongue. This sentence can be correctly understood in two ways: both that none of the good teachers can tame the tongues of those who neglect to restrain themselves from foolish prattling, and that there is no speaker who does not sometimes offend with his tongue. Finally, it was truthfully said of a perfect man placed in the moment of greatest temptation: In all this Job did not sin with his lips (Job I). And yet he afterward blamed himself, upon hearing the words of God, for the foolishness of his unwise speech, saying: I have spoken once, which I wish I had not said, and again, but I will add no more (Job XXXIX).
James 3:10 — Commentary on the Catholic Epistles
Blessing and cursing proceed from the same mouth. My brothers, these things ought not to be so. Does a spring pour forth sweet and bitter water from the same opening? Just as sweet and bitter water cannot simultaneously bubble up from a single vein of the fountain, but if they are mixed in a vessel or a cistern, the sweet water immediately becomes bitter from the bitter water, but the bitter water cannot be changed into sweetness by the mixture of sweet water, so blessing and cursing cannot be in any way combined in one mouth; but whoever is accustomed to bless God by praying or preaching His word, but still does not cease to curse men, it is evident that the sweetness of his blessing is consumed by the bitterness of the cursing. For a little leaven corrupts the whole mass (I Cor. V). And there is no fair praise in the mouth of a sinner (Eccli. XV). Finally, if you make a pipe with double openings for the water to enter, and a single one for it to exit, and you pour bitter water in one side and sweet water in the other side, without any doubt where there is one exit opening, they will be mixed, and the water will appear bitter. For it is certainly much easier for sweet to turn into bitter when they are mixed together, than for bitter to turn into sweet. From this example, it is gathered that bad conversations, as testified by the Apostle, corrupt good morals as well as good speech.
James 3:12 — Commentary on the Catholic Epistles
Can a fig tree, my brothers, produce olives, or a vine figs? etc. It is clear, because just as a tree cannot, having lost its natural fruit, produce the fruit of another tree from itself, so a slanderer, even if he seems to speak some good temporarily, is in no way able to have the fruit of blessing. But if someone wishes to discuss this more deeply, in the fig tree whose leaves our first parents, after the recognition of their transgression, used to cover their nakedness, can be understood the veil of excuse, by which they then tried to repel the reproach of the Creator and to cast it back on the Creator Himself, and now many of the foolish turn their hearts to an evil word, to excuse excuses in sins (Psalm 140). In olives can be taken the fruit of mercy, in the vine the fervor of love. But I, he says, like a fruitful olive tree in the house of the Lord, have hoped in the mercy of my God (Psalm 51), that is, just as one who produces the fruit of mercy, I have hoped for mercy myself from the Lord. Likewise: And your cup inebriates me, how excellent it is (Psalm 23)! Which is understood to speak of the love of God, which is poured out into our hearts through the Holy Spirit who has been given to us (Romans 5). Therefore, a fig tree cannot produce olives, because whoever tries to excuse himself for sins rather than accuse himself, in no way performs works of piety for sins perfectly towards others, but gives more with a proud heart. Nor can a vine produce figs, because he who is perfectly inebriated with divine love, accuses none of his errors, except himself.
James 3:13 — Commentary on the Catholic Epistles
Who among you is wise and disciplined, let him show by good conduct his works in the humility of wisdom. Because he had imposed silence on wicked teachers and had forbidden them to hold the rank of teacher, since he saw that they had neither the perfection of life nor the restraint of the tongue, he consequently admonishes that if anyone among them is wise and disciplined, or appears to be so to himself, let him show his wisdom and discipline more by living wisely and disciplined than by teaching others. For he who with meek heart and calm speech does the good which he can, surely gives evident proof of a wise man. For the beginning of wisdom is the fear of the Lord (Psalm 110). But he who is more inclined to preach the word than to act often incurs the guilt of foolishness through the love of boasting, through the zeal of contention, through the facility of eloquence, through the envy of other teachers, through ignorance of the catholic truth. Well does that saying of Solomon apply to him: For in the multitude of words there wanteth not sin (Proverbs 14). Hence it is rightly added here:
James 3:14 — Commentary on the Catholic Epistles
But if you have bitter zeal, and there are contentions in your hearts, do not glory, etc. He says 'bitter zeal' because there is also sweet zeal, from which also the apostle Simon rightly received the name of perfect heart. Which also Elijah had, when he said: I have been very zealous for the Lord God of Hosts, for the children of Israel have forsaken your covenant (1 Kings 19). And the apostle Paul: For I am jealous for you with a Godly jealousy (2 Corinthians 11). There is also good contention, which the Lord commanded us to have, saying: Strive to enter through the narrow gate (Luke 13). Do not, he says, glory, and lie against the truth. For the Truth itself proves that those who utter words of wisdom from their mouth, and carry bitter zeal and the zeal of unfruitful contention in their heart, are not worthy of glory.
James 3:15 — Commentary on the Catholic Epistles
This is not the wisdom descending from above, but earthly, unspiritual, demonic. And Paul says that the natural man does not receive the things of the Spirit of God. It should be noted that the natural man, or natural wisdom, is derived not from the animal, but from the soul, as the Apostle testifies, because the first man Adam was made a living soul, the last Adam a life-giving spirit (I Cor. XV). But it is not first that which is spiritual, but that which is natural. The authority in Greek, in which language ψυχὴ means soul, and ψυχικὸν means natural, confirms that it is derived from the soul. Moreover, though animals in Latin seem to derive their name from the soul, in Greek they have a very different and dissimilar etymology. For they get their name from the fact that they live. Among the Greeks, ζωὴ means life, ζῶα means animals. Therefore, when the Apostle in his Epistles often mentions the carnal man, the natural man, and the spiritual man, he calls spiritual either the Lord Himself, who, appearing in flesh and soul, was full of the Holy Spirit, or every elect person, who, naturally consisting of flesh and soul, also received the grace of the Holy Spirit according to the measure of Christ's gift, by which he is enlightened. But he calls carnal or natural the man who, having no grace of the Spirit, knows only to think or do those things which are naturally implanted in the senses of the flesh or the soul. Therefore, contentious and proud wisdom is rightly remembered as earthly, unspiritual and demonic, because while the soul seeks earthly glory, while, devoid of spiritual grace, remaining alone, it thinks of those things which are naturally implanted in it after the fall of the first transgression, rightly deluded by the evil spirit, it turns to doing those things which are mad and harmful.
James 3:16 — Commentary on the Catholic Epistles
Where there is jealousy and contention, there is inconstancy and every wrongful work. With all, he says, guard your heart, for from it comes life. For just as the root of the heart is, so in the sight of internal judgment is the whole fruit of action. And he who conceals wickedness in a heart filled with envy or contention, every work of his is wrongful, however righteous it may seem to men, evidently because of the inconstancy of a mind fluctuating here and there, because he has neglected to anchor himself firmly to the heavenly gaze.
James 3:17 — Commentary on the Catholic Epistles
But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits. This is the gentleness of wisdom that he previously instructed to be possessed, certainly as opposed to the bitterness of jealousy and contention, which is foolish, by which the virtue and doctrine of the holy preachers are mutually associated with each other in the peace of charity and concord. First, he says, pure, then peaceable. Pure, evidently, because it understands chastely; peaceable, because it does not separate itself from the society of others through pride. Gentle, willing to yield, full of mercy and good fruits, because it is certainly the wise man's task to give assent to the persuasion of the good, just as Peter promptly agreed with the one rebuking him, and to repudiate the doctrine of the wicked with all intention, either by teaching or by living.
James 3:18 — Commentary on the Catholic Epistles
The fruit of righteousness is sown in peace by those who make peace. Everything we do in this life is a seed of future retribution, and that retribution itself is the fruit of present works, as the Apostle bears witness, saying: For whatever a man sows, that he will also reap. And he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life (Galatians VI). And therefore it is rightly said that the fruit of righteousness is sown in peace by those who make peace. For the fruit of righteousness is eternal life, which is rewarded for just works, because those who seek peace follow it; with that same peace which they study, they sprinkle the soil of their heart as with the best seed, so that through the daily growth of good works they may be able to arrive at the fruit of heavenly life. Concerning this, it is written elsewhere: Those who sow in tears shall reap in joy (Psalm 126), and so on to the end of the psalm. But the wicked also sow and reap, because they will receive according to their deserts in judgment. However, they are known to reap not fruit, but corruption, because they do not enjoy eternal goods (for fruit is named from enjoying), but they will pay eternal penalties for the corruption in which they lived.
James 4:1 — Commentary on the Catholic Epistles
And from your desires which wage war in your members, etc. Desires wage war in the members when the hands, or tongue, or the consent of other members intemperately obey the wicked suggestions of an evil mind. Concerning this, also in the earlier parts of this Epistle, he says: But each one is tempted by his own desire, being drawn away and enticed, etc. But desires for earthly goods can also be understood in this place, namely the desire for kingdoms, riches, honors, dignities. For because of these and similar innumerable things, fights and wars frequently arise among the wicked.
James 4:2 — Commentary on the Catholic Epistles
You quarrel and fight, and you do not have because you do not ask. You quarrel, he says, and fight for temporal glory, and you are not able to obtain this, precisely because you do not care to ask the Lord, so that he himself might bestow upon you whatever is beneficial. For if you were to ask him with pious intention, he would grant you both the earthly necessities for temporal use and the heavenly goods for eternal enjoyment.
James 4:3 — Homilies on the Gospels 2.14
Those who continue in their sins ask wrongly. They entreat the Lord ill-advisedly to forgive them sins which they are not prepared to forgive in others.
James 4:3 — Commentary on the Catholic Epistles
You ask and do not receive, because you ask wrongly, etc. He had foretold that they do not ask, and now he says that they ask wrongly, because he who asks wrongly seems to ask nothing at all in the sight of the inner witness. He asks wrongly who, despising the Lord's commands, desires supreme benefits from the Lord. He also asks wrongly who, having lost the love of higher things, seeks merely to gain lower goods, and this not for the sustenance of human frailty, but for the excess of unrestrained pleasure. This is indeed what he means when he says: So that you may spend it on your passions.
James 4:4 — Commentary on the Catholic Epistles
Adulterers, do you not know that friendship with this world is enmity with God? He rightly calls adulterers those whom, having turned from the love of heavenly wisdom to the embrace of worldly friendship, he reproaches, seeing that they serve mammon more than the Creator whom they despise. He had indeed spoken above about the manifest enemies of God: Do not the rich oppress you by their power, and do they not drag you to the courts? Do they not blaspheme the good name that has been invoked upon you (James II)? But lest you think that only those who openly blaspheme God, who persecute His faith in the saints, and unjustly condemn them are His enemies, he shows that those are also enemies of God who, under the faith and confession of the name of Christ, serve the lure and love of the world, who, only in name being faithful, set earthly things above heavenly ones. This he more earnestly enforces in the following verse, adding: Whoever therefore wishes to be a friend of this world constitutes himself an enemy of God. Therefore, all lovers of the world are enemies of God, all seekers of trifles, all who belong to those of whom it is said: Behold, your enemies, O Lord, shall perish (Psalm XCI). Whether they enter the churches or do not enter the churches, they are enemies of God. For a time they may flourish like grass, but when the heat of judgment appears, they will perish, and the beauty of their face shall fade.
James 4:5 — Commentary on the Catholic Epistles
Do you think that the Scripture says uselessly? Namely, that Scripture which, restraining the faithful from the society of evildoers, thus speaks through Moses: You shall not make a covenant with them, nor with their gods. They shall not live in your land, lest they make you sin against Me, for if you serve their gods, it will surely be a scandal to you (Exodus XXIII). And again: You shall not make their works, but you shall destroy them and break their statues (Ibid.).
James 4:6 — Commentary on the Catholic Epistles
But He gives greater grace. The Lord gives greater grace than the friendship of the world, because while it provides these earthly goods temporarily and with the pain of losing them, He bestows eternal joy. He subsequently explains to whom He grants this grace.
James 4:8 — Commentary on the Catholic Epistles
Draw near to God, and He will draw near to you: Draw near to the Lord by following His footsteps in humility, and He will draw near to you through mercy, freeing you from distress. For no one is far from God in terms of regions, but in terms of affections. Indeed, dwelling in one place on earth, both he who is diligent in virtues and he who wallows in the filth of vices, one is far from God, the other has God near. Hence the Psalmist says: "The Lord is near to all who call upon Him in truth" (Psalm 145). Again: "Salvation is far from sinners" (Psalm 119). That same salvation of which we sing: "The Lord is my light and my salvation, whom shall I fear?" (Psalm 27). And the Lord Himself, when He encouraged us to draw near to Him by saying: "Come to Me, all who labor and are heavy laden, and I will give you rest" (Matthew 11), immediately demonstrated that this should be fulfilled not by feet but by actions when He added: "Take My yoke upon you, and learn from Me, for I am gentle and humble in heart" (ibid.).
James 4:9 — Commentary on the Catholic Epistles
Be miserable, mourn and weep. Let your laughter be turned to mourning and your joy to gloom. Humble yourselves in the presence of the Lord, and He will exalt you. Do not, He says, love to become wealthy and rejoice in this world, but being mindful of the sins you have committed, rather aim that through the brief miseries, poverty and transient lamentation of this life you may reach the eternal joys of the heavenly kingdom, so that you do not, for the temporary joy of wealth which you have acquired through unjust labor, perpetually beg, mourn, and pay the penalties in torment.
James 4:11 — Commentary on the Catholic Epistles
Do not slander one another, my brothers. This vice of slander looks to the deadly venom of the tongue, about which it is said: You quarrel and fight.
James 4:12 — Commentary on the Catholic Epistles
But who are you to judge your neighbor? He condemns the recklessness of the one who delights in judging his neighbor without taking care to consider the state of his own frailty and the uncertainties of his temporal life. And because sometimes, through the change of the right hand of the Most High, those who judged their neighbor are subjected to the power of the one they judged, sometimes they are suddenly taken from the world while still living, he subsequently also condemns the recklessness of those who, having no certainty of their own life, stretch their minds into the future, thinking of the profits of many years to come. For it follows:
James 4:13-14 — Commentary on the Catholic Epistles
Behold now, you who say: "Today or tomorrow we will go into such a city, and spend a year there, and trade, and make a profit," yet you do not know what tomorrow will bring. He notes the folly in this kind of planning in many ways, since clearly they both consult about the increase of profit and assume they will live for a long time, and that it is within their power to spend a year there, and in all of these things they disdain to recall the judgment of the Supreme Judge to mind.
James 4:14 — Commentary on the Catholic Epistles
For what is your life? It is a vapor that appears for a little while and then vanishes away. He does not say what is our life, but what, he says, is your life? Because the righteous truly begin to live when they reach the end of this life. But the enemies of the Lord, when they have been honored and exalted, will perish like smoke (Psalm 36). However, it should not be thought that this is the same sentiment which the ungodly are reported to have expressed in the book of Wisdom: For we are born from nothing, and after this we will be as though we had never been (Wisdom 2). Because smoke has been blown into our nostrils, and a word as a spark to stir up our heart. When this is extinguished, the body will be ashes, and the spirit will be dispersed like soft air. For these things reasoned with those who believed in no life except this one, saying with Epicurus: "After death there is nothing, and death itself is nothing." But the blessed James added that the life of the wicked is short in the present, yet in the future, eternal death follows, according to the saying of the blessed Job: They spend their days in wealth, and in a moment go down to the grave (Job 21).
James 4:17 — Commentary on the Catholic Epistles
To him therefore who knows to do good and does not do it, it is sin. Throughout the text of this Epistle, the blessed James shows that those to whom he wrote had the knowledge of doing good, and had also learned the right faith, so that they had presumed they could become teachers to others, yet had not attained the perfection of works, or humility of mind, or even moderation of speech. Hence, he now among other words of reproof and exhortation greatly frightens them with this statement, that he who knows how to do good, and does not do what he knows, is said to have a greater sin than he who sins out of ignorance. Although he who sins in ignorance cannot be entirely free from guilt, for ignorance of good itself is not a small evil. Hence the Lord said: The servant who knew his master's will, and did not prepare himself or do according to his will, shall be beaten with many stripes. But he who did not know, yet committed things deserving of stripes, shall be beaten with few (Luke 12).
James 5:3 — Commentary on the Catholic Epistles
You have stored up wrath for yourselves in the last days. Because, having neglected the nakedness or hunger of the poor, you rejoiced in storing up treasures of money for yourselves, now, not having foreseen it, you have accumulated the wrath of the eternal Judge against yourselves. Although it has not yet appeared, in the last days it is already most certain, that is, when the end of temporal days has come.
James 5:4 — Commentary on the Catholic Epistles
Behold, the wages of the workers who have reaped your fields, which were withheld by you, cry out. How great is the iniquity of the proud, who, although they have sufficient wealth, not only disdain to welcome and refresh the poor coming everywhere, but also refuse to give the due wages of their work to the laborers or their servants. This fault of impiety the blessed Job indicates that he took great care to avoid, as he says: If my land cries out against me, and its furrows weep together, if I have eaten its fruits without money, and afflicted the soul of its tillers, let thorns grow instead of wheat, and thistles instead of barley (Job 31). And their cry has entered into the ears of the Lord of Hosts. He calls the Lord of Hosts to instill fear in those who think that the poor have no protector. But to this place suits that of the Psalmist: "For the poor are left to you, you will be a helper to the orphan" (Psa. Heb. 10). And what is written in the book of the blessed Job: "For God will not hear in vain, and the Almighty will consider the causes of each one" (Job 35). You have feasted on the earth. Having neglected the heavenly joys to which you could have come through afflictions and fasts, you only love carnal feasts, which will be followed by such great hunger and thirst in the future, that not even a single drop of water can then be obtained from elsewhere to cool your burning tongue.
James 5:5 — Commentary on the Catholic Epistles
And in luxury you have nourished your hearts. They nourish their hearts in luxury, who, according to that saying of Ecclesiastes, do not forbid their heart to enjoy every pleasure and to amuse itself with those things they have prepared. And this they take as their part, if they use their own works, having no care for the sustenance or amusement of the poor (Eccl. II). On the day of slaughter you have led and killed the just man, and he did not resist you. He calls the Lord Savior just, about whom the blessed first martyr Stephen also speaks to the same Jews: Which of the prophets did your fathers not persecute, and killed those who announced the coming of the Just One? of whom you have now been the betrayers and murderers (Acts VII). Therefore it appears that the blessed James addresses those rich men from that place, where he says: Come now, you rich, weep and howl, who conspired for the death of the Lord, and yet have not accepted the faith of his name by which they might be saved. Of whom he also speaks above to the believers: Do not the rich oppress you through repentance, and they themselves drag you into courts? Do they not blaspheme that good name that has been invoked upon you (James II)? And because he writes to the twelve tribes that are in dispersion, he thus urges the faithful to do works of faith, so that he may also persuade those who had not yet believed to convert to the faith of the Lord along with the works of faith, reminding them that they had killed the Son of God, and moreover, as if they had done nothing evil, they gave themselves over to luxury and avarice, nor did they care to amend such a crime with repentance and alms. To whom it properly applies what he says: That avarice will consume their flesh like fire, and because they have treasured up wrath for themselves in the last days. For this became evident in them after the killing of James himself, when the city of Jerusalem, indeed the whole province of Judea, was besieged and cleared by the Romans, and for the rest of their crimes they had committed. Therefore be patient, brothers, until the coming of the Lord. After he had rebuked the proud and incredulous, he again turns to those who had been oppressed by the wickedness of such men, exhorting them to patience, and insinuating that the end of such pressures is near, whether by them being taken up to the Lord and receiving the fruit of their patience, or by their persecutors being deprived of the power to persecute. Behold, the farmer waits for the precious fruit of the earth, patiently enduring until he receives the early and the latter rain, etc. If he for the fruit of the earth, which he expects, and hopes to obtain in due season, labors so patiently, how much more ought you, for the fruit of heavenly reward, which you can possess forever, endure all present adversities? For you will indeed receive the early fruit, namely the life of the soul after death. You will also receive the latter, the incorruption of the flesh at the judgment. Or certainly the early fruit in works of righteousness, the latter in the reward of labors, according to that of the Apostle: You have your fruit unto holiness, and the end eternal life (Rom. VI). Do not groan, brothers, against one another, so that you may not be judged. As if you suffer greater adversities than you deserve, and your persecutors, though they have committed the greatest crimes, seem to endure nothing adverse. So that you may not be judged. By the judgment of condemnation, because you reproach this judge as if he judged unjustly.
James 5:9 — Commentary on the Catholic Epistles
Behold, the Judge stands at the door. He will return to you the rewards of patience, and to your adversaries the punishment they deserve. He stands at the door, because either He is close to knowing everything you do, or He will come quickly to repay, to you and to your persecutors, what each one has deserved. Take as an example, brothers, the outcome of evil, and of longsuffering, and of labor, and of patience, the prophets who spoke in the name of the Lord. See, he says, that the prophets who were so holy, so free from sins, so that the Spirit of God spoke through them His mysteries to men, had an evil end by suffering death from the faithless, such as Zechariah, Uriah, and the Maccabee martyrs. And in the New Testament, John, Stephen, James the son of Zebedee, and many others. Nevertheless, they did not lament over such an end, but rather wished to bear it with long-suffering. Others endured long labors, but they bore these patiently and without grumbling, like Noah in the building of the ark for a hundred years, Moses in the redemption and leadership of the people for forty years, David in suffering exile without fault, Joseph in service taken deceitfully by his brothers. To both cases, however, he added a firm and immutable example saying: You have heard of the patience of Job, and you have seen the end of the Lord. You have learned by reading about the labor and patience of Job, and how he received double of everything he lost due to the enemy's deceit, through the mercy of the Lord. You also saw the end of the Lord on the cross which He patiently endured, but also learned by evangelical preaching of His glory in the resurrection and ascension to heaven. Because the Lord is merciful and compassionate. So that either He may deliver His own from temptations in the present life, and glorify those living for the steadfastness of their faith even before men, or crown them in secret after death, and not even then take away the memory of the praise they deserved from men. Above all, however, my brothers, do not swear, neither by heaven, nor by earth, nor by any other oath. But let your speech be Yes, yes; No, no. Because He desires to completely drain the deadly poison of the tongue from His listeners, prohibiting backbiting, forbidding judging one's neighbor, and banning mutual groaning in adversities, which are manifest sins, He also adds this which to some may seem trivial, to abolish the custom of oath-taking as well. For it is clearly evident that this too is by no means to be overlooked by those who carefully consider that saying of the Lord, who says: Every idle word that men shall speak, they shall give account thereof in the day of judgment (Matthew 12), that you do not fall under judgment. Accordingly, He says, I restrain you from guilt of swearing, lest by frequently swearing truthfully you may sometimes also fall into perjury, but stay as far away from the sin of perjury as you would not even want to swear truthfully except out of urgent necessity. But even he falls under the judgment of guilt, who, although he never perjures, more often than necessary swears truthfully. Because undoubtedly he sins by the very idleness of excessive speech and offends the Judge, who forbids both an unnecessary word and every oath.
James 5:12 — Homilies on the Gospels 2.23
This is the judgment to which Herod fell victim, so that he found that he had either to break his oath or commit another shameful act in order to avoid breaking it.
James 5:13 — Commentary on the Catholic Epistles
Is anyone among you in trouble? etc. He who previously forbade brothers to groan to each other under trials now demonstrates what should be done in contrast. If, he says, any of you is oppressed by sadness, whether an injury received from other men may accidentally occur, or by an incidental fault, or by a domestic loss overwhelming, or by any other reason you are caused grief, in no way at that hour should you murmur amongst yourselves and convene to complain about God's judgments, but rather run to the church, pray to the Lord on bended knees, so that He may send the grace of His consolation, lest the sadness of the world, which works death, swallow you (II Cor. VII). Also, drive away the harmful plague of sadness from your heart by the sweetness of frequent Psalm-singing.
James 5:14 — Commentary on the Catholic Epistles
Is anyone among you sick? etc. Just as he gave counsel to the sorrowful, so he gives counsel to the sick, on how to guard themselves from the foolishness of murmuring, and he sets the manner of healing according to the manner of the wound, instructing the sorrowful that they should pray and sing Psalms for themselves, but commanding the sick either in body or in faith to remember to cure themselves with the aid of several, and especially elders, and not to refer the cause of their weakness to the younger and less learned, lest they might receive some harmful word or advice from them.
James 5:15 — Commentary on the Catholic Epistles
And if he is in sins, they will be forgiven him. Many people, due to sins committed in the soul, are punished with sickness or even death of the body. Hence the apostle told the Corinthians, who were accustomed to receive the body of the Lord unworthily: Therefore many among you are weak and ill, and many sleep (1 Corinthians 11). If therefore the sick are in sins, and they have confessed these to the elders of the Church, and have endeavored with a perfect heart to abandon and correct them, they will be forgiven. For sins cannot be forgiven without the confession of amendment. Hence it is rightly added:
James 5:16 — Homilies on the Gospels 2.14
God loves to be asked, so that he can give.
James 5:16 — Commentary on the Catholic Epistles
Confess therefore your sins to one another, etc. In this matter, there should be this discretion, that we confess our daily and trivial sins to one another, to our equals, and believe that we are saved by their daily prayer. Moreover, we should disclose the uncleanness of graver leprosy according to the law of the priesthood, and take care to purify according to his judgment as he has ordered and for as long as he has ordered.
James 5:18 — Commentary on the Catholic Epistles
And he prayed again, and the heaven gave rain, etc. Therefore, he prayed once and before and after, and this one Elijah obtained such great and mighty things; how much more, then, is the frequent prayer of many righteous people worth? But lest our frailty should tremble, thinking that it cannot do similar things to such a great prophet, who deserved to be taken up to heaven in a fiery chariot, the blessed James, intending to speak about his prayer, thus began: Elijah was a man like us, subject to suffering. For he was a man, although second to none in virtue, like us in the origin of the flesh, subject to suffering as we are, both in the frailty of the mind and the flesh. For he showed that he was frail in the flesh by seeking sustenance from the widow at Zarephath. And because he was also subject to the suffering of the mind, he showed it when, after waters were returned to the earth and the prophets and priests of idols were slain, he fled through the deserts, terrified by the threats of a single woman. But how great it is to pray for the sick before the Lord, and to call them back to health as confessing their sins, he shows by adding:
James 5:19 — Commentary on the Catholic Epistles
My brothers, if anyone among you strays from the truth, etc. For, as in the earlier sections of this Epistle, our tongue is restrained from wicked or idle speech, it is now shown what we should especially speak at the end. Therefore, we are commanded to pray and sing psalms to the Lord whenever we are struck by adversities. Likewise, we must confess our sins to one another and pray for each other, so that we may be saved, showing as much care as we can for the health of our neighbors, not only their temporal but rather their eternal health. For just as it is of great reward to save a body destined to die, how much more meritorious is it to save a soul destined to live forever in the heavenly homeland? It should be noted that some codices have: "He will save his own soul from death." And from the ambiguous Greek, it can also be rightly interpreted this way. Indeed, whoever corrects a stray person thereby secures for themselves greater joys of celestial life. He says, "He will save his own soul from death and will cover a multitude of sins." He who converts a sinner from error hides his sins from the view of the inner Judge by the superposition of a better life; and he also covers his own failings, in whatever ways he has erred, from the sight of Him who sees all things by caring for his neighbor, according to the Psalmist: "Blessed are those whose iniquities are forgiven, and whose sins are covered" (Psalm 31). And Blessed James, urging this, does not forget what he said earlier: "Do not become many teachers, my brothers" (James 3). For there, he removes the imperfect from the office of teaching, which they sought out of pride. Here, however, he instructs those who are well-prepared on what they ought to do for the salvation of their neighbors out of fraternal love. For what a teacher is said to do here, elsewhere charity is remembered to do, according to Blessed Peter the apostle: "Because charity covers a multitude of sins" (1 Peter 4). Nor should it be overlooked that this conversion of the erring is often accomplished not only by speaking but also frequently by acting well. For if anyone shows good examples of action to their neighbors, even without speaking, and converts them to works of alms, hospitality, or other virtues they had neglected, they indeed perform the office of a teacher and will receive a certain reward from the merciful Judge for the salvation of the brother they corrected.
Judges 1:34 — Commentary on Genesis 2.7
"The waters increased and elevated the ark high above the earth. And the waters drenched the earth, filling it and covering everything." The increased waters of baptism and faith also elevated the church throughout the world from an appetite for earthly things to the hope and desire for heavenly life. Hence, tossing the church about with great tribulations, the more vigorously these waters fill the earth, the higher they push it toward seeking the joys of the other life. This is well illustrated in sacred history when it is said, "The Amorites held the children of Dan to the mountains, nor did they permit them to descend to the plains." Amorite, of course, means "bitter," whereas Dan is translated as "judge" or "judgment." Who do the children of Dan designate, therefore, if not those who act with diligence that they may be upright, study the book of truth and vow and resolve to observe the revelation of God's justice, walking by the lamp of his Word? On the other hand, who is indicated by the Amorites if not those who attempt to disturb or even to destroy the sweetness of the life of the saints with the bitterness of tribulations? The Amorites hold the children of Dan to the mountains, nor permit them to descend to the plains, when so great a storm afflicts the elect with persecutions that there is no time for them to indulge in timid thoughts, but they must work hard continuously with prayers, fastings, and meditations on the divine Scriptures, while living in the highest continence, since they will be able to overcome the struggles of great trials only by the exercise of greater virtue.
Judges 7:7 — Commentary on Genesis 2.9
Just as the six hundred years of life which Noah completed prior to entering the ark designate the perfection of faith and confession of those who approach the church's sacraments of heavenly grace and perpetual reward, so also does the three hundred and fifty years that he lived after the great flood typify the perfection of those who, having received the sacraments of life, zealously and faithfully serve the Lord until death. For we say that three hundred, because it is denoted in Greek by the letter tau, which is written in the shape of a cross, most aptly signifies those who resolve not to glory except in the cross of our Lord Jesus Christ. Hence Gideon, at the Lord's command and with his assistance, conquered the innumerable army of the Midianites with three hundred men, thus teaching figuratively that by faith in the Lord's cross we will be victorious in the wars waged against us both by this world and by our own vices.
Judges 13:2 — Homilies on the Gospels 2.19
Thus Jacob, the patriarch Joseph, Samson, [who was] the bravest of the chieftains, and Samuel, [who was] the most distinguished of the prophets, [all] had as their progenitors [mothers who were] for a long time barren in body but always fruitful in virtues. In this way their dignity would be known from the miraculous nativity of those who were born, and it might be proven that they would be famous in their lives, since at the very outset of their lives they transcended the norms of the human condition.
Jeremiah 11:20 — Homilies on the Gospels 2:12
Hence they rightly believed and confessed that as God he knew all things and that as the Son of God He had come from God. It is a clear indication of divinity to know the secret things of another's thoughts, as Solomon affirmed when he said in supplication to God, "For you alone know the hearts of all the children of human beings." Hence, Jeremiah too said, "You, O Lord of Sabaoth, are the one who judges righteously and probes the loins and hearts of human beings."
Jeremiah 13:23 — Commentary on Acts 8:27a
Also, he showed so much love in his religion that, leaving behind a queen's court, he came from the farthest regions of the world to the Lord's temple. Hence, as a just reward, while he sought the interpretation of something that he was reading, he found Christ, whom he was seeking. Furthermore, as Jerome says, he found the church's font there in the desert, rather than in the golden temple of the synagogue. For there in the desert something happened that Jeremiah declared was to be wondered at, an Ethiopian changed his skin, that is, with the stain of his sins washed away by the waters of baptism, he went up, shining white, to Jesus.
Jeremiah 17:6-7 — Homilies on the Gospels 2:25
But let us see what kind of fruits a bad tree produces, and let us avoid bearing such fruits. The prophet Jeremiah says, "Cursed is the one who puts his trust in human beings and makes his flesh his support, and whose heart turns away from the Lord; such a person will be like a tamarisk in the desert."
Jeremiah 31:15 — Homilies on the Gospels 1:10
According to the oracle of Jeremiah, "A voice was heard in Ramah," that is, "on high," "of lamentation and great wailing." This clearly denotes that holy church's mourning, by which it grieves for the violent death of its members, does not, as our enemies foolishly claim, pass away into a void, but it ascends right to the throne of the heavenly judge.
Jeremiah 31:34 — On the Tabernacle 1:7
The teachers of the Word come and go, and others follow in the succession of those who pass away. But the sacred Scripture remains for all time without ever being abolished, until the time when the Lord shall appear at the end of the world. Then we shall have no further need for the Scriptures or for those who interpret them, since there will be a long-awaited fulfillment of that promise of the Lord that says, "And they shall not teach their neighbor and brother saying, 'Know the Lord,' for they shall all know me, from the least of them to the greatest."
John 1:1-3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in loc.) The other Evangelists describe Christ as born in time; John witnesseth that He was in the beginning, saying, In the beginning was the Word. The others describe His sudden appearance among men; he witnesseth that He was ever with God, saying, And the Word was with God. The others prove Him very man; he very God, saying, And the Word was God. The others exhibit Him as man conversing with men for a season; he pronounces Him God abiding with God in the beginning, saying, The Same was in the beginning with God. The others relate the great deeds which He did amongst men; he that God the Father made every creature through Him, saying, All things were made by Him, and without Him was not any thing made.
John 1:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in 1 Joh.) The Evangelist having said that every creature was made by the Word, lest perchance any one might think that His will was changeable, as though He willed on a sudden to make a creature, which from eternity he had not made; he took care to show that, though a creature was made in time, in the Wisdom of the Creator it had been from eternity arranged what and when He should create.
John 1:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Bed. in loc.) He saith not, that all men should believe in him; for, cursed be the man that trusteth in man; (Jer. 17:5) but, that all men through him might believe; i. e. by his testimony believe in the Light.
John 1:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Including both natural and divine wisdom; for as no one can exist of himself, so no one can be wise of himself.
John 1:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It should be understood that in holy Scripture, blood in the plural number, has the signification of sin: thus in the Psalms Deliver me from blood-guiltinessp. (Ps. 51:14). The carnal birth of men derives its origin from the embrace of wedlock, but the spiritual is dispensed by the grace of the Holy Spirit.
John 1:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in loc.) Farther, if the word declared have reference to the past, it must be considered that He, being made man, declared the doctrine of the Trinity in unity, and how, and by what acts we should prepare ourselves for the contemplation of it. If it have reference to the future, then it means that He will declare Him, when He shall introduce His elect to the vision of His brightness.
John 1:29 — Homilies on the Gospels 2.7
[Jesus] gave his blood as the price for our salvation, and by undergoing death for a time he condemned the sovereignty of death forever. The Lamb that was innocent was killed. But by a wonderful and longed-for display [of his power] he efficaciously weakened the strength of the lion that had killed him. The Lamb that took away the sins of the world brought to naught the lion that had brought sins into the world. It was the Lamb that restored us by the offering of his flesh and blood, so that we would not perish.
John 1:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. in Vigil. S. And.) John stood, because he had ascended that citadel of all excellences, from which no temptations could cast him down: his disciples stood with him, as stout-hearted followers of their master.
John 1:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. 1) The Lamb therefore he calls Him; for that He was about to give us freely His fleece, that we might make of it a wedding garment; i. e. would leave us an example of life, by which we should be warmed into love. (Hom. in Vigil. S. And.) The walking of Jesus has a reference to the economy of the Incarnation, by means of which He has condescended to come to us, and give us a pattern of life.
John 1:37 — Homilies on the Gospels 1.17
From [John's] disciples [Jesus] summoned two to follow him, and one of them, Andrew, led his brother Peter to him also. According to the spiritual sense, it is clear what it means to follow the Lord.… You follow the Lord if you imitate him. You follow the Lord if, insofar as human weakness allows, you do not abandon those examples of humility that, as a human being, the Son of God demonstrated. You follow [the Lord] if, by showing yourself to be a companion of his sufferings, you painstakingly long to attain communion in his resurrection and ascension.
John 1:41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. in Vig. St. Andr.) This is truly to find the Lord; viz. to have fervent love for Him, together with a care for our brother's salvation.
John 1:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. i. Temp. Hier. in Vig. S. Andr.) He beheld him not with His natural eye only, but by the insight of His Godhead discerned from eternity the simplicity and greatness of his soul, for which he was to be elevated above the whole Church. In the word Peter, we must not look for any additional meaning, as though it were of Hebrew or Syriac derivation; for the Greek and Latin word Peter, has the same meaning as Cephas; being in both languages derived from petra. He is called Peter on account of the firmness of his faith, in cleaving to that Rock, of which the Apostle speaks, And that Rock was Christ; (1 Cor. 10:4) which secures those who trust in it from the snares of the enemy, and dispenses streams of spiritual gifts.
John 2:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in v. 1) At the time of our Lord's appearing in the flesh, the sweet vinous taste of the law had been weakened by the carnal interpretations of the Pharisees.
John 2:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. 2d Sund. after Epiph.) His condescension in coming to the marriage, and the miracle He wrought there, are, even considering them in the letter only, a strong confirmation of the faith. Therein too are condemned the errors of Tatian, Marcion, and others who detract from the honour of marriage. For if the undefiled bed, and the marriage celebrated with due chastity, partook at all of sin, our Lord would never have come to one. Whereas now, conjugal chastity being good, the continence of widows better, the perfection of the virgin state best, to sanction all these degrees, but distinguish the merit of each, He deigned to be born of the pure womb of the Virgin; was blessed after birth by the prophetic voice of the widow Anna; and now invited in manhood to attend the celebration of a marriage, honours that also by the presence of His goodness. (in loc.) Nor is it without some mysterious allusion, that the marriage is related as taking-place on the third day. The first age of the world, before the giving of the Law, was enlightened by the example of the Patriarchs; the second, under the Law, by the writings of the Prophets; the third, under grace, by the preaching of the Evangelists, as if by the light of the third day; for our Lord had now appeared in the flesh. The name of the place too where the marriage was held, Cana of Galilee, which means, desire of migrating, has a typical signification, viz. that those are most worthy of Christ, who burn with devotional desires, and have known the passage from vice to virtue, from earthly to eternal things.
John 2:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The wine was made to fail, to give our Lord the opportunity of making better; that so the glory of God in man might be brought out of its hiding place: And when they wanted wine, the mother of Jesus saith unto Him, They have no wine.
John 2:5-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in loc.) As if she said, Though He appear to refuse, He will do it nevertheless. She knew His pity and mercifulness. And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Hydriæ1 are vessels to hold water: hydor being the Greek for water.
John 2:5 — Homilies on the Gospels 1.14
He would not dishonor his mother, since he orders us to honor our father and mother.
John 2:11 — Homilies on the Gospels 1.14
By this sign he made manifest that he was the King of glory, and so the church's bridegroom. He came to the marriage as a common human being, but as Lord of heaven and earth he could convert the elements as he wished. How beautifully appropriate it is that when he began the signs that he would show to mortals while he was still mortal he turned water into wine. [But] when he had become immortal through his resurrection, he began the signs that he would show only to those who were pursuing the goal of immortal life.… Therefore, let us love with our whole mind, dearly beloved, the marriage of Christ and the church, which was prefigured then in one city and is now celebrated over the whole earth.
John 2:12 — Homilies on the Gospels 2.1
It tends to disturb some people that in the opening portion of this Gospel reading it is said that when our Lord went down to Capernaum, not only his mother and his disciples followed him, but also his brothers. There have been heretics who supposed that Joseph, the husband of the blessed Virgin Mary, begot of another wife those whom the Scriptures call the Lord's brothers. Others, with greater lack of faith, have supposed that he begot these of Mary herself after our Lord's birth. But we, dearly beloved brothers, without any hesitation or questioning must be aware and confess that not only the blessed Mother of God, but also Joseph, the most blessed witness and guardian of her chastity, always remained wholly aloof from the conjugal act; and further, that those who after the customary manner of the Scriptures are called our Savior's brothers or sisters were not their children but their relatives. Abraham spoke to Lot in the following way, "I beseech you, let there be no wrangling between you and me, and your shepherds and mine; for we are brothers." Laban [said] to Jacob, "Because you are my brother, why should you have to serve me for nothing?" It is a fact that Lot was the son of Haran, Abraham's brother, and Jacob the son of Rebekah, Laban's sister; but on account of their kinship they were called brothers. Because of this most common practice in the holy Scriptures, we should, as I have said, understand that the relatives of Mary and Joseph are called our Lord's brothers.
John 2:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He did not stay many days there, on account of the Passover, which was approaching: And the Jews' passover was at hand. But He continued there only a few days, because he lived with men in this world only a short time.
John 2:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Our Lord on coming to Jerusalem, immediately entered the temple to pray; giving us an example that, wheresoever we go, our first visit should be to the house of God to pray. And He found in the temple those that sold oxen, and sheep, and doves, and the changers of money sitting. (Mat. 21) Those however, who came from a distance, being unable to bring with them the animals required for sacrifice, brought the money instead. For their convenience the Scribes and Pharisees ordered animals to be sold in the temple, in order that, when the people had bought and offered them afterwards, they might sell them again, and thus make great profits. And changers of money sitting; changers of money sat at the table to supply change to buyers and sellers.
John 2:15-16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But our Lord disapproving of any worldly business in His house, especially one of so questionable a kind, drove out all engaged in it. The Evangelist sets before us both natures of Christ: the human in that His mother accompanied Him to Capernaum; the divine, in that He said, Make not My Father's house an house of merchandize. (in loc.) They then are the sellers of doves, who, after receiving the free grace of the Holy Spirit, do not dispense it freely, as they are commanded, but at a price: who confer the laying on of hands, by which the Holy Spirit is received, if not for money, at least for the sake of getting favour with the people, who bestow Holy Orders not according to merit, but favour. (in loc.) Or, the sheep are works of purity and piety, and they sell the sheep, who do works of piety to gain the praise of men. They exchange money in the temple, who, in the Church, openly devote themselves to secular business. And besides those who seek for money, or praise, or honour from Holy Orders, those too make the Lord's house a house of merchandize, who do not employ the rank, or spiritual grace, which they have received in the Church at the Lord's hands, with singleness of mind, but with an eye to human recompense. (in loco.) With a scourge then made of small cords, He cast them out of the temple; for from the part and lot of the saints are cast out all, who, thrown externally among the Saints, do good works hypocritically, or bad openly. The sheep and the oxen too He cast out, to show that the life and the doctrine of such were alike reprobate. And He overthrew the change heaps of the money-changers and their tables, as a sign that, at the final condemnation of the wicked, He will take away the form even of those things which they loved. The sale of doves He ordered to be removed out of the temple, because the grace of the Spirit, being freely received, should be freely given.
John 2:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in loc.) His disciples seeing this most fervent zeal in Him, remembered that it was from zeal for His Father's house that our Saviour drove the ungodly from the temple.
John 2:18-21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For inasmuch as they sought a sign from our Lord of His right to eject the customary merchandize from the temple, He replied, that that temple signified the temple of His Body, in which was no spot of sin; as if He said, As by My power I purify your inanimate temple from your merchandize and wickedness; so the temple of My Body, of which that is the figure, destroyed by your hands, on the third day I will raise again.
John 2:21 — Homilies on the Gospels 2.1
With perfect justice he banished the wicked from the temple, since the temple represented the temple of his body, in which there was no stain of any kind of sin.
John 2:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in loc.) The Evangelist has related above what our Lord did on his way to Jerusalem; now He relates how others were affected towards Him at Jerusalem; Now when He was in Jerusalem at the Passover, in the feast day, many believed in His Name, when they saw the miracles which He did.
John 2:24-25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
An admonition to us not to be confident of ourselves, but ever anxious and mistrustful; knowing that what escapes our own knowledge, cannot escape the eternal Judge.
John 3:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
His rank is given, A ruler of the Jews; and then what he did, This man came to Jesus by night: hoping, that is, by so secret an interview, to learn more of the mysteries of the faith; the late public miracles having given him an elementary knowledge of them.
John 3:1 — EXPOSITION ON THE GOSPEL OF JOHN 2
Nicodemus was one of the many who believed in Jesus, and therefore he came at night, and not during the day because he was not yet illumined with the gracious heavenly light.
John 3:2 — EXPOSITION ON THE GOSPEL OF JOHN 3
This ruler of the Jews came to Jesus by night, hoping, that is, by so secret an interview, to learn more of the mysteries of the faith; the late public miracles having given him a rudimentary knowledge of them.
John 3:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in loc.) The question put thus sounds as if a boy might enter a second time into his mother's womb and be born. But Nicodemus, we must remember, was an old man, and took his instance from himself; as if he said, I am an old man, and seek my salvation; how can I enter again into my mother's womb, and be born?
John 3:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Hom. in part. Invent. S. Cruc. Ed. Nic.) It is the Holy Spirit therefore, Who bloweth where He listeth. It is in His own power to choose, whose heart to visit with His enlightening grace. And thou hearest the sound thereof. When one filled with the Holy Spirit is present with thee and speaks to thee.
John 3:8 — Homilies on the Gospels 1.15
The Spirit comes to the saints [and] goes from the saints, so that they may be refreshed from time to time by the frequently recurring light of the return of him whom they are not capable of having always. However, the Spirit remains continually in the only Mediator between God and human beings, the man Jesus Christ, in whom he does not find any stain of unclean thought, which he would shun.
John 3:8 — Homilies on the Gospels 2.18
"The Spirit breathes where he wills" because he has in his power [to choose the] heart he will enlighten by the grace of his visitation. "And you hear his voice" when one filled with the Holy Spirit speaks in your presence.
John 3:8 — Homilies on the Gospels 2.16
When the grace of the Spirit is given to human beings, the Spirit is unquestionably sent by the Father and sent by the Son, and he proceeds from the Father and proceeds from the Son. [The Spirit] also comes of his own accord, because just as he is equal to the Father and the Son, so he has the same will in common with the Father and the Son.
John 3:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
If a man of set purpose descend naked to the valley, and there providing himself with clothes and armour, ascend the mountain again, he who ascended may be said to be the same with him who descended.
John 3:14 — Homilies on the Gospels 2.18
With the wonderful skill of heavenly teaching, the Lord directs our attention to the teacher of the Mosaic law and to the spiritual meaning of his law, by recalling some of the ancient history and explaining that it happened as a figure of his own passion and of human salvation.
John 3:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He introduces the teacher of the Mosaic law, to the spiritual sense of that law; by a passage from the Old Testament history, which was intended to be a figure of His Passion, and of man's salvation.
John 3:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Note here, that the same which he before said of the Son of man, lifted up on the cross, he repeats of the only begotten Son of God: viz. That whosoever believeth in Him, &c. For the same our Maker and Redeemer, who was Son of God before the world was, was made at the end of the world the Son of man; so that He who by the power of His Godhead had created us to enjoy the happiness of an endless life, the same restored us to the life we have lost by taking our human frailty upon Him.
John 3:16 — Homilies on the Gospels 2.18
Our Redeemer and Maker, who was Son of God before the ages, became Son of man at the end of ages. Thus the one who, through the power of his divinity, had created us to enjoy the happiness of everlasting life, might himself restore us, through the weakness of our humanity, to recover the life we had lost.
John 3:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in loc. c. 1) He calls Himself the light, whereof the Evangelist speaks, That was the true light; whereas sin He calls darkness.
John 3:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Morally too they love darkness rather than light, who when their preachers tell them their duty, assail them with calumny.
John 3:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.
John 3:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
After these things, is not immediately after His dispute with Nicodemus, which took place at Jerusalem; but on His return to Jerusalem after some time spent in Galilee.
John 3:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
John still continues baptizing, though Christ has begun; for the shadow remains still, nor must the forerunner cease, till the truth is manifested. And John also was baptizing in Ænon, near to Salim. Ænon is Hebrew for water; so that the Evangelist gives, as it were, the derivation of the name, when he adds, For there was much water there. Salim is a town on the Jordan, where Melchisedec once reigned. The same kind of benefit which catechumens receive from instruction before they are baptized, the same did John's baptism convey before Christ's. As John preached repentance, announced Christ's baptism, and drew all men to the knowledge of the truth now made manifest to the world: so the ministers of the Church first instruct those who come to the faith, then reprove their sins; and lastly, drawing them to the knowledge and love of the truth, offer them remission by Christ's baptism.
John 3:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He evidently here is relating what Christ did before John's imprisonment; a part which has been passed over by the rest, who commence after John's imprisonment.
John 3:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Who art thou then, since thou art not the Christ, and who is He to Whom thou bearest witness? John replies, He is the Bridegroom; I am the friend of the Bridegroom, sent to prepare the Bride for His approach: He that hath the Bride, is the Bridegroom. By the Bride he means the Church, gathered from amongst all nations; a Virgin in purity of heart, in perfection of love, in the bond of peace, in chastity of mind and body; in the unity of the Catholic faith; for in vain is she a virgin in body, who continueth not a virgin in mind. This Bride hath Christ joined unto Himself in marriage, and redeemed with the price of His own Blood. His Bride therefore our Lord committed to His friend, i. e. the order of preachers, who should be jealous of her, not for themselves, but for Christ; The friend of the Bridegroom which standeth and heareth Him, rejoiceth greatly because of the Bridegroom's voice. He rejoiceth at hearing the Bridegroom's voice, who knows that he should not rejoice in his own wisdom, but in the wisdom which God giveth him. Whoever in his good works seeketh not his own glory, or praise, or earthly gain, but hath his affections set on heavenly things; this man is the friend of the Bridegroom.
John 3:29 — EXPOSITION ON THE GOSPEL OF JOHN 3
The one who has the bride is the bridegroom. By the bride he means the church gathered from among all nations.… It is a virgin pure of heart, perfect in love, bound to him in the bond of peace, in chastity of body and soul and in the unity of the Catholic faith. For it is useless for her to be a virgin in body without retaining the purity of the Catholic faith. Our Lord therefore committed his bride to his friends who are the preachers of the true gospel. Therefore, John says, "The friend of the bridegroom who stands and hears him rejoices greatly because of the bridegroom's voice." The friend is able to stand and hear him because he remains in the true faith and preaches what he believes.
John 3:30 — Homilies on the Gospels 2.20
The crowd believed that [John] was the Christ because of the greatness of his power, while some people supposed that our Lord was not the Christ but a prophet because of the weakness of his flesh. John himself revealed the secret meaning of this difference.… Our Lord increased because it became known to believers throughout the entire world that he who was believed to be a prophet was the Christ. John diminished and decreased because it became apparent that he who was judged to be the Christ was not himself the Christ but the herald of the Christ.
John 3:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
We must understand here not a faith in words only, but a faith which is developed in works.
John 4:4-5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He must needs pass through Samaria; because that country lay between Judea and Galilee. Samaria was the principal city of a province of Palestine, and gave its name to the whole district connected with it. The particular place to which our Lord went is next given: Then cometh He to a city of Samaria which is called Sychar.
John 4:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or she calls Jacob their father, because she lived under the Mosaic law, and possessed the farm which Jacob gave to his son Joseph.
John 4:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They had seen Him at Jerusalem, For they also went unto the feast. Our Lord's return has a mystical meaning, viz. that, when the Gentiles have been confirmed in the faith by the two precepts of love, i. e. at the end of the world, He will return to His country, i. e. Judæa.
John 4:47-53 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
So, we see, faith, like the other virtues, is formed gradually, and has its beginning, growth, and maturity. His faith had its beginning, when he asked for his son's recovery; its growth, when he believed our Lord's words, Thy son liveth; its maturity, after the announcement of the fact by his servants.
John 5:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It is fitly described as a sheep pool. By sheep are meant people, according to the passage, We are Thy people, and the sheep of Thy pasture. (Ps. 95:7)
John 5:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Lastly, many kinds of impotent folk lay near the pool: the blind, i. e. those who are without the light of knowledge; the lame, i. e. those who have not strength to do what they are commanded; the withered, i. e. those who have not the marrow of heavenly love.
John 5:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
There is a wide difference between our Lord's mode of healing, and a physician's. He acts by His word, and acts immediately: the other's requires a long time for its completion. What mean the words, Arise, and walk; except that thou shouldest raise thyself from thy torpor and indolence, and study to advance in good works. Take up thy bed, i. e. thy neighbour by which thou art carried, and bear him patiently thyself.
John 5:33-34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Because I do not want it. John, though he bore witness, did it not that Christ might increase, but that men might be brought to the knowledge of Him.
John 5:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By His mission we must understand His incarnation. Lastly, He shows that God is incorporeal, and cannot be seen by the bodily eye: Ye have neither heard His voice at any time, nor seen His shape.
John 5:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That coming is put for believing we know, Come unto Him, and be lightened. He adds, That ye might have life; (Ps. 33) For, if the soul which sinneth dies, they were dead in soul and mind. And therefore He promises the life of the soul, i. e. eternal happiness.
John 5:44-45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The best way of guarding against this sin, is to bring to our consciences the remembrance, that we are dust, and should ascribe all the good that we have not to ourselves, but to God. And we should endeavour always to be such, as we wish to appear to others. Then, as they might ask, Wilt thou accuse us then to the Father? He anticipates this question: Do not think that I will accuse you to the Father.
John 6:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Our Lord went up to the mountain, when He ascended to heaven, which is signified by the mountain.
John 6:4 — On the Gospel of Mark 2.6
Matthew and Mark make mention of the murder of John [the Baptist] in connection with the miracle of the bread while John here mentions it was near the day of the festival of Pascha of the Jews. It is evident that the festival of the Passover here coincides with the beheading of John the Baptist, and that a year later [the evangelist] returns again to the time of the Pascha when the mystery of the Lord's passion was completed.
John 6:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
If we compare the accounts of the different Evangelists, we shall find very clearly, that there was an interval of a year between the beheading of John, and our Lord's Passion. For, since Matthew says that our Lord, on hearing of the death of John, withdrew into a desert place, where He fed the multitude; and John says that the Passover was nigh, when He fed the multitude; it is evident that John was beheaded shortly before the Passover. And at the same feast, the next year Christ suffered. It follows, When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread, that these may eat? When Jesus lifted up His eyes, this is to show us, that Jesus was not generally with His eyes lifted up, looking about Him, but sitting calm and attentive, surrounded by His disciples.
John 6:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. in Luc. c. vi.) Barley is the food of cattle and slaves: and the old law was given to slaves and cattle, i. e. to carnal men. Or, by the two fishes are meant the saying or writings of the Prophets, and the Psalmist. And whereas the number five refers to the five senses, a thousand stands for perfection. But those who strive to obtain the perfect government of their five senses, are called men, in consequence of their superior powers: they have no womanly weaknesses; but by a sober and chaste life, earn the sweet refreshment of heavenly wisdom. (Aug. xxiv. 5) And well is it said, But what are these among so many? The Law was of little avail, till He took it into His hand, i. e. fulfilled it, and gave it a spiritual meaning. The Law made nothing perfect. (Heb. 7:19)
John 6:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
When the multitude saw the miracle our Lord had done, they marvelled; as they did not know yet that He was God. Then those men, the Evangelist adds, i. e. carnal men, whose understanding was carnal, when they had perceived the miracle that Jesus did, said, This is of a truth that Prophet that should come into the world.
John 6:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The multitude concluding, from so great a miracle, that He was merciful and powerful, wished to make Him a king. For men like having a merciful king to rule over them, and a powerful one to protect them. Our Lord knowing this, retired to the mountain: When Jesus therefore perceived that they would come and take Him by force to make Him a king, He departed again into a mountain Himself alone. From this we gather, that our Lord went down from the mountain before, where He was sitting with His disciples, when He saw the multitude coming, and had fed them on the plain below. For how could He go up to the mountain again, unless He had come down from it.
John 6:19-20 — COMMENTARY ON MATTHEW 3.14
He says only "I am." He trusts that they will easily recognize his voice, which was so familiar to them. Or, more probably, he shows that he was the same who said to Moses, "Say to the children of Israel, the one who is has sent me to you."
John 6:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in v. cap. Joan.) The way of speaking we use, when we are in doubt; about five and twenty, we say, or thirty. This ship, however, does not carry an idle crew; they are all stout rowers; i. e. in the Church not the idle and effeminate, but the strenuous and persevering in good works, attain to the harbour of everlasting salvation.
John 6:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Matt. c. xiv.) He does not say, I am Jesus, but only I am. He trusts to their easily recognising a voice, which was so familiar to them, or, as is more probable, He shows that He was the same who said to Moses, I am that I am (Exod. 3:14)
John 6:23-24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The mystical meaning is, that the conventicles of heretics are without the company of Christ and His disciples. And other ships coming, is the sudden growth of heresies. By the crowd, which saw that Jesus was not there, or His disciples, are designated those who seeing the errors of heretics, leave them and turn to the true faith.
John 6:26-27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They too seek Jesus, not for Jesus' sake, but for something else, who ask in their prayers not for eternal, but temporal blessings.
John 6:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
i. e. By keeping what commandments shall we be able to fulfil the law of God?
John 6:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Not to the physical world, but to men, its inhabitants.
John 6:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
All, He saith, absolutely, to show the fulness of the number who should believe. These are they which the Father gives the Son, when, by His secret inspiration, He makes them believe in the Son.
John 6:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He uses the plural, In the Prophets, because all the Prophets being filled with one and the same spirit, their prophecies, though different, all tended to the same end; and with whatever any one of them says, all the rest agree; as with the prophecy of Joel, All shall be taught of God. (Joel 2:23)
John 6:51 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This bread our Lord then gave, when He delivered to His disciple the mystery of His Body and Blood, and offered Himself to God the Father on the altar of the cross. For the life of the world, i. e. not for the elements, but for mankind, who are called the world.
John 6:52 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Jews thought that our Lord would divide His flesh into pieces, and give it them to eat: and so mistaking Him, strove.
John 6:54 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And that this might not seem addressed to them alone, He declares universally, Whoso eateth My flesh, and drinketh My blood, hath eternal life.
John 6:55 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He had said above, Whoso eateth My flesh and drinketh My blood, hath eternal life: and now to show the great difference between bodily meat and drink, and the spiritual mystery of His body and blood, He adds, For My flesh is meat indeed, and My blood is drink indeed.
John 6:58 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And to show the wide interval between the shadow and the light, the type and the reality, He adds, Not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.
John 6:59 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Mystically, Capernaum, which means beautiful town, stands for the world: the synagogue, for the Jewish people. The meaning is, that our Lord hath, by the mystery of the incarnation, manifested Himself to the world, and also taught the Jewish people His doctrines.
John 6:67 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Our Lord knew well the intentions of the other disciples which stayed, as to staying or going; but yet He put the question to them, in order to prove their faith, and hold it up to imitation: Then said Jesus unto the twelve, Will ye also go away?
John 6:70-71 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or we must say, that He elected the eleven for one purpose, the twelfth for another: the eleven to fill the place of Apostles, and persevere in it unto the end; the twelfth to the service of betraying Him, which was the means of saving the human race.
John 7:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The connection of this passage admits of much taking place in the interval previously. Judæa and Galilee are divisions of the province of Palestine. Judæa has its name from the tribe of Judah; but it embraces not only the territories of Judah, but of Benjamin, all of which were called Judæa, because Judah was the royal tribe. Galilee has its name, from the milky, i. e. white, colour of its inhabitants; Galilee being Greek for milk.
John 7:3-4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Meaning to say, Thou doest miracles, and only a few see them: go to the royal city, where the rulers are, that they may see Thy miracles, and so Thou obtain praise. And as our Lord had not brought all His disciples with Him, but left many behind in Judæa, they add, That Thy disciples also may see the works that Thou doest.
John 7:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This is no contradiction to what the Apostle says, But when the fulness of time was come, God sent forth His Son. (Gal. 4:4) Our Lord referring here to the time not of His nativity, but of His glorification.
John 7:9-10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The mystical meaning is, that to all those carnal persons who seek human glory, the Lord remains in Galilee; the meaning of which name is, "passing over;" applying to those his members who pass from vice to virtue, and make progress in the latter. And our Lord Himself delayed to go up, signifying that Christ's members seek not temporal but eternal glory. And He went up secretly, because allb glory is from within: that is, (Ps. 45:14.) from a pure heart and good conscience, and faith unfeigned. (1 Tim. 1:5)
John 7:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Wherein He left us an example to take it patiently, whenever wrong censures are passed upon us, and not answer them by asserting the truth, though able to do so, but rather by some wholesome advice to the persons; as doth our Lord: Jesus answered and said unto them, I have done one work, and ye all marvel.
John 7:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
I go to Him that sent Me: i. e. I return to My Father, at whose command I became incarnate. He is speaking of that departure, from which He has never returned.
John 8:1 — Homilies on the Gospels 1.25
The Mount of Olives designates the height of the Lord's benevolence and mercy, for in Greek "mercy" is called oleos, and an olive plantation is called oleon, and also because anointing with oil usually soothes weary and aching limbs. But oil is preeminent in power and purity too, and it tends to make its way up and float on the top of any liquid that you choose to pour into it. This fact not inappropriately suggests the grace of heavenly mercy.…Let us come then with all our concentration of mind to him who has his place on the invisible Mount of Olives. God, his God, has anointed him with the oil of gladness above his companions in order that he may deign to make us also companions of that anointing of his, that is, sharers of spiritual grace.
John 8:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And next it is signified, that after He began to dwell by grace in His temple, i. e. in the Church, men from all nations would believe in Him: And all the people came to Him, and He sat down and taught them.
John 8:2 — Homilies on the Gospels 1.25
Jesus made his way to the Mount of Olives to announce that the peak of mercy consists in himself. He came again at daybreak to the temple to signify that, as the radiance of the New Testament was beginning, that same mercy was to be disclosed and presented to the temple, namely, to his faithful ones.…The Lord's sitting suggests the humility of his incarnation through which he deigned to show mercy to us.… It is good that we are told that when Jesus taught sitting down, all the people came to him. After he became a neighbor to human beings by the humility of his incarnation, his words were more readily received by many.
John 8:3-4 — Homilies on the Gospels 1.25
If he determined that she was to be stoned, they would scoff at him inasmuch as he had forgotten the mercy that he was always teaching. If he prohibited the stoning, they would gnash their teeth at him, and, as they saw it, rightly condemn him as a doer of wicked deeds contrary to the law. But it was beyond the ability of earthly stupidity to find out what he would say and from heavenly wisdom to fail [to know] what he would answer. Far be it from blind wickedness to stand in the way of the "Sun of justice" to keep him from giving light to the world.
John 8:5-6 — Homilies on the Gospels 1.25
When the Lord was about to give pardon to the sinful woman, he desired to write with his finger on the ground, in order to point out that it was he himself who once wrote the Ten Commandments of the law on stone with his finger, that is, by the action of the Holy Spirit. And it is good that the law was written upon stone, since it was given to subdue the inmost hearts of a hard-hearted and defiant people.
John 8:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
His writing with His finger on the ground perhaps showed, that it was He who had written the law on stone.
John 8:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
So when they continued asking Him, He lifted Himself up.
John 8:8 — Homilies on the Gospels 1.25
In line with our usual human way of doing things, we can understand that the reason why the Lord might wish to bend before his unprincipled tempters and to write on the ground was that by directing his look elsewhere he might give them the freedom to go away. He foresaw that as they had been astounded by his answer, they would be more inclined to depart quickly than to ask him more questions.…Figuratively speaking, the fact that both before and after he gave his opinion he bent and wrote on the ground admonishes us that both before we rebuke a sinning neighbor and after we have rendered to him the ministry of due correction, we should subject ourselves to a suitably humble examination, lest perhaps we be entangled in the same things that we censure in [our neighbors] or in any other sort of misdeeds. For it often comes about, for example, that people who publicly judge a murderer to be a sinner may not perceive the worse evil of the hatred with which they themselves despoil someone in secret. People who bring an accusation against a fornicator may ignore the plague of the pride with which they congratulate themselves for their own chastity. People who condemn a drunkard may not see the venom of envy with which they themselves are eaten away. In dangers of this sort, what saving remedy is left for us except that, when we look at some other sinner, we immediately bend down—that is, we humbly observe how we would be cast down by our frail condition if divine benevolence did not keep us from falling? Let us write with a finger on the ground—that is, let us meticulously ponder with discrimination whether we can say with blessed Job, "For our heart does not censure us in all our life," and let us painstakingly remember that if our heart censures us, God is greater than our heart and he knows all things.
John 8:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Where it is to be observed, He does not say, I am the light of Angels, or of heaven, but the Light of the world, i. e. of mankind who live in darkness, as we read, To give light to them that sit in darkness, and in the shadow of death. (Luke 1:79)
John 8:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In many places the Father bears witness of the Son; as, This day have I begotten Thee; (Ps. 2) also, This is My beloved Son. (Matt. 3:17)
John 8:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or thus; Christ speaks in the treasury; i. e. He had spoken in parables to the Jews; but now that He unfolded heavenly things to His disciples, His treasury began to be opened, which was the meaning of the treasury being joined to the temple; all that the Law and the Prophets had foretold in figure, appertained to our Lord.
John 8:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The connection of these words is such, that they might have been spoken at one place and one time, or at another place and another time: as either nothing at all, or some things, or many may have intervened. Note: sin is in the singular number, your in the plural; to express one and the same wickedness in all.
John 8:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And Who was before the world, whereas they were of the world, having been created after the world had begun to exist.
John 8:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In some copies we find, Who also speak to you; but it is more consistent to read for (quia), not, who (qui): in which case the meaning is: Believe Me to be the beginning, for for your sakes have I condescended to these words.
John 8:52-53 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Whom makest Thou Thyself? i. e. Of what merit, of what dignity wouldest Thou be accounted? Nevertheless, Abraham only died in the body; his soul lived. And the death of the soul which is to live for ever, is greater than the death of the body that must die some time. He shows in these words that the glory of this present life is nothing.
John 8:59 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Mystically, a man throws a stone at Jesus, as often as he harbours an evil thought; and if he follows it up, so far as lies in him, he kills Jesus.
John 9:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Mystically, our Lord, after being banished from the minds of the Jews, passed over to the Gentiles. (non occ.). The passage or journey here is His descent from heaven to earth, where He saw the blind man, i. e. looked with compassion on the human race.
John 9:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For when the Son declared that He worked the works of the Father, He proved that His and His Father's works were the same: which are to heal the sick, to strengthen the weak, and enlighten man.
John 9:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Thus he represents the state of the catechumen, who believes in Jesus, but does not, strictly speaking, know Him, not being yet washed.
John 9:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It fell to the Pharisees to confirm or deny the miracle.
John 9:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It is commonly the way with great persons to disdain learning any thing from their inferiors.
John 9:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It is commonly the way with great persons to disdain learning any thing from their inferiors.
John 9:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
An example to us, not to pray to God with uplifted neck, but prostrate upon earth, suppliantly to implore His mercy.
John 10:22 — EXPOSITION ON THE GOSPEL OF JOHN 10.22
The first dedication of the temple was by Solomon in the autumn; the second was by Zerubbabel and the priest Jeshua around that same time of year; a third dedication was conducted by Judas Maccabeus during the winter time when he instituted an annual commemoration of the dedication and cleansing of the temple by the priests.
John 10:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Judas Maccabeus instituted an annual commemoration of this dedication.
John 10:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Jews still persist in their madness; Therefore they sought again to take Him.
John 10:41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) He was followed there by many: And many resorted unto Him, and said, John did no miracle.
John 11:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) After our Lord had departed to the other side of Jordan, it happened that Lazarus fell sick: A certain man was sick, named Lazarus, of Bethany.In some copies the copulative conjunction precedes, to mark the connection with the words preceding. (ἢν δέ τις, now a certain man.) Lazarus signifies helped. Of all the dead which our Lord raised, he was most helped, for he had lain dead four days, when our Lord raised him to life.
John 11:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The disciples, checked by our Lord's answer to them, dared no longer oppose; and Thomas, more forward than the rest, says, Let us also go that we may die with him. What an appearance of firmness! He speaks as if he could really do what he said; unmindful, like Peter, of his frailty.
John 11:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Our Lord had not yet entered the town, when Martha met Him: Then Martha, as soon as she heard that Jesus was coming, went and met Him: but Mary sat still in the house.
John 11:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Mary did not say so much as Martha, she could not bring out what she wanted for weeping, as is usual with persons overwhelmed with sorrow.
John 11:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It is customary to mourn over the death of friends; and thus the Jews explained our Lord's weeping: Then said the Jews, Behold how He loved him.
John 11:38-39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
A cave is a hollow in a rock. It is called a monument, because it reminds us of the dead. Jesus said, Take ye away the stone. (non occ. [Nic.]) Or, these are not words of despair, but of wonder.
John 11:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By those who went and told the Pharisees, are meant those who seeing the good works of God's servants, hate them on that very account, persecute, and calumniate them.
John 12:1 — Homilies on the Gospels 2.3
"The Mediator between God and man, the man Christ Jesus," who had come down to earth from heaven in order to suffer for the salvation of the human race, as the hour of his passion was drawing near, willed to draw near the place of his passion. Even by this it was to become apparent that he would not be suffering unwillingly but of his own volition.… He willed to come five days before the Passover … that by this again he might show that he was the stainless lamb who would take away the sins of the world. It was commanded that the paschal lamb, by whose immolation the people of Israel were freed from slavery in Egypt, should be selected five days before the Passover, that is, on the tenth day of the month, and immolated on the fourteenth day of the month.
John 12:1 — Homilies on the Gospels 2.4
Being sure of the glory of his resurrection, Jesus first came to Bethany, a town near Jerusalem, where Lazarus was, whom he had raised from the dead. Then he went to Jerusalem, where he himself was to suffer and rise from the dead. He went to Jerusalem so that he might die there, but to Bethany so that the raising up of Lazarus might be imprinted more deeply on the memory of all.
John 12:6 — Homilies on the Gospels 2.4
Because "a greedy person always is in need," [Judas], being faithless and wicked, never remembered the trust [placed in him] but went on from the theft of the money that he had been asked to carry to betraying our Lord who showed confidence [in him].
John 12:7 — Homilies on the Gospels 2.4
It is as though Judas were asking an innocent question, and so our Lord simply and gently explained the mystery of what Mary's action meant, namely, that he himself was about to die and that he was to be anointed for his burial with the spices. It was being granted to Mary (to whom it would not be permitted to anoint his dead body, although she greatly desired this) to render a service [to him while he was] still alive, since she would be unable [to perform it] after his death, for she would be prevented by his swift resurrection.
John 12:10 — Homilies on the Gospels 2.4
Blind cunning of the blind, to wish to kill one who had been restored to life! As if [Jesus] could not restore to life one who had been killed when he had been able to restore to life one who had died! And, indeed, he taught that he was about do both, since he restored to life both Lazarus, who had died, and himself, who had been killed.
John 12:13 — Homilies on the Gospels 2.3
With one and the same voice of confession and praise, they exalt the Lord, both those who go before and those who follow: because there is indeed one faith of those who were proven before the Lord's incarnation and those afterward, although they had different sacraments according to the times, as Peter attests, who says: But we believe that through the grace of the Lord Jesus we shall be saved, even as they (Acts 15). And what they say, Hosanna to the Son of David, this is what is read in the psalm: The salvation of the Lord is, and upon your people is your blessing (Psalm 3), this is, what in great devotion of praise the chorus of saints resonates in the Revelation: Salvation to our God who sits upon the throne, and to the Lamb (Rev. 7).
John 12:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It is a compound of two words; Hosi is shortened into save; Anna a mere exclamation, complete. Blessed is He that cometh in the name of the Lord. The name of the Lord here is the name of God the Father; though we may understand it as His own name; inasmuch as He also is the Lord. But the former sense agrees better with the text above, I am come in My Father's name. (5:43) He does not lose His divinity, when He teaches us humility.
John 12:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The temple at Jerusalem was so famous, that on the feast days, not only the people near, but many Gentiles from distant countries came to worship in it; as that eunuch of Candace, Queen of the Ethiopians, mentioned in the Acts. The Gentiles who were at Jerusalem now, had come up for this purpose: And there were certain Gentiles among them who came to worship at the feast.
John 12:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He Himself, of the seed of the Patriarchs, was sown in the field of this world, that by dying, He might rise again with increase. He died alone; He rose again with many.
John 12:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
i. e. What but something to confirm My followers? Father, save Me from this hour.
John 13:1 — Homilies on the Gospels 2.5
He loved them so much that by that very love he would end his bodily life for a time and soon pass from death to life, from this world to the Father. "Greater love has no one than this, that he should lay down his life for his friends." And so, each passing over—the one under the Law and the other under the gospel—was consecrated with blood, the former with the paschal lamb, the latter with "Christ, our Passover, who was sacrificed for us." The latter had his blood poured out on the cross, the former had its blood sprinkled in the manner of a cross in the middle of the lintel and the middle of the door posts.
John 13:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Jews had many feasts, but the principal one was the passover; and therefore it is particularly said, Before the feast of the passover.
John 13:4 — Homilies on the Gospels 2.5
He rose from the table and put aside his [outer] garments when, ceasing the fuller sharing of his life in time with human beings, he put aside on the cross the bodily members that he had assumed. He took up a linen towel with which he girded himself, when, after having taken up for us the mandate of suffering that he had received from his Father, he covered his body with the torment of his passion. A linen towel, which is woven by the endless labor of twisting [flax], is usually taken to signify the pain of suffering. When our Lord had laid aside his [outer] garments, he girded himself with a linen towel to signify that he was putting aside the clothing of the body that he had put on, [and that he was doing this] not without the distress of sorrow but with the prolonged anguish of the cross.
John 13:8 — Homilies on the Gospels 2.5
Here it is clearly pointed out that this washing of the feet implies the spiritual purification of body and soul without which we cannot arrive at fellowship with Christ.
John 13:10 — Homilies on the Gospels 2.5
Jesus is giving clear notice that this washing of the feet indicates pardoning of sins, and not only that which is given once in baptism but in addition that by which the daily guilty actions of the faithful that everyone lives with in this life are cleansed by his daily grace. Our feet, by which we move about [and] touch the ground—and for this reason we cannot keep them free from contact with dirt, as we can the rest of our bodies—signify the necessity of our living on earth, by which we who are idle and negligent are daily affected to a great extent. Even outstanding people who live the highest kind of life are distracted from the heavenly contemplation that they love so much, so that "if we say we have no sin, we deceive ourselves and the truth is not in us." …The person who has been cleansed in the baptismal font and has received pardon for all his sins has no need to be cleansed again. Moreover, he cannot be cleansed again in the same way. He finds it necessary only to have the daily defilements of his worldly life wiped away by the daily forgiveness of his Redeemer. His whole body, together with its actions, is clean, with the exception merely of those things that cling to the mind because of the necessities of temporal cares. For their daily polluting and cleansing we say daily in prayer, "And forgive us our debts as we also forgive our debtors."
John 13:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Our Lord first did a thing, then taught it: as it is said, Jesus began both to do and to teach. (Acts 1:1)
John 13:14 — Commentary on Acts 1.1
Our Lord first did something then taught it, because Jesus, establishing the pattern of a good teacher, taught nothing except those things that he did.
John 13:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
To know what is good, and not to do it, tendeth not to happiness, but to condemnation; as James saith, To him that knoweth to do good, and doeth it not, to him it is sin (James 4:17). Wherefore He adds, If ye know these things, happy are ye if yo do them.
John 13:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That he lay in the bosom, and upon the breast, was not only an evidence of present love, but also a sign of the future, (non occ.). viz. of those new and mysterious doctrines which he was afterwards commissioned to reveal to the world.
John 13:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Which sentence may be read in two ways: either as affirming, thou shalt lay down thy life for My sake, but now through fear of the death of the body, thou shalt incur spiritual death: or as mocking; as if He said, Nevertheless, should any one fall, let the example of Peter save him from despair, and teach him that he can without delay obtain pardon from God.
John 14:5-7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
How can our Lord say, If ye had known Me, ye should have known My Father also; when He has just said, Whither I go ye know, and the way ye know? We must suppose that some of them knew, and others not: among the latter, Thomas.
John 14:16 — Homilies on the Gospels 2.17
If we too, dearly beloved, love Christ perfectly in such a way that we prove the genuineness of this love by our observance of his commandments, he will ask the Father on our behalf, and the Father will give us another Paraclete. He will ask the Father through his humanity and will give [us another Paraclete] with the Father through his divinity. We must not suppose that it was only before his passion that he was asking on behalf of the church and that now, after his ascension, he is not also asking, since the apostle speaks of him, "who is at the right hand of God who also intercedes for us."
John 14:17 — Homilies on the Gospels 2.17
He calls "the world" the inhabitants of this world who are given over to love of it. In contrast, the saints are on fire with a desire for heavenly things.… And so, anyone who is searching for consolation outwardly in the things of the world is not capable of being reformed inwardly by the favor of divine consolation. Whoever yearns after lowly delight cannot receive the Spirit of truth. The Spirit of truth flees from a heart it discerns is subject to vanity and restores by the light of his coming only those it beholds carrying out the commandments of truth out of love.
John 14:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Note too, that when He calls the Holy Spirit the Spirit of truth, He shows that the Holy Spirit is His Spirit: then when He says He is given by the Father, He declares Him to be the Spirit of the Father also. Thus the Holy Ghost proceeds both from the Father, and from the Son.
John 14:21 — Homilies on the Gospels 2.17
Even now the Son loves those who love him and the Father. But he loves them now so that they may live properly as a result of their faith, which works through love. Then (in the future), he will love them as well, but in such a way that they may come to the vision of the truth of which they only had a taste through faith. When he adds, "I will show myself to him," he will indeed show himself to all human beings but will show his very own being only to the elect. At the judgment even the damned will see Christ, but only the just will see the king in all his beauty.
John 14:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He says this because the time was now approaching for His being taken, and given up to death: For the Prince of this world cometh.
John 16:1 — Homilies on the Gospels 2.16
The Savior warned his disciples ahead of time that they would not only be driven away from fellowship with their fellow citizens but also that they would suffer death at their hands. The Jews thought that they were doing a service to God in pursuing the ministers of the new covenant with hatred and death. The apostle says, "For I bear witness to them that they have zeal for God, but not according to full knowledge." Here, it is as if he were saying, "You are going to suffer battles and tribulations from your fellow citizens, but accept them the more steadfastly in the realization that you are afflicted with them not so much out of hatred toward yourselves as out of zeal for the divine law." Mindful of this advice, the blessed martyr Stephen prayed for his slayers. Those zealous for the Law thought that they were doing a service to God when they were murdering the heralds of grace.
John 16:5 — Homilies on the Gospels 2.11
It is as if he were clearly saying, "By my ascension I shall return to him who determined that I was to become incarnate. And so great and so evident will be the honor of this ascension that there will be no need for any of you to ask where I am going, since all of you will see that I am on my way to heaven." But it is good that when he had said regarding his ascension, "I am going to him who sent me," he added, "And none of you asks me, 'Where are you going?' " Earlier on, when he was testifying publicly about his passion and saying, "You are not able to come where I am going," Peter questioned him saying, "Lord, where are you going?" He received the answer, "Where I am going you cannot follow me now, but [you will follow me] later on." This was undoubtedly because they were not yet able to understand, not yet able to imitate the mystery of his passion and death. Yet they truly recognized the majesty of his ascension as soon as they saw it, and they wished with the entire capacity of their minds that they might deserve to follow [him].
John 16:7 — Homilies on the Gospels 2.11
It is evident, and there is no need of a lengthy explanation why he calls this Spirit "the Paraclete," that is, "the Consoler." [The Spirit's] coming consoled and refreshed the hearts of the disciples when [Christ's] departure had caused them to be sad. But also, when [the Spirit] inspires a hope of pardon and heavenly mercy in any individual believers who are saddened about the commission of sin or are laboring under the ordinary afflictions of this life, he unquestionably relieves them of the anguish of their sorrow by enlightening their minds.
John 16:10 — Homilies on the Gospels 2.11
The righteousness of Christ's disciples consisted in this, that they believed that the Lord, whom they discerned was a true human being, was also the true Son of God, and that they worshiped always with a definite love the one whom they knew had been taken away bodily from them. The righteousness of the believers, that is, of those who have not seen the Lord in his human body, consists in this, that with their hearts they believe and love him whom they have never seen with their bodily vision as true God and man. Unbelievers are convicted of this righteousness, [which arises from] faith because, when they hear the word of life in the same way [as believers], they are unwilling to believe [in a way that leads] to righteousness.
John 16:11 — Homilies on the Gospels 2.11
He calls the devil "the ruler of this world" because he rules over those who, in a perverse way, love the world rather than the world's Maker. He was judged by the Lord when he said, "I saw Satan falling like lightning from heaven." He was judged by [the Lord] when he was casting out demons and when he gave his disciples the power of treading on all the power of the enemy. Accordingly, the world is convicted of the judgment by which the devil is judged when human beings are frightened by the example of the archangel who was condemned because of his pride, lest they presume to resist the will of God. The Holy Spirit convicts the world of the judgment by which the ruler of the world has been judged when the apostle Jude, speaking in the Holy Spirit, in order to correct the wickedness of evil human beings records the punishment of the proud angels, saying, "The angels who did not preserve their place of leadership but left their dwelling place, he has kept in eternal chains in darkness for the judgment of the great day."
John 16:13 — Homilies on the Gospels 2.11
It is true that a countless number of the faithful have foreknown and proclaimed coming events as a result of the gift of the Spirit. There are some who, filled with the grace of the Spirit, cure the sick raise, raise the dead, command demons and shine forth with many virtues. They lead an angelic life on earth. Nevertheless they do not know by a revelation of the Spirit the things that are to come about there. We can also take these words of the Lord to mean that when the Spirit comes, he may announce to us "the things that are to come" when he brings back to our memory the joys of the heavenly fatherland, when he makes known to us the feasts of the commonwealth on high through the gift of his breathing on [us]. He announces to us "the things that are to come" when he draws us away from the delights of present things and kindles within us the desire for the kingdom that has been promised us in heaven.
John 16:16 — Homilies on the Gospels 2.13
Since he spoke these words on the night on which he was betrayed, it was "a little while," that is, the [remaining] time of that same night and that of the following day, until the hour [came] when they would begin not to see him. For he was arrested on that night by the Jews, and he was crucified the next day when it was late. He was taken down from the cross and shut off from human sight within the confines of the sepulcher. "And again" it was "a little while" until they saw him again, for he rose from the dead on the third day and appeared to them with many proofs throughout forty days. As to why there had to be "a little while" when they would not see him, "and again a little while" and they would see him, he added the reason, saying, "Because I am going to the Father," as if he were saying unmistakably, "After a little while I am going to be hidden from your sight within the closed space of the grave, and again after a little while I am going to appear for you to look at, after the sovereignty of death has been destroyed. This is so that I may now return to the Father, since the divinely arranged plan of my taking mortality on myself has been fulfilled, together with the triumph of my resurrection."
John 16:20 — Homilies on the Gospels 2.13
What he added by way of explanation to those inquiring of him, "Truly, truly, I say to you that you will lament and weep, but the world will rejoice. You will be sorrowful, but your sorrow will be changed to joy" is fitting to their condition and to that of the entire church. Those who loved Christ lamented and wept when they saw him apprehended by his enemies, bound, led before the Sanhedrin, condemned [to death], scourged, exposed as an object of derision and finally crucified, his side pierced with a lance and buried. Those who loved the world … rejoiced when they condemned to a shameful death one who was troubling for them even to look at. The disciples were sorrowful when their Lord was put to death, but when they acknowledged his resurrection, their sorrow was changed to joy. And when they saw the mighty power of his ascension, they were raised up to an even higher level of joy, praising and blessing God. …But this discourse of the Lord is also appropriate to all believers who are striving to arrive at eternal joys through the tears and distress of the present [life]. They rightly lament and weep and are sorrowful during the present [time], since they are not yet capable of seeing him whom they love. As long as they are in their body, they recognize that they are on a journey and [absent] from their fatherland and kingdom. They have no doubt that they must reach their crown by labors and contests. Their sorrow will be changed to joy when, after the struggle of this present life is over, they receive the prize of everlasting life, about which it is said in the psalm, "Those who sow in tears will reap in joy."
John 16:21 — Homilies on the Gospels 2.13
Just as a woman is glad when a human being has been born into the world, so the church is filled with fitting exultation when a multitude of the faithful are born into the life to come. [The church] labors and groans greatly at the present [time] over their birth, and it sorrows like [a woman] in travail. It should not seem odd to anyone that a person's departure from this life is said to be his birth. Just as it is customary to say that a person "is born" when he comes forth from his mother's womb and emerges into the light here [on earth], so also can someone be perfectly appropriately referred to as "born" when he is released from the bonds of the flesh and raised up to eternal light. Hence church practice has been that the day on which blessed martyrs or confessors of Christ departed from the world we call their birthday, and their solemn festival is not spoken of as their "funeral" but as their "birthday."
John 16:23 — Homilies on the Gospels 2.12
It can disturb hearers with weak [faith] that, at the beginning of this reading from the Gospel, the Savior promises his disciples, "If you ask anything of the Father in my name, he will give it to you." Not only do people like us not receive many things we seek to ask of the Father in Christ's name, but even the apostle Paul himself asked the Lord three times that the angel of Satan with which he was tormented might depart from him, and he was not able to obtain what he asked. But the perplexity caused by this question has already been resolved by the old explanation of the Fathers. They understood truthfully that those people alone ask in the name of the Savior who ask for those things that pertain to eternal salvation. They understood, therefore, that the apostle did not ask in the Savior's name [when he asked] to be relieved of the temptation that he had received as a protection for his humility. If he had been relieved of it, he could not have been saved.… Whenever we are not listened to when we ask, it happens either because we are asking [for something] contrary to what would aid our salvation, and for this reason the grace of his kindness is denied us by our merciful Father because we are unsuitably asking … or [it happens because] we are asking for things that are indeed useful for and connected with true salvation, but we ourselves by our evil lives divert away from us the voice of the just Judge, falling into what was said by Solomon, "The person who turns away his ear from hearing the law, his prayer will be an abomination." Or [it happens because] when we pray for certain sinners, that they may recover their senses and return to themselves, that although we are asking [for something] pertaining to salvation, and we deserve to be heard for our own merit, yet their obstinacy stands in the way of our obtaining what we ask.
John 16:28 — Homilies on the Gospels 2.12
He came forth from the Father and came into the world because he made himself visible to the world in his humanity, who in his divinity was invisible along with the Father. He came forth from the Father, because he appeared not in that form in which he is equal to the Father but in the lesser one of a created being that he took on himself. And he came into the world because, in the form of a servant that he accepted, he offered himself to be seen even by those who love this world. Again, he left the world behind and returned to the Father because he removed from the sight of those who love the world what they had seen, and he taught to those who love him that he should be believed to be equal to the Father. He left the world behind and returned to the Father because by his ascension he brought the humanity that he had put on to the place of invisible realities.
John 16:31-32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Which can be understood in two ways, either as reproaching, or affirming. If the former, the meaning is, Ye have awaked somewhat late to belief, for behold the hour cometh, yea is now come, that ye shall be scattered every man to his home. If the latter, it is, That which ye believe is true, but behold the hour cometh, &c.
John 17:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
These things spake Jesus, those things that He had said at the supper, partly sitting as far as the words, Arise, let us go hence; (c. 14:31.) and thence standing, up to the end of the hymn which now commences, And lifted up His eyes and said, Father, the hour is come; glorify Thy Son.
John 17:6-7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And they have kept Thy word. He calls Himself the Word of the Father, because the Father by Him created all things, and because He contains in Himself all words: as if to say, They have committed Me to memory so well, that they never will forget Me. Or, They have kept Thy word, i. e. in that they have believed in Me: as it follows, Now they have known that all things whatsoever Thou hast given Me, are of Thee. Some read, Now I have known, &c. But this cannot be correct. For how could the Son be ignorant of what was the Father's? It is the disciples He is speaking of; as if to say, They have learnt that there is nothing in Me alien from Thee, and that whatever I teach cometh from Thee.
John 17:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As if to say, The time is now at hand, when I shall be taken out of the world; and therefore it is necessary that they should be still left in the world, in order to preach Me and Thee to the world. But that Thou shouldest keep them from the evil; every evil, but especially the evil of schism.
John 17:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That which He calls glory then is the love wherewith He was loved with the Father before the foundation of the world. And in that glory He loved us too before the foundation of the world.
John 18:13-14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In order that, while our Lord was condemned by his colleague, he might not be guiltless, though his crime was less. Or perhaps his house lay in the way, and they were obliged to pass by it. Or it was the design of Providence, that they who were allied in blood, should be associated in guilt. That Caiaphas however was high priest for that year sounds contrary to the law, which ordained that there be only one high priest, and made the office hereditary. But the pontificate had now been abandoned to ambitious men.
John 18:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Sent Him bound, not that He was bound now for the first time, for they bound Him when they took Him. They sent Him bound as they had brought Him. Or perhaps He may have been loosed from His bonds for that hour, in order to be examined, after which He was bound again, and sent to Caiaphas.
John 18:25-27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Mystically, by the first denial of Peter are denoted those who before our Lord's Passion denied that He was God, by the second, those who did so after His resurrection. So by the first crowing of the cock His resurrection is signified; by the second, the general resurrection at the end of the world. By the first damsel, who obliged Peter to deny, is denoted lust, by the second, carnal delight: by one or more servants, the devils who persuade men to deny Christ.
John 18:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The praetorium is the place where the praetor sat. Praetors were called prefects and preceptors, because they issue decrees. It was the custom of the Jews when they condemned any one to death, to notify it to the governor, by delivering the man bound.
John 18:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This custom was not commanded in the law, but had been handed down by tradition from the old fathers, viz. that in remembrance of their deliverance out of Egypt, they should release a prisoner at the passover. Pilate tries to persuade them: Will ye therefore that I release unto you the King of the Jews.
John 18:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Inasmuch then as they abandoned the Saviour, and sought out a robber, to this day the devil practises his robberies upon them.
John 19:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For instead of a diadem, they put upon Him a crown of thorns, and a purple robe to represent the purple robe which kings wear. Matthew says, a scarlet robe, (Mat. 27:28) but scarleta and purple are different names for the same colour. And though the soldiers did this in mockery, yet to us their acts have a meaning. For by the crown of thorns is signified the taking of our sins upon Him, the thorns which the earth of our body brings forth. And the purple robe signifies the flesh crucified. For our Lord is robed in purple, wherever He is glorified by the triumphs of holy martyrs.
John 19:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It was not the law that he was afraid of, as he was a stranger: but he was more afraid, lest he should slay the Son of God.
John 19:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Lithostraton, i. e. laid with stone; the word signifies pavement. It was an elevated place.
John 19:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And it was the preparation of the Passover.
John 19:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Wherein was shown that His kingdom was not, as they thought, destroyed, but rather strengthened.
John 19:26 — Homilies on the Gospels 1.9
Beyond the others, Jesus loved the one who, being a virgin when chosen by him, remained forever a virgin. Now stories handed down say the [Christ] called [John] from his marriage ceremony when he wished to marry, and on that account he granted the more desirable sweetness of his own love to one whom he had withdrawn from fleshly pleasures. Accordingly, when [Christ] was about to die on the cross, he commended his mother to [John], so that virgin might watch over virgin, and when he himself ascended to heaven after his death and resurrection, a son would not be lacking to his mother, whose chaste life would be protected by his chaste services.
John 19:26-27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By the disciple whom Jesus loved, the Evangelist means himself; not that the others were not loved, but he was loved more intimately on account of his estate of chastity; for a Virgin our Lord called him, and a Virgin he ever remained. Another reading is, Accepit eam discipulus in suam, his own mother some understand, but to his own care seems better.
John 19:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It may be asked here, why it is said, When Jesus had received the vinegar, when another Evangelists says, He would not drink. (Mat. 27:34) But this is easily settled. He did not receive the vinegar, to drink it, but fulfil the prophecy.
John 19:31 — On the Gospel of Luke 6.23.54
Parasceve is interpreted as preparation.… They called it this as the day when it was necessary that they prepare for the sabbath according to the command they had received concerning the manna, "On the sixth day you shall gather double, etc." … Therefore, because it was on the sixth day that human beings were made and the whole creation of the world completed, but on the seventh day it was required that he rested from his work and this is the sabbath, that is, rest—so it is only right to call that the day on which our Lord was crucified the sixth day fulfilling the reparation of humanity back to what it was at the beginning. [And we read], "And when he received the strong drink, he said 'It is finished,' " that is, the work of the sixth day is perfect as I have totally accomplished the restoration of the world. But on the sabbath he rests in the sepulcher awaiting the event of the resurrection, which will occur on the eight day.
John 19:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Parasceue, i. e. preparation: the sixth day was so called because the children of Israel prepared twice the number of loaves on that day. For that sabbath day was an high day, i. e. on account of the feast of the passover. Besought Pilate that their legs might be broken.
John 19:38 — On the Gospel of Mark 4.15
It was providentially ordered that he should be rich, in order that he might have access to the governor, and righteous, in order that he might merit the charge of our Lord's body.
John 19:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Arimathea is the same as Ramatha, the city of Elkanah, and Samuel. It was providentially ordered that he should be rich, in order that he might have access to the governor, and just, in order that he might merit the charge of our Lord's body: That he might take the body of Jesus, because he was His disciple. Their ferocity being appeased for the time by their success, he sought the body of Christ. He did not come as a disciple, but simply to perform a work of mercy, which is due to the evil as well as to the good. Mystically, the name Joseph means, apt for the receiving of a good work; whereby we are admonished that we should make ourselves worthy of our Lord's body, before we receive it.
John 19:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Nicodemus joined him: And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. We must observe however that it was simple ointment; for they were not allowed to mix many ingredients together. (Exod. 30:34, 38)
John 19:40 — On the Gospel of Mark 4.15
It has come down as the custom of the church of consecrating the Lord's body not on silk or gold cloth but in a clean linen cloth.
John 19:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. Hence hath come down the custom of the Church, of consecrating the Lord's body not on silk or gold cloth, but in a clean linen cloth.
John 20:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Una sabbati, i. e. one day after the sabbath.
John 20:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Mystically, Mary, which name signifies, mistress, enlightened, enlightener, star of the sea, stands for the Church, which is also Magdalen, i. e. towered, (Magdalen being Greek for tower,) as we read in the Psalms, Thou hast been a strong tower for me. (Ps. 61:3) In that she announced Christ's resurrection to the disciples, all, especially those to whom the office of preaching is committed, are admonished to be zealous in setting forth to others whatever is revealed from above.
John 20:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Wherein is shown the infirmity of the Apostles. They assembled with doors shut, through that same fear of the Jews, which had before scattered them: Came Jesus, and stood in the midst. He came in the evening, because they would be the most afraid at that time.
John 20:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
A repetition is a confirmation: whether He repeats it because the grace of love is twofold, or because He it is who made of twain one.
John 20:24-25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But why does this Evangelist say that Thomas was absent, when Luke writes that two disciples on their return from Emmaus found the eleven assembled? We must understand that Thomas had gone out, and that in the interval of his absence, Jesus came and stood in the midst.
John 21:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Evangelist, after his wont, first states the thing itself, and then says how it took place: And on this wise showed He Himself.
John 21:7-8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Evangelist alludes to himself here the same way he always does. He recognised our Lord either by the miracle, or by the sound of His voice, or the association of former occasions on which He found them fishing. Peter was naked in comparison with the usual dress he wore, in the sense in which we say to a person whom we meet thinly clad, You are quite bare. Peter was hare for convenience sake, as fishermen are in fishing. He went to Jesus with the ardour with which he did every thing: And did cast himself into the sea. And the other disciples came in a little ship. We must not understand here that Peter walked on the top of the water, but either swam, or walked through the water, being very near the land: For they were not far from land, but as it were about two hundred cubits. By the two hundred cubits is signified the twofold grace of love; the love of God and the love of our neighbour; for by them we approach to Christ. The fish broiled is Christ Who suffered. He deigned to be hid in the waters of human nature, and to be taken in the net of our night; and having become a fish by the taking of humanity, became bread to refresh us by His divinity.
John 21:16 — Homilies on the Gospels 2.22
Peter also restrained himself in this inquiry of our Lord's by answering cautiously, for he remembered earlier on, when Christ's passion was drawing near, he had attributed greater constancy to himself than he possessed.
John 21:17 — Homilies on the Gospels 2.22
What [Christ] said to [Peter] at this point, "Feed my sheep," was surely the same thing that he had said to him more clearly before his passion, "But I have asked on your behalf that your faith may not fail you, and once you have recovered, strengthen your brothers." To feed Christ's sheep is to strengthen those who believe in Christ, lest their faith fail them, and to devote oneself ceaselessly [to seeing to it] that they may make greater and greater progress in their faith. However, we must look carefully at the fact that his feeding of the Lord's flock is not to be carried out with one single approach but should rather be multifaceted. A director must diligently see to it that earthly necessities are not lacking to his subjects and also be careful in providing them with examples of virtues along with words of preaching.… When those who are under his care may perhaps themselves have fallen into error, he as a righteous person should, according to the word of the psalmist, "accuse them mercifully and rebuke them," but he should not soothe their hearts with the oil of harmful approval. This too is one of the obligations of a pious shepherd.
Jonah 1:7 — Commentary on Acts 1
And they drew lots between them, and so forth. Neither because of this example, nor because the prophet Jonah was found out by lot, are we to believe indiscriminately in lots, "since the prerogative of individuals," as Jerome says, can in no way "make a general law." For in that instance pagan men were compelled by a storm to seek by lot the source of their danger. Matthias was chosen by lot so that their choice of the apostle would not appear to be out of harmony with the command of the old law, where it was ordered that the high priest be sought.
Joshua 5:12 — On the Gospel of Luke 6.22
"And Jesus said to them: 'I have eagerly desired to eat this Passover with you before I suffer.' " He desired first of all to eat the typical Passover with his disciples and thus to reveal the mystery of his passion to the world, so that the judge of the ancient and lawful Passover would emerge and forbid this to be displayed to have pertained to the type of its dispensation by further carnal teaching but would demonstrate instead through the passing shadow that the light of the true Passover has now come. The time and order of Joshua finishing the manna beautifully prefigures this, where it is written: "And they kept the Passover on the fourteenth day of the month at evening in the plains of Jericho, and they ate from the fruit of the earth on the next day, unleavened bread from the grain of the land of the same year. And the manna ceased after they ate of the fruit of the earth, nor did the children of Israel use that food any more." For, when Moses died, Joshua restored the people whom he had provided with manna for a time across the Jordan, by which food he himself was also restored, even though he knew and formerly tasted of the fruit of the promised land. Thereafter, he crossed the Jordan, circumcised with knives made of stone and did not take the customary manna for three and one half months, until the day of Passover. In fact, Joshua was ordained leader when Moses died because Christ was incarnated when the law had been corrupted by the traditions of the Pharisees. Joshua fed with and was fed by manna across the Jordan because, until the time of his baptism, the Lord observed the ceremonies of the law and wanted them to be observed by everyone else. After they had crossed the Jordan, Joshua circumcised the people with knives made from stone because the Savior celebrated the grace of baptism with thoughts that the law, in its severity, had been unable to cut off the attractions of faith. And for three and one half years [after his baptism], although provoking gradual movement toward the promised heaven, Christ does not cease to observe the sacraments of the law, as though to be nourished with the customary manna, until, while eating the desired Passover with his disciples at a foreordained time, as morning was breaking, he finally offers the most pure sacrament of his body and blood, consecrated on the altar of the cross for imbuing the faithful, as though it were the unleavened bread of the promised land.
Joshua 6:26 — Questions on the book of Kings 16
It is said of the time when Ahab reigned, "In his days Hiel of Bethel built Jericho; he laid its foundations in Abiram, his firstborn; and he set up its gates in Segub, his youngest son." The apparent sense is that when the above-mentioned city's builder began to lay its foundations, his firstborn, named Abiram, died; and that after the city had been built, when he tried to fortify its gates, he lost his youngest son, named Segub. Joshua predicted that this would happen when, after Jericho's destruction he made it anathema by cursing it, saying, "Cursed be the man before the Lord that shall raise up and build the city of Jericho, and in his firstborn may he lay its foundation, and in the last of his children set up its gates." Because Hiel is translated as "living for God" and Bethel as "house of God," Hiel of Bethel restores Jericho's walls (which Joshua had destroyed and cursed) whenever any who have taken up the religious life in the church resume doing the evil deeds for which the Lord Jesus forgave them on the day of [their] baptism and whenever they who have renounced the devil's pomp return to it by wanton living or prefer false doctrines or Gentile fables to the church's truth in which they were instructed.
Joshua 18:1 — On the Tabernacle 2.6.66
For surely the waves of the deep, brackish and turbulent sea can signify both the sins among which the reprobate are lost in this life when they delight in evil and also the pit of the future perdition, when at the last judgment they will be sent with the devil into eternal fire.We should not forget that when the tabernacle was built on Mount Sinai it had the Red Sea to its west, and when it was brought into the land of promise and set up at Shiloh by Joshua it had the Great Sea in the same direction. Mystically, therefore, we can understand by this that the saints who serve the Lord in this life and make a tabernacle for him in their hearts despise the proud boasting of the impious, confidently mindful that it is soon to pass away: when they are established with the Lord in the future homeland, they shall look at the perpetual punishment of the impious without any interruption of their own felicity. Consequently, the elders give thanks to the Lord because they also contemplate the evil things from which he has delivered them.
Jude 1:1 — Commentary on the Catholic Epistles
Jude, a servant of Jesus Christ, etc. Jude the apostle, whom Matthew and Mark call Thaddeus in the Gospel, writes against the same corruptors of the faith whom both Peter and John condemn in their Epistles.
Jude 1:3 — Commentary on the Catholic Epistles
Beloved, making all diligence to write to you, etc. He speaks of their common salvation, that salvation which was common to both him and them. For the salvation, faith, and love of Christ are one and common to all the elect.
Jude 1:4 — Commentary on the Catholic Epistles
Certain men have crept in, etc. He means into this judgment, into this condemnation, which the impious deserve by their actions. Hence the Lord says: And they shall come forth, those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment (John V), that is, condemnation.
Jude 1:5 — Commentary on the Catholic Epistles
I wish to remind you, although you know these things once and for all. Namely, knowing all the mysteries of the faith and not needing to hear new teachers as if they were holier.
Jude 1:6 — Homilies on the Gospels 2.11
The Holy Spirit convicts the world of the judgment by which the ruler of this world has been judged, in these words of the apostle Jude.
Jude 1:6 — Commentary on the Catholic Epistles
The angels, indeed, who did not keep their own position, etc. And in this sentence, as in the previous one, we must first remember that Jesus our Lord punished the transgressing angels. For He, the man born at the end of the ages from a Virgin, who received the name Jesus by the angel's declaration, being God born from the Father before all ages, arranged every creature with the Father as He willed, and from the beginning condemned the haughty angels under the darkness of this air, reserving them for greater punishment on the day of judgment. And therefore, rightly are they to be condemned who contend that Christ Jesus was not true God, but only a man, and born of both genders. Furthermore, it must be inferred that He who did not spare the sinning angels will not spare haughty men either; but those who did not keep their position, namely, by the grace of adoption made sons of God, but forsook their abode, that is, the unity of the Church, in which they were reborn unto God, or certainly the seats of the heavenly kingdom which they would have received if they kept the faith, He will also condemn severely before the judgment and more severely in the universal judgment.
Jude 1:7 — Commentary on the Catholic Epistles
As Sodom and Gomorrah, and the neighboring cities, etc. Because He had given an example of condemnation in those who solely deny the Sovereign and our Lord Jesus Christ, by recalling the ruin of the murmuring and unfaithful people in the desert, or those rising against the author of the wicked angels, so He gives an example of the punishment of those who turn the grace of our Lord Jesus Christ into licentiousness, recalling the burning of Sodom.
Jude 1:8 — Commentary on the Catholic Epistles
Similarly, those who indeed defile the flesh, etc. It must be understood that these, like the Sodomites who defiled the flesh, are also to be damned, like the unbelieving people who blasphemed the majesty of divine power, like the angels who despised the dominion of their Creator.
Jude 1:9 — Commentary on the Catholic Epistles
When Michael the archangel was disputing with the devil, etc. From which Scriptures Jude took this testimony is not easily clear. But it should be known that we find something similar to these things in the prophet Zechariah. For he says: Because the Lord showed me Jesus the high priest standing before the angel of the Lord, and Satan stood at his right hand to oppose him. And the Lord said to Satan: The Lord rebuke you, Satan, and the Lord who has chosen Jerusalem rebuke you (Zech. III). But it is very easy to understand in this place that Jesus the high priest desired the people of Israel to be freed from Babylonian captivity and to return to their homeland. But Satan opposed him, not wanting the people of God to be liberated, but rather to be made slaves to enemies and nations; and therefore the angel who was the helper of the people rebuked him and removed him from the injury against that same people. But when Michael contended with the devil about the body of Moses, we have no certainty. However, there are those who say that the same people of God were called the body of Moses, because Moses himself was part of that people; and so Jude, having read what was done about the people, could rightly say it was done about the body of Moses. But wherever and whenever this dispute between the angel and the devil took place, it should be diligently considered, because if Michael the archangel did not wish to say a blasphemy to the devil opposing him, but restrained him with modest speech, how much more should all blasphemy be avoided by men, and especially lest they offend the majesty of the Creator with undisciplined words.
Jude 1:11 — Commentary on the Catholic Epistles
Woe to them who have gone in the way of Cain, etc. They go in the way of Cain, who assume for themselves the name of learned men out of envy for their betters to be honored. And they pour themselves out in the error of Balaam, who for the love of earthly goods, attack the truth which they themselves know. They perish in the contradiction of Korah, who descended alive into the inferno, whoever separates themselves from the unity of the Holy Church with the desire of undue primacy, knowing and foreseeing how much evil they carry, yet they descend to the abyss of crimes. And indeed the Lord reproached Cain for thinking of fratricide, but envy did not let him be saved. Balaam, however, desiring to walk against the people of God, the Lord forbade, but the love of money hindered him from obeying. Moses tried to calm Korah, who was boasting, speaking for the Lord; but his pride made him incurable. Thus indeed, thus do heretics act, who, scorned by the rebuke of the holy Church, refuse to be corrected; rather they strive to kill their brothers with the sword of evil doctrine, as Cain did, deceive them with evil counsel as Balaam did, and rise up against catholic teachers as Korah did, to their own destruction.
Jude 1:12 — Commentary on the Catholic Epistles
These are spots in their feasts, etc. He who sins is stained: the stain is the very crime that contaminates its perpetrator. And therefore he calls the heretics, whom he accuses, stains; because they not only perish themselves in their feasting and drunkenness, whether carnal or spiritual, but they also destroy and pollute others.
Jude 1:13 — Commentary on the Catholic Epistles
Wild waves of the sea foaming out their own shame. The wild waves of the sea are perverse teachers, who are always restless in themselves, swollen, dark, and bitter, and never cease to attack the peace of the Church, which is the stability and firmness of the faithful. But such men are rightly said to foam out their own shame, because, like swollen waves, the higher they rise in pride, the more they are confused, dissolving into the lightest foam and perishing.
Jude 1:14 — Commentary on the Catholic Epistles
Prophecies were made about them by the seventh from Adam, Enoch, etc. He does not speak against all men, but against all the impious, leaving none of them unpunished. It is added about them:
Jude 1:15 — Commentary on the Catholic Epistles
And to convict all the impious. He actually states that the seventh from Adam is Enoch, who prophesied these things, to confirm by example what he stated above: Because the impious men who long ago were designated for such judgment had slipped in at his time to subvert the faith of the pious.
Jude 1:16 — Commentary on the Catholic Epistles
These are murmurers, grumblers, etc. The more anyone murmurs and grumbles about the present labors of the Church, the less they have extinguished the desires of the flesh within themselves. But on the contrary, holy Daniel and other men of heavenly desires, as diligently as they only desire the things above, so much more scornfully do they despise all passing things that seem adverse.
Jude 1:19 — Commentary on the Catholic Epistles
These are they who separate themselves, etc. Therefore, they reprobate themselves by separating from the lot of the righteous, hence they are sensual, that is, following the lusts of their own soul, because they have not merited to possess the Spirit of unity by which the Church is gathered together, by which it is made spiritual. Therefore, they dissolve, because they lack the bond of charity.
Jude 1:20 — Commentary on the Catholic Epistles
But you, beloved, building up yourselves on your most holy faith, etc. We pray in the Holy Spirit when, pierced by divine inspiration, we seek heavenly aid to receive the goods which we cannot possess by ourselves. Therefore, the blessed Jude instructs us to build ourselves up on the foundation of holy faith, to thus join ourselves as living stones to the house of God, which is the Church; he thus commands us to keep ourselves in the love of God, so that we never presume on our own strength, but hope in the aid of divine protection. Let no one according to the dogma of Pelagius declare that he can be saved by himself, but let us all seek the coming of the Holy Spirit into us, by which inspired we may be able to pray more fervently, lest perhaps we be separated from the society of the Holy Church with those who do not have the Spirit and therefore continue to be sensual.
Jude 1:22-23 — Commentary on the Catholic Epistles
And of some have compassion, making a difference: others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh, etc. What he said with fear must be joined to all three things he proposed. Because whoever reproves apostates and shows them as damnable must act in fear, lest perhaps he or his loved ones suffer something similar. And whoever rescues another from the fire of vices by chastising him, must consider himself lest he also be tempted. And whoever shows mercy to a penitent neighbor must also do this carefully, lest perhaps he becomes more severe or more lenient than is just.
Jude 1:23 — Commentary on the Catholic Epistles
Hating even the garment stained by the flesh. By "garment of the flesh" he means our body. However, we should not hate our body, but we should hate this stained condition in every way, and as much as we can act to make it spotless, so that what is carnal may deserve to become spiritual. Since this is not achieved by our own will, but must be accomplished by the grace of God, it is rightly added:
Jude 1:24 — Commentary on the Catholic Epistles
To him who is able to keep you from stumbling, etc. It rightly says here that we will be placed in exultation before the presence of God's glory, whom he previously admonished to serve God in fear. For the more fearful we are about our actions in the present, the more we will rejoice about our deserved reward in the future.
Jude 1:25 — Commentary on the Catholic Epistles
To the only God our Savior through Jesus Christ our Lord be glory and majesty. This clause attributes equal and co-eternal glory and kingdom to both the Father and the Son, before all and through all ages. It also refutes the error of those who believe the Son to be less or posterior to the Father, when it says that glory, majesty, dominion, and power belong to God the Father through Jesus Christ our Lord. And this not from the beginning of any time, but before all ages, and now and for all ages of ages. Amen.
Leviticus 1:14 — Homilies on the Gospels 1.18
In very many ceremonies of the law one who needed to be cleansed was ordered to be cleansed by [offering] these [birds]. A pigeon indicates simplicity and a turtledove indicates chastity, for a pigeon is a lover of simplicity and a turtledove is a lover of chastity—so that if by chance one loses its mate it will not subsequently seek another.
Leviticus 6:9 — On the Tabernacle 2.11
A holocaust is burned on the altar when a good work is performed with the burning fire of charity in the heart of any elect person who is devoted to God completely (that is, with both body and soul). This is done all night until the morning when one does not cease to persevere in good works throughout all the time of his life, until one is taken from the body and merits seeing the morning of the world to come. The fire will be on the same altar, because we ought to be burning with that charity alone which the Lord gives to his church through the Holy Spirit.
Leviticus 6:10 — On the Tabernacle 2.11
The priest who offers the holocaust is the Lord who is himself accustomed to kindle in us the fire of his charity and through it to make the sacrifices of our good actions acceptable to himself. And he is clothed in linen garments when he does these things because, in order that he may excite us to works of virtue, he sets before us the examples of his own incarnation, passion and death, which can be signified by linen, as we have frequently said.
Leviticus 10:1 — On the Tabernacle 3.2
This is not far from being a sign of our unhappy time, in which some who have attained positions as priests and teachers—merely to mention it is both distressing and sad enough—are consumed by the fire of heavenly vengeance because they prefer the fire of cupidity to the fire of heavenly love. Their eternal damnation was prefigured by the temporal death of Aaron's sons.
Leviticus 11:3 — On the Tabernacle 3.11
Hence it is properly decreed in the law that the only animals which are clean and suitable to be eaten by the people of God are those that have horns. For it is well known that those animals that chew the cud and divide the hoof are also those that have horns. So … it is mystically disclosed that the only people who can be incorporated into a spiritual union with the church of God are those who by the strength of their faith prove that they are unconquered in their battles with the vices.
Leviticus 12:8 — HOMILY XV. ON THE PURIFICATION OF BLESSED MARY
The Lord commanded in the law that those who could were to offer a lamb for a son or a daughter, along with a turtledove or a pigeon. But one who did not have sufficient wealth to offer a lamb should offer two turtledoves or two young pigeons. Therefore the Lord, mindful in everything of our salvation, not only deigned for our sake to become a human being, though he was God, but also he deigned to become poor for us, though he was rich, so that by his poverty along with his humanity he might grant us to become sharers in his riches and his divinity.
Leviticus 23:17 — Homilies on the Gospels 2.17
Two loaves of bread made from the first fruits of the new harvest were rightly ordered to be offered, for the church gathers those it can consecrate to its Redeemer as a new family from both peoples, the Jews and the Gentiles.
Leviticus 24:5 — On the Tabernacle 1.7
The twelve loaves on the table of the tabernacle then are the twelve apostles and all those in the church who follow their teaching. Since until the end of time they do not cease to renew the people of God with the nourishment of the word, they are the twelve loaves of proposition which never depart from the table of the Lord. And those same loaves are properly ordered to be made not from just any flour but from the finest wheat, doubtless because all those who minister the word of life to others must first devote themselves to the fruits of virtue. [Thus] they may commend by their actions those things that they counsel in their preaching, being conformed to the example of him who says concerning himself, "Unless a grain of wheat falls into the ground and dies, it remains alone." Those same loaves are also properly commanded to be set on the table in two rows of six for the sake of concord (that is to say, charity and fellowship), for the Lord is also said to have sent his disciples out to preach two by two. This suggests figuratively that the holy teachers never disagree with one another in either their defense of truth or their ardor for love.
Leviticus 24:7 — On the Tabernacle 1.7
Now that clearest frankincense which is put upon the loaves designates the power of prayer, because the same teachers commit both their ministry of preaching and their labor of devotion unto the Lord. Prayer is symbolized by frankincense, as the psalmist testifies when he says, "Let my prayer be set forth in your sight as incense." The clearest frankincense is put upon the loaves as a memorial of the oblation of the Lord when the pure prayer of the saints is added to their pious action and teaching, so that when each is duly joined to the other, the remembrance of the sacred oblation will always appear in the sight of the supreme Judge.
Leviticus 24:8 — On the Tabernacle 1.7
The loaves are properly commanded to be changed before the Lord every sabbath day. For surely the loaves that were set out on the table of the Lord through the six days of work are exchanged for new loaves on the sabbath when all the teachers in the holy church, once the time of their holy labor is completed, are rewarded in heaven with eternal peace and leave others behind them in the same work, laboring in the word with the hope of the same reward. And in this way it is brought to pass that the table of the Lord is never left destitute of bread, but as soon as one loaf is taken away another is put in its place, as long as the churches never lack ministers of the word who follow one another in succession. In their words and in their deeds, they always manifest the faith of apostolic piety and the purity of apostolic action, continuing as in that most beautiful verse in which it is said in praise of that same holy church: "Instead of your fathers, sons are born to you; you will make them princes over all the earth." In other words, that is as if it were being said to the tabernacle of the Lord: "Instead of your old loaves, new ones are prepared for you; you will designate them for the refreshment of the spiritual hearts of the faithful in all the world."
Leviticus 24:9 — On the Tabernacle 1.7
And that which is added in conclusion, "And they shall be for Aaron and his sons," contains a mystery which can be understood in two ways. For surely Aaron in company with his sons eats the holy loaves that are taken from the table of the tabernacle when our High Priest takes his elect out of this life and leads them into the increase of his body which is in heaven (that is, the whole multitude of his elect). Or perhaps the holy loaves belong to Aaron and his sons when all the leaders and the peoples who are subjected to them in the Lord are nourished unto life eternal by the examples of the fathers who have gone before.
Leviticus 25:10 — On the Tabernacle 2.2
We read in the law that the fiftieth year was ordered to be designated as a jubilee (that is, a [year for] releasing or exchanging), in which the whole people should rest from all cultivation of the land and everyone's debts should be canceled. And we know that in the New Testament the grace of the Holy Spirit came upon the apostles on the day of Pentecost (that is, the fiftieth day of the Lord's resurrection) and hallowed the beginnings of the church that was being brought into existence by its coming. It is agreed then that by this number can rightly be figured either the grace of the Holy Spirit or the joy of future blessedness, to which one is brought through the gift of the same Spirit and in the perception of which alone is true rest and joy.
Leviticus 25:10 — Homilies on the Gospels 2.17
In the law the fiftieth year was ordered to be called [the year] of jubilee, that is, "forgiving" or "changed." During it the people were to remain at rest from all work, the debts of all were to be canceled, slaves were to go free [and] the year itself was to be more notable than other years because of its greater solemnities and divine praises. Therefore by this number is rightly indicated that tranquility of greatest peace when, as the apostle says, at the sound of the last trumpet "the dead will rise and we shall be changed" into glory. Then, when the labors and hardships of this age come to an end and our debts, [that is] all our faults, have been forgiven, the entire people of the elect will rejoice eternally in the sole contemplation of the divine vision. And that most longed-for command of our Lord and Savior will be fulfilled: "Be still, and see that I am God."
Leviticus 26:10 — On the Tabernacle 1.9
And we eat the oldest of the old [grain] when we retain in our hearts the sweet memory of the old commandment which was given to the human race from the beginning, by loving the Lord our God with all our heart, all our soul and all our strength, and by loving our neighbor as ourselves. And we cast away the old [to make room] for the new that is coming on when we cease to keep the typic statutes of the Mosaic law according to the letter but keep these same statutes quite gladly as they are understood through the Spirit. Our hearts [are] being renewed in the hope of the heavenly kingdom in accordance with that [saying] of the apostle: "If then anyone is in Christ a new creature, the old things have passed away; behold, things have been made new," and [with that saying] in the Apocalypse: "And he that sat upon the throne said, 'Behold, I make all things new.'"
Luke 1:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in proœm. Lucæ.) The many who are mentioned, he reckons not so much by their number, as by the variety of their manifold heresies; men who were not endued with the gift of the Holy Spirit, but engaging in a vain work, have rather set forth in order a relation of events, than woven a true history.
Luke 1:1 — On the Gospel of Luke
Prologue. Since many have undertaken to set in order a narrative of those things which have been fulfilled among us, just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, it seemed good to me also, having followed all things closely from the beginning, to write an orderly account for you, most excellent Theophilus, that you may know the certainty of those things in which you were instructed. This most clear prologue indicates that the chief reason for writing his Gospel was to prevent false evangelists from having the opportunity to preach falsely, who, as their memorials even today testify, tried to introduce sects under the name of the apostles. Indeed, some ascribed their writings falsely to Thomas, others to Bartholomew, some to Matthias, and even some under the title of the twelve apostles. But also Basilides and Apelles, one of whom taught of 365 heavens, the other of two opposing gods among other vile doctrines, have left Gospels defiled with their errors under their own names. Among these is to be noted what is called the Gospel according to the Hebrews, which should not be counted among the apocryphal but rather ecclesiastical histories. For Jerome, the interpreter of the sacred Scriptures himself, used many testimonies from it, and he translated it into Latin and Greek. False Gospels, however, Luke refuted with his very first preface. "Since many," he says, "have undertaken to compile a narrative." He counted many, not so much by numbers but by the varied diversity of heresy, who not endowed with the gift of the Holy Spirit but rather with empty labor more so attempted to arrange a narrative than to weave the truth of history, and therefore left others to complete the work in which they wasted their efforts in vain. They, indeed, who, although there are four of them, did not publish four Gospels but one consonant with the most beautiful variety of four.
Luke 1:2 — On the Gospel of Luke
They published as those who from the beginning were eyewitnesses and ministers of the word delivered to them. By this sentence, not only Luke and Mark, who did not see the Lord present in the flesh and therefore had to learn by hearing what they wrote, but Matthew and John the apostles also are designated. For they too, in many things which they wrote, needed to hear from those who could know his infancy, childhood, and genealogy and participate in the acts.
Luke 1:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Nevertheless both Matthew and John were obliged in many things that they wrote to consult those who had had means of knowing the infancy, childhood, and genealogy of our Lord, and of seeing the things which he did.
Luke 1:3 — On the Gospel of Luke
And when he says it seemed good to him also to write, he means not as if it seemed to himself by himself, but signifying it also seemed to him by the urging of the Holy Spirit. Just as the apostles in their letter say: "For it seemed good to the Holy Spirit, and to us." Whose grace indeed is that what is good may also seem good to us. He then says he followed not a few things but all things carefully. Yet, though he followed all things, it seemed good to write not everything but all those things he believed suitable for confirming the faith of the readers; for even the world itself, if all were written, could not contain them (John 21). Therefore, he intentionally omitted some things said by others, so that the diverse grace of the Gospel might shine, and each book by its own particular miracles of mysteries and deeds might stand out. Theophilus is interpreted as "lover of God" or "beloved by God." Therefore, whoever loves God or desires to be loved by God should consider the Gospel written to him, and keep it as a gift given and entrusted to himself. So that the money of the word received would not be wasted by the moth of heretical corruption or the rust of filthy greed.
Luke 1:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(sup.) Theophilus means, "loving God," or "being loved by God." Whoever then loves God, or desires to be loved by Him, let him think this Gospel to have been written to him, and preserve it as a gift presented to him, a pledge entrusted to his care.
Luke 1:4 — On the Gospel of Luke
Not, however, of any new or unknown things does he promise to unfold the account to this same Theophilus, but to express the truth of the words in which he was instructed. Of course, so he might recognize the order in which whatever was done or said by the Lord or about the Lord. For he who wishes to be perfect ought not only to believe in Christ but also to understand the order of his eternal divinity and his temporary dispensation.
Luke 1:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The promise was not to explain the meaning of certain new and strange things to Theophilus, but to set forth the truth of those words in which he had been instructed; as it is added, That thou mightest know the truth of those words in which thou hast been instructed; that is, "that thou mightest be able to know in what order each thing was said or done by the Lord."
Luke 1:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Luc. Evang.) Now the time of Herod, i. e. of a foreign king, bears witness to our Lord's coming, for it had been foretold, The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come. (Gen. 49:12.) For from the time that our fathers came out of Egypt, they were governed by judges of their own nation, until the Prophet Samuel; and then by kings, until the carrying away to Babylon. But after the return from Babylon, the chief power was in the hands of priests, until the time of Hyrcanus, who was both king and high priest. He was slain by Herod, after which the government of the kingdom was delivered over by the command of Augustus Cæsar to this same Herod, a foreigner, in whose thirty-first year, according to the prophecy we have mentioned, Shiloh came. (in Homil. in vigil. S. Joh. Bap.) For John was allotted a Priestly tribe, that he might with the more authority herald forth a change of priesthood. There were Princes of the Sanctuary or High Priests, both of the sons of Eleazar and the sons of Thamar, whose courses according to their respective services when they entered into the House of God David divided into twenty-four lots, of which the family of Abia (from which Zacharias was descended) obtained the eighth lot. (1 Chron. 24.) But it was not without meaning that the first preacher of the new covenant was born with the rights of the eighth lot; because as the old Covenant is often expressed by the seventh number on account of the Sabbath, so frequently is the new Covenant by the eighth, because of the sacrament of our Lord's or our resurrection.
Luke 1:5 — On the Gospel of Luke
In the days of Herod, king of Judea, there was a certain priest named Zechariah, of the course of Abijah, and his wife was of the daughters of Aaron, and her name was Elizabeth. The most sacred noble lineage of the forerunner of the Lord is celebrated not only from his parents, but also from his ancestors, so that the faith in his advent, conceived not by sudden inspiration, but rather received by ancestral propagation, might be more freely proclaimed. And since indeed the dignity of Aaron, the first high priest in the law, is known to all, we should speak briefly of Abijah. When King David and the prophet sought with great devotion to find a dwelling place for the God of Jacob, the Lord determined that this should be done by Solomon instead, and therefore David prepared all the expenses for the house for Solomon and gave him the measurements and description of the house, so that as the external state of cultivation increased, the peak of inner devotion might also grow. He also distributed the division of the priestly and Levitical orders among all the works of the house of the Lord. For there were leaders of the sanctuary and leaders of God, that is, high priests, from both the sons of Eleazar and the sons of Ithamar. Their courses, according to their ministries, for entering the house of God, were divided into twenty-four lots, in which the course of Abijah, the family from which Zechariah was descended, fell by lot to the eighth. He divided the families by lots, one house which was presided over by Eleazar, and the other house which had the rest under it, Ithamar. Read the Words of the Days and also the seventh book of Josephus' Antiquities, where it is mentioned that each generation served God according to the order of lots for eight days from Sabbath to Sabbath. There too he asserts that from the tribe of the Levites, twenty-four parts were made so that they also, by lots, served for eight days according to the custom of the priests. And it is not for nothing that the first herald of the New Testament is born in the course of the eighth lot, because just as the Old Testament is often expressed by the number seven because of the Sabbath, so the New is sometimes expressed by the number eight because of the sacrament of either the Lord's or our resurrection. Hence, because the court of the heavenly kingdom is not penetrated otherwise than by the observance of both Testaments, it is rightly said that there was a mystical ascent of fifteen steps in the temple of Solomon. And he who, calling to the Lord in tribulation, is heard, is led to the heights by the same number of psalms of steps, so that, placed at last in the courts of the house of God, he may hear: May the Lord bless you out of Zion (Psalm 133). The time of Herod, the foreign king, also attests to the coming of the Lord. For it had been foretold that a ruler would not fail from Judah, nor a leader from his loins, until he who is to be sent shall come (Genesis 49). For since the fathers came forth from Egypt, judges of their nation ruled until Samuel the prophet, and then kings until the Babylonian captivity. After the return from Babylon, the chief affairs were managed by high priests until King Hyrcanus, who was also a high priest, being vexed by many calamities out of the envy of his brother, and ultimately killed by the deceit of Herod (whose father he had raised from an ignoble foreigner, that is, from the Idumean stock, making him a citizen and exalted), the kingdom of Judea was entrusted to Herod to govern by the command of Caesar Augustus. In the thirty-first year of his reign, according to the aforementioned prophecy, he who was to be sent came.
Luke 1:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
John was born of just parents, that so he might the more boldly give precepts of justice to the people, which he had not learnt as novelties, but had received by right of inheritance from his ancestors. Hence it follows, And they were both just before God.
Luke 1:6 — On the Gospel of Luke
They were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord. Truly righteous before God: for not everyone who is righteous before men is righteous before God. Men see differently, God sees differently. Men see the face, God sees the heart. And therefore, it can happen that someone appears just to me with an affected popular goodness, but before God, he is not just if justice is not formed from the simplicity of the mind, but is simulated with flattery. But blessed is he who is righteous in the sight of God. Blessed is he of whom the Lord deigns to say: Behold, truly an Israelite in whom there is no deceit. For a true Israelite who sees God, and knows himself to be seen by the Lord, reveals to Him the secrets of the heart.
Luke 1:7-8 — On the Gospel of Luke
Allegorically, through Zacharias, the priesthood of the Jews is signified; through Elizabeth, the very law can be indicated, which, exercised by the teachings of the priests as if supported by a manly strength, ought to beget spiritual sons to God, but because of the insult of sterility, it was hardly able. Not that there were not many, both before the law and under the law, of the most perfect life, but because the law brought no one to perfection, which could not unlock the kingdom of heaven unless preceded by Christ. It is well said that both were righteous before God, because just as the law is good, and the commandment holy and just and good, so also the legal priesthood for the dispensation of that time is holy, good, and just. And what follows, that both walked in all the commandments and ordinances of the Lord blameless, may be so explained, that the legal devotion flourished, as if in the adolescence or youth of its time, from the periods of Moses and afterwards: but in the oncoming of the Savior, severe old age bowed it down, when both the order of the priesthood was confused by the ambitions and contentions of the high priests, and the law itself, torn by the traditions of the Pharisees, became less able to beget sons to God.
Luke 1:7 — On the Gospel of Luke
And they had no child, because Elizabeth was barren, and both were advanced in their days. It was divinely ordained that John would be born to parents of advanced age and long deprived of the fruit of marriage, so that the sudden birth of offspring might make the gift more precious to them, and the amazement of the miracle might prepare others to hear the future prophet. Hence, all who heard laid it up in their hearts, saying, What then will this child be?
Luke 1:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Lord appointed by the hand of Moses one High Priest, at whose death another was to succeed in due order. This was observed until the time of David, who by the command of the Lord increased the number of the Priests; and so at this time Zacharias is said to have been performing his Priest's office in the order of his course, as it follows: But it came to pass, when Zacharias was performing the Priest's office in the order of his course before God, according to the custom of the Priesthood, his lot was, &c.
Luke 1:8 — On the Gospel of Luke
Now it happened that while he was performing his priestly service before God in the order of his division, according to the custom of the priesthood. Indeed, through Moses the Lord appointed one high priest, who, after his death, commanded one to succeed in turn, and this was observed until the times of David, from whom it was decreed that there should be several (as we have said), nevertheless by the Lord's action, who, ministering in turns, during the time of their division, each would dedicate themselves to chastity, and would not touch their household at all. Thus now Zechariah is declared to have served in the priesthood in the order of his division.
Luke 1:9 — On the Gospel of Luke
Therefore, Zacharias enters the temple because it is the duty of priests to enter the sanctuary of God and to understand the deep mysteries of the heavens. The multitude prays outside, because they cannot penetrate the secrets and mysteries, they must humbly attend to the teachings of the more learned. But while Zacharias places incense on the altar, he learns of the birth of John; for while teachers burn with a greater flame of divine reading, they find that the grace of God through Jesus Christ is to come and emerge from within the depths of scriptures, as from the womb of Elizabeth. And this rightly through an angel, because the law is ordered by angels in the hand of a mediator.
Luke 1:9-10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It was not by a new lot that he was chosen when the incense was to be burnt, but by the old lot, whereby according to the order of his Priesthood he succeeded in the course of Abia. It follows, And all the multitude of the people, &c. Incense was ordered to be carried into the Holy of Holies by the High Priest, the whole people waiting without the temple. It was to be on the tenth day of the seventh month, and this day was to be called the day of expiation or propitiation, the mystery of which day the Apostle explaining to the Hebrews, points to Jesus as the true High Priest, who in His own blood has entered the secret places of heaven that he might reconcile the Father unto us, and intercede for the sins of those who still wait praying before the doors.
Luke 1:10 — On the Gospel of Luke
By lot he was chosen to burn incense when he entered the temple of the Lord; and the whole multitude of people was praying outside at the hour of incense. He was not chosen by a new lot, for it was the incense to be burned, but he had been chosen by an ancient lot when first in the order of his priesthood he succeeded in the division of Abijah. But it was commanded that incense be carried into the Holy of Holies by the high priest, while all the people were waiting outside the temple, on the tenth day of the seventh month. And this day of atonement, or which they call the day of propitiation, which among us, due to the varied course of the moon by which the Hebrews compute their months, sometimes falls in the month of September, sometimes in October; because the month in which Passover is held, both by the ordained order and by the decree of the law, holds the beginning of the year, as the Lord said to Moses: "This month shall be to you the beginning of months; it shall be the first month of the year to you. On the tenth day of this month, every man shall take a lamb, etc." (Exodus XII). But of this day the Apostle, writing to the Hebrews, thus mentions: "Into the first tabernacle the priests always entered, performing the duties of the sacrifices; but into the second, the high priest alone once a year, not without blood which he offers, etc." (Hebrews IX). Expanding the mystery of this day, he shows that Jesus is true high priest, who, having completed the days of his office, that is, having fulfilled the dispensation of the flesh with his own blood, entered the secrets of heaven, to make the Father gracious unto us, and to intercede for the sins of those who are still waiting outside, praying and loving his coming. Therefore, fittingly, his descent on that day is announced by an angel, on which his ascension by the law was figured. For he who descended is the same also that ascended. (Ephesians IV): And, as the Psalm says, "His going forth is from the end of the heaven, and his meet is unto the end of it." (Psalm XVIII).
Luke 1:11 — Homilies on the Gospels 2.19
We must note that the angel bore witness to the grace about which he had come to give the good news—not only by the power of the words which he brought forward but also by the point in time and the location of the place in which he appeared. He appeared at the time when the priest was making an offering to express the fact that he was proclaiming the coming of the true and eternal high priest, who would be the true sacrificial offering for the salvation of the world. He stood beside the altar of incense to teach that he had come as the herald of a new covenant. There were two altars in the temple, which expressed the two covenants in the church. The first, the altar of burnt offerings, which was plated with bronze and was situated in front of the doors of the temple, was for the offering up of victims and sacrifices. It signified the fleshly-minded worshipers of the old covenant. Then there was the altar of incense, which was covered with gold and set near the entrance of the Holy of Holies, and was used to burn fragrant gums. This signified the interior and more perfect grace of the new covenant and its worshipers.
Luke 1:11 — On the Gospel of Luke
But an angel appeared to him, standing at the right side of the altar of incense. An angel appears well, and in the temple, and beside the altar, and on the right side, because clearly it proclaims both the coming of the true priest, and the mystery of the universal sacrifice, and the joy of the heavenly gift. For just as often the presence by the left portends evils, so by the right eternal goods are predicted. As it is sung in the praise of wisdom: Length of days is in her right hand; in her left hand are riches and glory.
Luke 1:12 — On the Gospel of Luke
And Zacharias was troubled when he saw, and fear fell upon him. But the angel said to him, etc. The angel comforts the trembling Zacharias, because just as it is of human frailty to be troubled by the vision of a spiritual creature, so it is of angelic kindness to soothe mortals, frightened by its presence, by immediately offering reassurance. On the contrary, it is of demonic ferocity always to shake those who are terrified by their presence with even greater horror, which is better overcome by no other reason than unwavering faith.
Luke 1:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It is meant as a token of particular merit, when a man has a name given him or changed by God.
Luke 1:13 — On the Gospel of Luke
And your wife Elizabeth will bear you a son; and you shall call his name John. By saying the prayer is heard, he immediately promises the birth of his wife. Not that he who had entered to sacrifice for the people could have prayed for obtaining children, especially since no one prays for what he despairs of receiving. But so much did he despair of having children, remembering his own old age and his barren wife, that he did not believe the angel promising this; but what he says, your prayer has been heard, signifies for the redemption of the people: And your wife will bear you a son, unfolds the ordinance of that same redemption, namely that the son born to Zechariah would make way by proclaiming for that redeemer of the people. A sign of singular merit is given whenever a name is either imposed or changed by God upon men. Thus Abram, because he was to be the father of many nations, was called Abraham. Thus Jacob, because he saw God, deserved to be called Israel. Thus King Josiah, on account of the summit of his exceptional virtue, was named by God long before he was born. Therefore John is interpreted: in whom is grace, or the grace of the Lord. By this name it is declared that first, the grace is given to his parents, to whom a son would be born in their old age; then to John himself, who would be great before the Lord, and would be enriched by the gift of the Holy Spirit even from his mother's womb; finally also to the sons of Israel, whom he would turn to the Lord their God.
Luke 1:13-14 — Homilies on the Gospels 2.19
Whenever in the Scriptures a name is imposed or changed … by God, it is indicative of great praise and virtue. It was good that our Redeemer's precursor was ordered to be called John. The name John means "the grace of the Lord" or "in whom there is grace." He received a special grace beyond other saints, that of being Christ's precursor. He came to proclaim a previously unheard of grace to the world, that of entry into heaven. Therefore he who was full of grace himself and who brought the good news of God's grace to the rest of humankind expressed even by his name a proclamation of grace. It was rightly foretold that there was to be cause for exultation for many persons at his birth, since it was through him that the Author of their regeneration was manifested to the world.
Luke 1:14 — On the Gospel of Luke
And there will be joy to you and exultation, and many will rejoice at his birth. The father rightfully rejoices because either born in old age or has received a son of such grace. Others also rejoice, to whom he will preach the hitherto unheard entrance of the kingdom of heaven. And it should be noted that many rejoice at the birth of the forerunner, but at the birth of the Lord, the angel announces great joy which will be for all the people. For evidently, this one comes to preach salvation to many, that one to grant it to all who wish.
Luke 1:15 — On the Gospel of Luke
For he will be great before the Lord, and he shall drink neither wine nor strong drink, and he will be filled with the Holy Spirit even from his mother's womb. It is a great virtue before the Lord to scorn earthly delights entirely while preaching heavenly joys in the desert. But also this stands out greatly before the Lord, even though it seems to be despised by men, that he, of whom no one among those born of women is greater, was beheaded by the whim of a wanton girl. The angel, who proposed his rank of greatness, explained afterwards, "And he shall drink neither wine nor strong drink." Sicera signifies drunkenness, a term used by the Hebrews for any drink that can cause inebriation, whether made from fruits, grains, or any other material. It was a specific rule in the law of the Nazarenes to abstain from wine and strong drink during the time of consecration. Thus, John, Samson, and Jeremiah, and others like them, strive to abstain from these things always, so that they may remain perpetual Nazarenes, that is, holy. For it is fitting that a vessel dedicated to heavenly grace be restrained from worldly enticements and not be inebriated with wine, in which is debauchery, but rather be filled with the new wine of the Holy Spirit. Therefore, correctly, as the inebriation of wine is taken away, the grace of the Spirit is accumulated. He showed himself to be filled with this grace (as it was foretold), when he leapt in the womb of his mother at the entrance of the blessed Mary, recognizing his office of forerunner and, as much as he could, proclaimed the coming of the Lord.
Luke 1:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Sicera is interpreted "drunkenness," and by the word the Hebrews understand any drink that can intoxicate, (whether made from fruits, corn, or any other thing.) But it was part of the law of the Nazarites to give up wine and strong drink at the time of their consecration. (Numb. 6:5.) Hence John, and others like him, that they might always remain Nazarites, (i. e. holy,) are careful always to abstain from these things. For he ought not to be drunk with wine (in which is licentiousness) who desires to be filled with the new wine of the Holy Spirit; rightly then is he, from whom all drunkenness with wine is utterly put away, filled with the grace of the Spirit. But it follows, And he shall be filled with the Holy Spirit.
Luke 1:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now since John (who, bearing witness to Christ, baptized the people in His faith) is said to have turned the children of Israel to the Lord their God, it is plain that Christ is the God of Israel. Let the Arians then cease to deny that Christ our Lord is God. Let the Photinians blush to ascribe Christ's beginning to the Virgin. Let the Manichæns no longer believe that there is one God of the people of Israel, another of the Christians.
Luke 1:16 — On the Gospel of Luke
And he will turn many of the children of Israel to the Lord their God, and he will go before him in the spirit and power of Elijah. When John, who bore witness to Christ, was baptizing people in his faith, he is said to have turned the children of Israel to the Lord their God; it is indeed clear that Christ is the Lord God of Israel. If, however, Christ is, or rather, since Christ is the Lord God of Israel, let the Arians cease from denying that Christ is the Lord God. Let the Photinians blush for giving Christ a beginning from the virgin. Let the Manicheans stop believing that there is one God of the people of Israel and another of the Christians. And because John is said to go before him, let them see that the eternal God before the ages was born as a man in time, and therefore is named by his precursor now as a man coming after him, now as the Son of God. He is well said to go before in the spirit and power of Elijah, for just as that one was the herald of the coming judge, so this one became the herald of the Redeemer. Whence both, following a very similar way of life, pursued the desert, lived frugally, were dressed simply, and were regarded with contempt. Both tolerate the madness of king and queen. That one divided the Jordan when he was about to seek heaven, this one converted men to the saving bath by which heaven may be sought. This one is associated with the Lord on earth, that one is manifested with him in glory.
Luke 1:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But what was foretold of Elias by Malachi, is now spoken by the angel of John; as it follows, That he should turn the hearts of the parents to the children; (Mal. 4:5, 6.) pouring into the minds of the people, by his preaching, the spiritual knowledge of the ancient saints. And the disobedient to the wisdom of the just; i. e. not laying claim to righteousness from the works of the law, but seeking salvation by faith. (Rom. 10. sup.)
Luke 1:17 — Homilies on the Gospels 2.23
Both Elijah and John were celibate. Both wore rough dress. Both spent their lives in the wilderness. Both were heralds of the truth. Both underwent persecution for justice's sake at the hands of a king and queen—the former at the hands of Ahab and Jezebel, the latter at the hands of Herod and Herodias. The former, lest he be killed by the wicked, was carried up to heaven in a fiery chariot. The latter, lest he be overcome by the wicked, sought the heavenly kingdom by his martyrdom, which was accomplished in spiritual combat.
Luke 1:17 — On the Gospel of Luke
And he will turn the hearts of the fathers to their children, and the disobedient, etc. To turn the hearts of the fathers to their children means to infuse the spiritual knowledge of the holy ancients into the people through preaching. But the wisdom of the just is not to presume righteousness from the works of the law but to seek salvation through faith. So that although they observe the commands of the law, they may understand that they are saved by the grace of God through Christ. For the just shall live by faith (Rom. 1). And Peter spoke of the yoke of the law: "Which neither our fathers nor we were able to bear, but we believe that through the grace of the Lord Jesus we shall be saved, just as they (Acts 15)." Because this wisdom is long imparted to the unbelievers through John and through Elijah, it is rightly said about Elijah by Malachi in almost the same words as it was said about John by the angel: "Prepare a perfect people for the Lord." For because it was said that Zacharias was heard when supplicating for the people, it teaches in what order that people ought to be saved and perfected, namely by the preaching of John in repenting and believing in Christ.
Luke 1:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As if he says, "If it were man who promised these miracles, one might with impunity demand a sign, but when an angel promises, it is then not right to doubt. It follows; And I am sent to speak to thee.
Luke 1:18 — On the Gospel of Luke
And Zacharias said to the angel, "How shall I know this? For I am an old man, and my wife is advanced in her days." Hesitating because of the magnitude of the promises, he seeks a sign by which he might be able to believe, to whom the mere vision or address of the angel should have been sufficient for a sign. Therefore, he suffered the deserved punishment of silence for his disbelief, where the same silence was both the sign of the faith he sought and the punishment for the unbelief he deserved.
Luke 1:19 — On the Gospel of Luke
And the angel answered him, saying: I am Gabriel, who stands in the presence of God, and I have been sent to speak to you and to bring you this good news. And behold, you will be silent and unable to speak until the day these things come to pass, because you did not believe my words. It should be understood that if a man were to promise such things, it would be permissible to demand a sign with impunity; but since it is an angel who promises, it no longer becomes appropriate to doubt. And he gives a sign that is requested, so that he who spoke in disbelief may now learn to believe by remaining silent. It is to be noted here that the angel declares that he stands before God and has been sent to announce the good news to Zechariah. Because even when angels come to us, they fulfill their ministry outwardly, yet they are never absent inwardly through contemplation. And so they are both sent and present, because although an angelic spirit is circumscribed, the highest spirit himself who is God is not circumscribed. Therefore, angels are both sent and stand before Him, because whenever they come sent, they run within Him.
Luke 1:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Here we must remark, that the angel testifies, that he both stands before God, and is sent to bring good tidings to Zacharias.
Luke 1:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But he gives him the sign which he asks for, that he who spoke in unbelief, might now by silence learn to believe; as it follows; and, behold, thou shall be dumb.
Luke 1:20 — On the Gospel of Luke
But he who pretends not to believe what he has heard is punished with the penalty of silence, because he is mute who does not understand the spiritual sense within the letters. Nor does such a one know how to give words to the people like a teacher, but, lacking the word and reason, he, so to speak, makes silent gestures. Such was then the priesthood of the Jews, when they did not care to understand the reason for sacrifices or the declarations of the prophets. While Zacharias remains mute, Elisabeth conceives John, because although the priests may not understand the distinction of faith, and the Pharisees and Scribes lose it, so that neither themselves enter nor permit their listeners to enter, yet the interior of the law abounds with the sacraments of Christ.
Luke 1:21 — On the Gospel of Luke
And the people were waiting for Zechariah and were wondering at his delay in the temple. But when he came out, he was unable to speak to them. And they realized that he had seen a vision in the temple, and he was making signs to them and remained mute. And it happened that when the days of his service were completed, he went home. This is what I said: that during their turn of duty, priests, being engaged solely in the temple's duties, not only refrained from the embrace of their wives but also from entering their own homes. From this, an example of maintaining perpetual chastity is given to the priests of our time, who are always commanded to serve at the altar. For since in those days the priesthood succession was sought from the line of Aaron, it was necessary to provide for a time to produce offspring. But because now it is not a carnal succession but a spiritual perfection that is sought, consequently, priests are commanded to always abstain from wives and always maintain chastity, so they can always serve at the altar.
Luke 1:23-24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
During the time of their course, the priests of the temple were so occupied by their office, that they kept themselves not only from the society of their wives, but even from the very threshold of their houses. Hence it is said, And it came to pass, that, as soon as the days were accomplished, &c. For as there was then required a priestly succession from the root of Aaron, of necessity then a time was appointed for keeping up the inheritance. But as now not a carnal succession, but spiritual perfection, is looked for, the priests are enjoined (in order that they might ever be able to serve the altar) the perpetual observance of chastity. It follows: But after those days, &c. that is, after the days of Zacharias's ministration were completed. But these things were done in the month of September, the twenty-second day of the month, upon which the Jews were bound to observe the feast of the Tabernacles, just before the equinox, at which the night began to be longer than the day, because Christ must increase, but John must decrease. And those days of fasting were not without their meaning; for by the mouth of John, repentance and mortification were to be preached to men. It follows: And she hid herself. (see John 3:30.)
Luke 1:24 — On the Gospel of Luke
After these days, Elizabeth, his wife, conceived. Specifically, after the days of Zacharias' duty were completed. John, the bishop of the city of Constantinople, mentioning this most holy conception, said: "These events occurred in the month of September, on the eighth day before the Kalends of October, when the moon was beginning its eleventh day, at the time when it was necessary for the Jews to celebrate the fast of Scenopegia. And it was found that the same day, the eighth day before the Kalends of October, was the equinox, on which the beginning of the night is longer than the day. For he must increase, but I must decrease," (John 3). Indeed, the light had been diminished by the darkness, when the Jews, according to the law and prophecy, offered sacrifices to God; in which time John was conceived. For these are the things that were offered for the people's sins, which were to cease when John, the Baptist, was conceived. And therefore, Zacharias, his father, a priest of the Jews, became mute, because their sacrifices, which were offered for the people's sins, had to cease and fall silent. For the only priest was coming, who from his own lamb offered as a sacrifice, would offer the sacrifice to God for the sins of all. From the words of the Blessed John, we are taught that on the first day after the day of atonement, the change of the priestly order was celebrated, and therefore on this day the conception of the Lord's forerunner occurred. This day, not by chance, is a day of fasting and affliction foretold by the angel, because through him affliction of repentance was to be preached to men.
Luke 1:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now mystically by Zacharias may be signified the Jewish Priesthood, by Elisabeth the law itself; which, well administered by the teaching of the Priests, ought to have borne spiritual children to God, but was not able, because the Law made no one perfect. (Heb. 7:19, 1 Tim. 1:8.) Both were just, because the law is good, and the Priesthood for that time holy; both were well stricken in years, because at Christ's coming both the Law and Priesthood were just bending to old age. Zacharias enters the temple, because it is the priest's office to enter into the sanctuary of heavenly mysteries. There was a multitude without the doors, because the multitude cannot penetrate mysteries. When he places frankincense on the altar, he discovers that John will be born; for while the teachers are kindled with the flame of divine reading, they find the grace of God flow to them through Jesus: and this is done by an angel, for the Law was ordained by angels. (Gal. 3:19.) And yet Elisabeth conceives John, because the more inward parts of the Law abound with sacraments of Christ. She conceals her conception five months, because Moses in five books set forth the mysteries of Christ; or because the dispensation of Christ is represented by the words or deeds of the saints, in the five ages of the world.
Luke 1:25 — On the Gospel of Luke
And she hid herself for five months, saying, "Thus has the Lord dealt with me in the days when He looked on me, to take away my reproach among people." How much care the saints take to admit nothing shameful that should make them blush is shown by Elisabeth, who is even embarrassed by the gifts she desired to receive. And although she rejoices in the removal of the reproach of sterility, she is modest regarding the birth in her advanced age. But the burden of motherhood is a cause of shame only as long as the honor of having a child remains hidden. For she who concealed herself because she had conceived a son, when the blessed Mother of God came in, joyfully exclaimed, because she was about to bear a prophet.
Luke 1:26 — Homilies on the Gospels 1.3
Now Gabriel means "strength of God." Rightly he shone forth with such a name, since by his testimony he bore witness to the coming birth of God in the flesh. The prophet said this in the psalm, "The Lord strong and powerful, the Lord powerful in battle"—that battle, undoubtedly, in which he [Christ] came to fight "the powers of the air" and to snatch the world from their tyranny.
Luke 1:26-27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And yet Elisabeth conceives John, because the more inward parts of the Law abound with sacraments of Christ. She conceals her conception five months, because Moses in five books set forth the mysteries of Christ; or because the dispensation of Christ is represented by the words or deeds of the saints, in the five ages of the world. Because either the Incarnation of Christ was to be in the sixth age of the world, or because it was to serve to the fulfilling of the law, rightly in the sixth month of John's conception was an angel sent to Mary, to tell her that a Saviour should be born. Hence it is said, And in the sixth month, &c. We must understand the sixth month to be March, on the twenty-fifth day of which our Lord is reported to have been conceived, and to have suffered, as also to have been born on the twenty-fifth day of December. But if either the one day we believe to be the vernal equinox, or the other the winter solstice, it happens that with the increase of light He was conceived or born Who lighteneth every man that cometh into the world. But if any one shall prove, that before the time of our Lord's nativity or conception, light began either to increase, or supersede the darkness, we then say, that it was because John, before the appearance of His coming, began to preach the kingdom of heaven. (in Homil. de fest Annunt.) It was a fit beginning for man's restoration, that an angel should be sent down from God to consecrate a virgin by a divine birth, for the first cause of man's perdition was the Devil sending a serpent to deceive a woman by the spirit of pride. (in Homil. de Annunt. sup.) Which last applies not only to Joseph, but also to Mary, for the Law commanded that every one should take a wife out of his own tribe or family. It follows, And the virgin's name was Mary. Maria, in Hebrew, is the star of the sea; but in Syriac it is interpreted Mistress, and well, because Mary was thought worthy to be the mother of the Lord of the whole world, and the light of endless ages.
Luke 1:26 — On the Gospel of Luke
In the sixth month, the angel Gabriel was sent by God to a city of Galilee named Nazareth. Therefore, angels are called by private names so that it may be understood by the names even in their activities what they are capable of. For neither in that holy city, which He perfects with full knowledge of the vision of Almighty God, do they thus receive proper names, nor can their persons be unknown without names: but when they come to minister something to us, they also take names from their ministries among us. To Mary the virgin, then, Gabriel is sent, who is named the strength of God. For he was indeed coming to announce Him who deigned to appear humble to wrestle down the airy powers. Of whom the Psalmist says, "The Lord strong and mighty, the Lord mighty in battle" (Psalm 24). And again, "The Lord of hosts, he is the king of glory" (ibid.). Therefore, by the strength of God He was to be announced, who is the Lord of powers and mighty in battle, coming to war against the airy powers. Understand the sixth month as March, on the twenty-fifth day of which our Lord is said both to have been conceived and to have suffered, just as He is said to have been born on the twenty-fifth day of the month of December. Because whether we believe that the vernal equinox happens today (as some think) or that the winter solstice occurs at that time, it is surely fitting that He who illuminates every man coming into the world should be conceived or born with the increase of light. But if someone should prove that before the time of the Lord's nativity and conception, light either increased or overcame the darkness, we also say that John then preached the kingdom of heaven before His face and now too, preachers are commanded, "Prepare the way for him who ascends above the sunset" (Psalm 68). Why John was conceived around the autumn equinox and born around the summer solstice, he himself teaches either from his own or from the persona of the Old Testament (as many claim); "He must increase, but I must decrease" (John 3).
Luke 1:27 — On the Gospel of Luke
To a virgin betrothed to a man whose name was Joseph of the house of David, and the virgin's name was Mary. For many reasons, the Savior wished to be born not of a simple virgin, but of one betrothed. Firstly, evidently, so that through Joseph's lineage, to whom Mary was a relative, Mary's origin could also be known. For it is not the custom of Scripture to trace the genealogy of women. For it can be understood from both that it is said of the house of David. Next, lest she should be stoned by the Jews as an adulteress, preferring that some should doubt her origin rather than the chastity of the parent. At the same time, it removes the occasion for impudent virgins, lest they say the mother of the Savior was defamed by false suspicions. Thirdly, so that while fleeing to Egypt and then returning, she would have the solace of a husband, who would exist equally as a protector and witness of her intact virginity. Fourthly, lest her birth be exposed to the devil; who if he knew he was born of a virgin, might perhaps fear to hand him over to death as eminently as other men. But Mary is called in Hebrew the star of the sea, and in Syriac lady; and rightly so, because she deserved to give birth to the Lord of the whole world, and the perpetual light for the ages.
Luke 1:27 — Homilies on the Gospels 1.3
As to why he wished to be conceived and born not of a simple virgin but of one who was betrothed to a man, several of the Fathers have put forward reasonable answers. The best of these is to prevent her from being condemned as guilty of defilement if she were to bear a son when she had no husband. Then too, in the things the care of a home naturally demands, the woman in labor would be sustained by a husband's care. Therefore blessed Mary had to have a husband who would be both a perfectly sure witness to her integrity and a completely trustworthy foster father for our Lord and Savior, who was born of her. He was a husband who would, in accordance with the law, make sacrificial offerings to the temple for him when he was an infant. He would take him, along with his mother, to Egypt when persecution threatened. He would bring him back and would minister to the many other needs consequent upon the weakness of the humanity which he had assumed. It did no great harm if, for a time, some believed that he was Joseph's son, since from the apostles' preaching after his ascension it would be plainly evident to all believers that he had been born of a virgin.
Luke 1:28-29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Maria, in Hebrew, is the star of the sea; but in Syriac it is interpreted Mistress, and well, because Mary was thought worthy to be the mother of the Lord of the whole world, and the light of endless ages.
Luke 1:28 — On the Gospel of Luke
And the angel entered to her and said, Hail, full of grace, the Lord is with you: blessed are you among women. It is rightly that she is called full of grace, because she obviously attained the grace that no other had merited, that she would conceive and bear the author of grace himself.
Luke 1:28 — Homilies on the Gospels 1.3
Truly full of grace was she, upon whom it was conferred by divine favor that, first among women, she should offer God the most glorious gift of her virginity. Hence she who strove to imitate the life of an angel was rightfully worthy to enjoy the experience of seeing and speaking with an angel. Truly full of grace was she to whom it was granted to give birth to Jesus Christ, the very one through whom grace and truth came. And so the Lord was truly with her whom he first raised up from earthly to heavenly desires, in an unheard of love of chastity, and afterwards sanctified, by means of his human nature, with all the fullness of his divinity. Truly blessed among women was she who without precedent in the womanly state rejoiced in having the honor of parenthood along with the beauty of virginity, inasmuch as it was fitting that a virgin mother bring forth God the Son.
Luke 1:29 — On the Gospel of Luke
When she heard this, she was troubled at his saying, and considered what manner of salutation this might be. Learn the virgin by her manners, learn the virgin by her modesty, learn the virgin by her prophecy, learn the virgin by her mystery. It is the nature of virgins to be startled and to fear every man's approach, to revere every man's speech. Let women learn to imitate the resolve of modesty. Alone in her innermost chambers where no men might see her, the angel alone found her, alone without a companion, alone without a witness, lest she be corrupted by any degenerate affection, she is greeted by the angel. Learn, virgin, to avoid the wantoness of words. Even Mary feared the angel's salutation. Nevertheless, she was thinking, he said, what manner of salutation this might be. And so with modesty, because she was afraid; with prudence, because she marveled at the new formula of blessing, which had been nowhere read, nowhere before discovered.
Luke 1:30 — On the Gospel of Luke
And the angel said unto her, Fear not, Mary, for thou hast found favor with God. Having seen that she was troubled by an unusual greeting, as it were, which was kept for her alone, calling her more familiarly by her name, he bids her not to fear. And because he had called her full of grace, he further establishes that grace and explains it more abundantly, saying:
Luke 1:31 — On the Gospel of Luke
Behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call his name Jesus. Jesus is interpreted as savior or saving. The angel addressing Joseph explained the sacrament of this name: For he, he said, shall save his people from their sins. He did not say the people of Israel, but his people, that is, called into the unity of faith from among the uncircumcision and the circumcision, where, gathered from different parts, there might be one shepherd and one flock.
Luke 1:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Jesus is interpreted Saviour, or Healing.
Luke 1:31-32 — Homilies on the Gospels 1.3
We should carefully note the order of the words here, and the more firmly they are engrafted in our heart, the more evident it will be that the sum total of our redemption consists in them. For they proclaim with perfect clarity that the Lord Jesus, that is, our Savior, was both the true Son of God the Father and the true Son of a mother who was a human being. "Behold," he says, "you will conceive in your womb and give birth to a son" - acknowledge that this true human being assumed the true substance of flesh from the flesh of the Virgin! "He will be great and will be called the Son of the Most High" - confess too that this same Son is true God of true God, coeternal Son forever of the eternal Father!
Luke 1:32 — On the Gospel of Luke
He will be great, and will be called the Son of the Most High. And the Lord God will give him the throne of David his father. It is said of John that he will be great, but he as a great man, this one however as a great God. For he will be great before the Lord, but this one, it says, will be great, and will be called the Son of the Most High. Therefore, the same Son of the Most High who was conceived and born in the virginal womb. The same man in time, created from the mother, who is God born from the Father before all times. But if the same man who is God, Nestorius must cease to say that only a man was born from a virgin, and that he was received by the Word of God, not into the unity of person, but into an inseparable association. Otherwise, he is found to assert not one Christ, true God and man, but two (which is impious to say), and thus to preach not the Trinity, but a quaternity. However, the Catholic faith rightly confesses one Christ as one man of both flesh and soul, just as the angelic words signify, which had asserted that the throne of David his father was to be given to him. For he who would have the same father David, whom he declares will be called the Son of the Most High, demonstrates one person of Christ in two natures. He received the throne of David, so that certainly he might call to the eternal kingdom the people to whom David once and his sons provided temporal rule, which has been prepared for them from the foundation of the world.
Luke 1:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Let Nestorius then cease to say that the Virgin's Son is only man, and to deny that He is taken up by the Word of God into the unity of the Person. For the Angel when he says that the very same has David for His father whom he declares is called the Son of the Highest, demonstrates the one Person of Christ in two natures. The Angel uses the future tense (vocabitur, regnabit) not because, as the Heretics say, Christ was not before Mary, but because in the same person, man with God shares the same name of Son.
Luke 1:32-33 — Homilies on the Gospels 1.3
The time had come when, having redeemed the world through his blood, he was to be acknowledged as king not of the house of David alone but also of the whole church; moreover, that he was maker and governor of all generations. Hence the angel properly said afterwards, "and the Lord God will give him the seat of David his father," and he immediately added, "and he will reign in the house of Jacob forever." Now the house of Jacob refers to the universal church, which through its faith in and confession of Christ pertains to the heritage of the patriarchs—either among those who took their physical origin from the stock of the patriarchs or among those who, though brought forth with respect to the flesh from other countries, were reborn in Christ by the spiritual washing.
Luke 1:33 — On the Gospel of Luke
And he shall reign over the house of Jacob forever, and of his kingdom there shall be no end. And Isaiah said: His empire will be multiplied, and there shall be no end of peace. Upon the throne of David, and upon his kingdom, to establish it and to uphold it in judgement and in justice (Isa. IX). He did not say in the acquisition of earthly glories and treasures, not in the victory over many nations or the subjugation of proud cities, but in judgment and justice. For by these the kingdom of Christ is multiplied and established, both in each of the faithful and in the universal Church throughout the earth. For he calls the whole Church the house of Jacob, which, whether born from a good root or grafted in, although it was a wild olive, is rightfully grafted into a good olive tree by faith. After the triumph of his passion, the Savior addressing it says: "You who fear the Lord, praise him; all you offspring of Jacob, glorify him" (Psal. XXI). However, Jesus is not said to be great in future words and to be called the Son of the Most High, to accept the scepter of David, and to reign over the house of Jacob, because, as the heretics senselessly think and fall away from the truth, Christ did not exist before Mary, but that the man assumed into God was glorified by that glory which the Word of God had with the Father before the world was; that is, the same name of the Son would mean the same person of Christ, man with God, full of grace and truth.
Luke 1:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or by the house of Jacob he means the whole Church which either sprang from a good root, or though formerly a wild olive branch, has yet been for a reward of its faith grafted into the good olive tree. (Rom. 11:17.)
Luke 1:34 — On the Gospel of Luke
But Mary said to the angel: How will this be, since I do not know a man? She reverently expressed the purpose of her mind, that is, that she had decided to lead a virginal life. Because she was the first among women to devote herself to such great virtue, she rightfully deserved, by unique merit, to excel in blessedness above other women. How, she said, will this be? She did not say: How will I know this; but, How will this be, she said, since I do not know a man. She inquired about the order of obedience to which she should submit, not asking for a sign to believe. For it did not befit the virgin chosen to bear God to exist in doubtful mistrust but in cautious prudence, since man could not easily know the mystery that was hidden in God through the ages. Therefore, because she had read, Behold a virgin shall conceive, and bear a son, but had not read how it could happen, rightfully believing in what she had read, she asked the angel about what she did not find in the prophet (Isaiah VII).
Luke 1:34-35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Let Nestorius then cease to say that the Virgin's Son is only man, and to deny that He is taken up by the Word of God into the unity of the Person. For the Angel when he says that the very same has David for His father whom he declares is called the Son of the Highest, demonstrates the one Person of Christ in two natures. The Angel uses the future tense (vocabitur, regnabit) not because, as the Heretics say, Christ was not before Mary, but because in the same person, man with God shares the same name of Son. Thou shalt conceive then not by the seed of man whom thou knowest not, but by the operation of the Holy Spirit, with which thou art filled. There shall be no flame of desire in thee when the Holy Spirit shall overshadow thee.
Luke 1:35 — On the Gospel of Luke
And the angel, responding, said to her: The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Not by the seed of man, which you do not know, he said, but by the work of the Holy Spirit by which you are filled, you will conceive. There will be conception in you, desire will not be. There will be no heat of lust, where the Holy Spirit makes a shadow. Indeed, in that he said, And the power of the Most High will overshadow you, both natures of the incarnate Savior can also be indicated. For a shadow is usually formed by both light and a body. And to whom it is overshadowed, indeed by the light or heat of the sun it is refreshed as much as is sufficient, but the heat of the sun itself, lest it be unbearable, is moderated by an intervening light cloud or some other body. Therefore, to the Blessed Virgin, because as a pure human she could not fully contain all the fullness of the divinity bodily, the power of the Most High overshadowed, that is, the incorporeal light of divinity assumed a body in her of humanity. Of which the prophet beautifully says: Behold, the Lord, he says, ascends upon a light cloud, and will enter Egypt (Isaiah 19), which is to say: Behold, the Word of God coeternal with the Father, and light from light born before the ages, will assume flesh at the end of the ages and a soul not weighed down by any burden of sin, and from the virginal womb, as a bridegroom from his chamber, (Psalm 18) will come forth into the world.
Luke 1:36 — Homilies on the Gospels 1.3
Now when the mediator between God and human beings appeared in the world, it was fitting that he had his physical origin from both tribes because, in the humanity which he assumed, he would possess the roles of both priest and king.
Luke 1:36 — On the Gospel of Luke
And behold, your cousin Elizabeth, she has also conceived a son in her old age. And this is the sixth month for her who was called barren, for with God, nothing will be impossible. Lest the Virgin doubt her ability to give birth, she receives the example of the barren old woman who is to give birth, in order to learn that all things are possible with God, even those that seem contrary to the natural order. If anyone is troubled by how he calls Elizabeth the cousin of Blessed Mary, since one comes from the house of David and the other from the daughters of Aaron, let him note that their ancestors of both tribes could have joined in marriage by children given to each other. And if this explanation is not sufficient for one arguing more contentiously, as though this could not have happened contrary to the interdiction of the law, let him read Exodus, where it is written: "Aaron took Elizabeth, the daughter of Amminadab, the sister of Nahshon, as a wife, and she bore him Nadab, and Abihu, Eleazar, and Ithamar" (Exodus 6). And let him see that before the law's decree, by divine providence, the priestly and royal lineage had already been joined. Thus, the Lord Jesus Christ, who according to the flesh was to be a true King and Priest, would take this flesh from both lineages, namely David and Aaron. Hence, in this dual lineage, the mystical chrism was celebrated according to the law, a foretelling of both the name and generation of Christ. And David himself, entering the house of God, received the holy bread and the sword as a king and priest. He was prefiguring the one who would come from his seed, who would fight for our freedom by the right of a king, and for our absolution would offer the bread of his flesh.
Luke 1:36-37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
So it was then, lest the virgin should despair of being able to bear a son, that she received the example of one both old and barren about to bring forth, in order that she might learn that all things are possible with God, even those which seem to be opposed to the order of nature. Whence it follows, For there shall be no word (verbum) impossible with God.
Luke 1:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Having received the consent of the virgin, the angel soon returns heavenward, as it follows, And the angel departed from her.
Luke 1:38 — On the Gospel of Luke
But Mary said: Behold the handmaid of the Lord. Let it be done to me according to your word. How great the humility with devotion, who wishes for the angel's promise to be fulfilled, and calls herself, though chosen to be the mother, the handmaid. She most explicitly insinuates that she claims no merit for herself in that she complies with the Lord's commands. Let it be (she says), conceived without a man's seed in the virgin, let it be born of the Holy Spirit in full flesh, let the Holy one be born from a mother woman without a human father, let him be called the Son of God.
Luke 1:39-40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But every soul which has conceived the word of God in the heart, straightway climbs the lofty summits of the virtues by the stairs of love, so as to be able to enter into the city of Juda, (into the citadel of prayer and praise, and abide as it were for three months in it,) to the perfection of faith, hope, and charity.
Luke 1:39-40 — Homilies on the Gospels 1.4
She went so that she could offer her congratulations concerning the gift which she had learned her fellow servant had received. This was not in order to prove the word of the angel by the attestation of a woman. Rather it was so that as an attentive young virgin she might commit herself to ministry to a woman of advanced age.
Luke 1:40 — On the Gospel of Luke
And she entered the house of Zechariah and greeted Elizabeth. Learn, O virgin, the humility of Mary, so that you may be chaste in body and devout in heart. The younger visits the elder, the virgin greets the wife. For it is fitting that the more chaste the virgin, the more humble she should be, and by deferring to elders, she may commend the habit of chastity with the testimony of humility. Alternatively: Mary to Elizabeth, the Lord came to John, so that this one might be filled with the Holy Spirit, and that one might consecrate baptism. The humility of the greater is indeed the exaltation of the lesser. Consequently, it follows:
Luke 1:41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Nor is it to be wondered at, that our Lord, about to redeem the world, commenced His mighty works with His mother, that she, through whom the salvation of all men was prepared, should herself be the first to reap the fruit of salvation from her pledge.
Luke 1:41 — On the Gospel of Luke
And it happened when Elizabeth heard the greeting of Mary, the infant leaped in her womb, and Elizabeth was filled with the Holy Spirit. See the distinction and the proprieties of each word. Elizabeth heard the voice first, but John felt the grace first. She heard by the order of nature, he leaped by the reason of the mystery. She sensed the coming of Mary, he sensed the coming of the Lord. These speak of grace, those inwardly work, and they undertake the mystery of piety by the progress of the mothers, and with a double miracle, the mothers prophesy by the spirit of the little ones. The infant leaped, and the mother was filled. The mother was not filled before the child, but as the child was filled with the Holy Spirit, he also filled the mother.
Luke 1:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Mary is blessed by Elisabeth with the same words as before by Gabriel, to show that she was to be reverenced both by men and angels.
Luke 1:42 — Homilies on the Gospels 1.4
[Elizabeth is attributed] properly with a great voice because she recognized the great gifts of God … [and] she sensed that he whom she knew to be present everywhere was also present bodily there. Indeed, by a "great" voice is not to be understood so much a loud voice as a devoted one. She was not capable of praising the Lord with the devotion of a moderate voice. Being full of the Holy Spirit, she was on fire, harboring in her womb the one than whom no one of those born of woman would be greater. She rejoiced that he had come there—he who, conceived from the flesh of a virgin mother, would be called, and would be, the Son of the Most High.
Luke 1:42 — On the Gospel of Luke
And she cried out with a loud voice and said: Blessed are you among women, and blessed is the fruit of your womb. It should be noted that the prophecy about Christ mentioned previously is fulfilled not only through the miracles of events but also through the specificity of the words. For this is the fruit that is promised to the patriarch David under oath: From the fruit of your womb, I will place someone on my throne (Psalm 131). At the same time, it should be observed that Mary is blessed by Elizabeth with the same voice as by Gabriel, showing that she is to be revered by both angels and humans and rightly preferred above all other women.
Luke 1:43 — On the Gospel of Luke
And how has this happened to me, that the mother of my Lord should come to me? She does not inquire as if she does not know what she indeed recognizes to be of the Holy Spirit, namely, that she is blessed by the mother of the Lord for the advancement of her offspring, but, struck by the novelty of the miracle, she confesses that this is not of her own merit but of divine gift.
Luke 1:43 — Homilies on the Gospels 1.4
"And whence does this happen to me, that the mother of my Lord should come to me?" Oh! What great humility in the mind of the prophet! How true the utterance of the Lord, in which he said, "Upon whom does my spirit rest if not upon one who is humble and quiet and who trembles at my words?" As soon as Elizabeth saw the one who had come to her, she recognized that she was the mother of the Lord. But she discovered in herself no such merit by which she might have become worthy to be visited by such a guest. "Whence does this happen to me," she asked, "that the mother of my Lord should come to me?" Undoubtedly the very Spirit who conferred upon her the gift of prophecy at the same time endowed her with the favor of humility. Filled with the prophetic spirit, she understood that the mother of the Savior had drawn near to her. But being discreet in the spirit of humility, she understood that she herself was less than worthy of Mary's coming.
Luke 1:44 — On the Gospel of Luke
For behold, as soon as the sound of your greeting reached my ears, the child leaped for joy in my womb. Elizabeth was embarrassed by the burden of pregnancy as long as she did not know the mystery of the religion. But she who hid herself because she had conceived a son began to boast because she was bearing a prophet. And she who was previously embarrassed now blesses, and she who doubted before is now affirmed. For behold (she says), as soon as the sound of your greeting reached my ears, the child leaped for joy in my womb. Therefore, she cried out with a loud voice when she sensed the Lord's coming, because she believed the birth to be religious. For there was no cause for shame where faith in the given birth of the prophet newly ascended, not affected.
Luke 1:45 — On the Gospel of Luke
And blessed is she who believed, for there will be a fulfillment of those things which were told her from the Lord. You see that Mary did not doubt, but believed, and therefore attained the fruit of faith. Blessed (she says) is she who believed. And indeed she is truly blessed, who is more excellent than the priest. While the priest doubted, the virgin corrected the error. Nor is it surprising if the Lord, about to redeem the world, began His work with His mother, so that she through whom salvation was being prepared for all, might receive the first fruit of salvation from the pledge. And it is equally noteworthy how much grace adorned the soul of Elizabeth when Mary entered, whom she enlightened simultaneously concerning the past, present, and future by the spirit of prophecy. For by saying, Blessed is she who believed, she clearly indicates that she recognized by the spirit the words of the angel that were spoken to Mary. And by adding: For there will be a fulfillment of those things which were told you by the Lord, she also foresaw what would follow in the future. And naming her the mother of her Lord, because she understood that she was carrying the Redeemer of the human race in her womb.
Luke 1:46 — On the Gospel of Luke
And Mary said: My soul magnifies the Lord. And my spirit has rejoiced in God my Savior. The Lord has raised me up to such and such an unheard-of honor, which cannot be explained by the service of any language, but can barely be comprehended by the feeling of the innermost heart, and thus I offer all the strength of my soul in praiseful thanks, I joyfully devote whatever I live, feel, and know in contemplation of His greatness, which has no end, because my spirit rejoices in the same Jesus, that is, the Savior, in whose eternal divinity my flesh rejoices in temporal conception. Similar to this is what the Psalmist says: And my soul shall exult in the Lord, and shall be delighted above His salvation (Psalm 35). For he indeed venerated the Father and the Son with equal love.
Luke 1:47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Because the spirit of the Virgin rejoices in the eternal Godhead of the same Jesus. (i. e. the Saviour,) whose flesh is formed in the womb by a temporal conception.
Luke 1:48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But she, whose humility is regarded, is rightly called blessed by all; as it follows, For, behold, from henceforth all shall call me blessed. For it was fitting, that as by the pride of our first parent death came into the world, so by the lowliness of Mary should be opened the entrance into life.
Luke 1:48 — Homilies on the Gospels 1.4
In the following words she teaches us how worthless she felt of herself and that she received by the heavenly grace that was lavished on her every sort of good merit that she had. She says, "For he has considered the humility of his handmaid. For behold from this time on all generations will call me blessed." She demonstrates that in her own judgment she was indeed Christ's humble handmaid, but with respect to heavenly grace she pronounces herself all at once lifted up and glorified to such a degree that rightly her preeminent blessedness would be marveled at by the voices of all nations.
Luke 1:48 — On the Gospel of Luke
Because He has regarded the humility of His handmaid. For behold, from henceforth all generations shall call me blessed. She whose humility is regarded rightly rejoices, named blessed by all, just as on the contrary, she whose pride is condemned with disdain, Eve, that is, woe, or by the name of calamity, punished, languishes. For it was fitting that just as by the pride of our first parent death entered the world, so again by the humility of Mary the entry of life might be opened.
Luke 1:49 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But this has reference to the beginning of the hymn, where it is said, My soul doth magnify the Lord. For that soul can alone magnify the Lord with due praise, for whom he deigus to do mighty things. For in the height of His marvellous power He is far beyond every creature, and is widely removed from all the works of His hands. This is better understood in the Greek tongue, in which the very word which means holy, (ἅγιον) signifies as it were to be "apart from the earth."
Luke 1:49 — On the Gospel of Luke
Because He who is mighty has done great things for me, and holy is His name. This refers back to the beginning of the hymn, where it is said: My soul magnifies the Lord. For indeed, the soul to which the Lord deigns to do great things usually magnifies Him with fitting praises, and can exhort her companions of the same vow and purpose saying: Magnify the Lord with me, and let us exalt His name together (Psalm 33). For whoever neglects to magnify the Lord, whom he has known, and to sanctify His name, will be called least in the kingdom of heaven. His name is called holy because, by the peak of His unique power, He surpasses all creation and is far separated from all that He has made. This is better understood in the Greek expression in which the word itself, ἅγιον (hagion), signifies being beyond the earth. By imitation of this, we also, to the extent of our ability, are commanded to be separated from all that is not holy or dedicated to God. The Lord said: Be holy, for I am holy (Leviticus 11). For whoever consecrates himself will rightly be seen as beyond the earth and beyond the world. Such a one can also say, while walking on the earth, we have our conversation in heaven.
Luke 1:50 — Homilies on the Gospels 1.4
She adds, more clearly, "And his mercy is for generations and generations to those who fear him." She names "generations and generations," referring either to both of the two peoples, namely, the Jews and the Gentiles, or alternatively to all the countries throughout the world which she foresaw would believe in Christ. For, as Peter said, "God is not a respecter of persons, but in every nation one who fears him and works justice is acceptable to him."
Luke 1:50 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Turning from God's special gifts to His general dealings, she describes the condition of the whole human race, And his mercy is from generation to generation on them that fear him. As if she said, Not only for me hath He that is mighty done great things, but in every nation he that feareth God is accepted by Him.
Luke 1:50 — On the Gospel of Luke
And His mercy is on those who fear Him from generation to generation. Turning from His special gifts to the general judgments of God, he describes the state of the entire human race and explains alternately what the proud deserve, what the humble deserve, what the children of Adam have by free will, and what the children of God are by grace. Therefore, he says, He who is mighty has not done great things only for me, but also in every nation and generation, he who fears Him and works righteousness is accepted by Him.
Luke 1:51 — On the Gospel of Luke
He has shown strength with His arm, He has scattered the proud in the imagination of their hearts. By His arm, He signifies the Son of God Himself. Not that God the Father is determined by the form of human flesh, and that the Son adheres to Him as a member of the body, but because all things were made through Him, therefore, He is called the arm of the Lord. For just as your arm is called by which you work, so the arm of God is called His Word, because through the Word He made the world. For why does man extend his arm to achieve something, except because what he says is immediately done? But if he had such great power that without any movement of his body what he said was done, his arm would be his word. Therefore, when we hear that the arm of God the Father is the Son of God, let not the carnal custom obstruct us, but let us consider as much as we are able the virtue and wisdom of God by which all things were made.
Luke 1:51 — Homilies on the Gospels 1.4
Because the venerable mother of God taught that his mercy would come to be present for all those who feared him throughout the world, it remained for her to also suggest what those who were proud and who despised the warnings of truth would deserve. "He has shown … might in his arm. He has scattered the proud in the imagination of their heart." "In his arm" signifies "under the control of his own strength." For he did not stand in need of any outside help, since, as was written with reference to him, the strength is at hand when he wishes to do something. This is said in contrast to our working of good, since we perform deeds of virtue not by the power of our own freedom to act, but in God. And as it is written in another place, "And their arm did not save them, but your right hand and your arm, and the illumination of your countenance."
Luke 1:51 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In describing the state of mankind, she shows what the proud deserve, and what the humble; saying, He hath showed strength with his arm, &c. i. e. with the very Son of God. For as your arm is that whereby you work, so the arm of God is said to be His word by whom He made the world.
Luke 1:52 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The words, He hath showed strength with his arm, and those which went before, And his mercy is on them that fear him from generation to generation, must be joined to this verse by a comma only. For truly through all generations of the world, by a merciful and just administration of Divine power, the proud do not cease to fall, and the humble to be exalted. As it is said, He hath put down the mighty from their seat, he hath exalted the humble and meek.
Luke 1:52 — On the Gospel of Luke
He has brought down the powerful from their thrones and exalted those of humble estate. He has filled the hungry with good things, and the rich He has sent away empty. What He said with His arm, and what He promised from generation to generation, must be connected to these verses from common source, because through all the generations of the age it is evident that the proud perish and the humble are exalted by the pious and just dispensation of divine power.
Luke 1:52 — Homilies on the Gospels 1.4
Those whom he earlier calls "the proud" he here names "the mighty." Undoubtedly they are called proud because they extol themselves beyond measure as mighty with regard to their condition—not, however, because they are truly mighty, but because they trust in their own strength and scorn to seek their Maker's assistance. They, however, are truly mighty who know how to say with the apostle, "We can do all things in him who strengthens us, the Lord Jesus Christ." Concerning them it is written, God does not cast off the mighty since he himself is mighty. … However, this can also be properly understood to mean that sometimes those who had been rightly cast down by the Lord because of their self-glorification may in turn return to the grace of humility when he has mercy on them.
Luke 1:54 — Homilies on the Gospels 1.4
Through all the time of this transitory age, the just and merciful Creator is willing to oppose the proud and give grace to the humble.After her general commemoration of the divine benevolence and justice, she did well to turn the words of her confession to the special divinely arranged plan of the unheard-of incarnation, by which God deigned to redeem the world, as she said, "He has taken his child Israel under his protection, being mindful of his mercy." Indeed, Israel means "a man seeing God," by which name is designated every society of redeemed human beings. On their account, God himself appeared in visible form among human beings, so that they might be capable of seeing God. He took Israel under his protection as a physician takes a sick person for whom he is caring. Or as a king, he defends the people from the invasion of enemies. Moreover, he returns them to liberty when the enemy has been overthrown and allows them to reign with him perpetually.
Luke 1:54-55 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That is, obedient and humble; for he who disdains to be made humble, cannot be saved. But by seed he means not so much those who are begotten in the flesh, as those who have followed the steps of Abraham's faith, to whom the Saviour's coming was promised for evermore.
Luke 1:54 — On the Gospel of Luke
He has taken up Israel, His servant, remembering mercy. He beautifully calls Israel the servant of the Lord, who has been taken up by Him for salvation, namely obedient and humble, as Hosea says: "For Israel is a child, and I loved him" (Hosea XI). For whoever refuses to be humbled cannot indeed be saved, nor say with the Prophet: "Behold, God is my helper, and the Lord is the protector of my soul" (Psalm LIII). But whoever humbles himself like a little child, he is the greatest in the kingdom of heaven (Matthew XVIII).
Luke 1:55-56 — Homilies on the Gospels 1.4
When blessed Mary was making mention of the memory of the fathers, she properly represented them by naming Abraham in particular. Although many of the fathers and holy ones mystically brought forward testimony of the Lord's incarnation, it was to Abraham that the hidden mysteries of this same Lord's incarnation and of our redemption were first clearly predicted. Also, to him it was specifically said, "And in you all the tribes of the earth will be blessed." None of the faithful doubts that this pertains to the Lord and Savior, who in order to give us an everlasting blessing deigned to come to us from the stock of Abraham. However, "the seed of Abraham" does not refer only to those chosen ones who were brought forth physically from Abraham's lineage, but also to us.… Having been gathered together to Christ from the nations, we are connected by the fellowship of faith to the fathers, from whom we are far separated by the origin of our fleshly bloodline. We too are the seed and children of Abraham since we are reborn by the sacraments of our Redeemer, who assumed his flesh from the race of Abraham.
Luke 1:55 — On the Gospel of Luke
As He spoke to our fathers, to Abraham and his seed forever. The seed of Abraham signifies not the carnal, but the spiritual, that is, not only those born of his flesh, but those who follow his footsteps in faith, whether in circumcision or uncircumcision. For he believed when in uncircumcision, and it was counted to him as righteousness. And he received the sign of circumcision as a seal of the same faith, so that he might thus become the father of both peoples through faith, as the Apostle most fully explains to the Romans. Therefore, the coming of the Savior was promised to Abraham and his seed forever, that is, to the children of the promise, to whom it is said: "If you are Christ's, then you are Abraham's seed, heirs according to the promise" (Galatians III). It is fitting that the births of either the Lord or John are foretold by mothers prophesying, that just as sin began with women, so too should good begin with women, and that which perished through the deception of one woman, life might be restored to the world through two women proclaiming in agreement.
Luke 1:56 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For the chaste soul which conceives a desire of the spiritual word must of necessity submit to the yoke of heavenly discipline, and sojourning for the days as it were of three months in the same place, cease not to persevere until it is illuminated by the light of faith, hope, and charity.
Luke 1:56 — On the Gospel of Luke
But Mary remained with her about three months, and returned to her home. Mary stayed so long until, with the completion of Elizabeth's pregnancy, she saw the birth of the precursor of her Lord, especially for whom she had come. It has been said above that every pure soul which has conceived the spiritual desire of the word must soon undergo the high yoke of heavenly exercise, and remain there almost for a period of three months, until it shines with the perfect light of the chief virtues. Describing these months of the most perfect brightness, the Apostle says: "And now these three remain: faith, hope, love. But the greatest of these is love" (I Cor. XIII).
Luke 1:57 — On the Gospel of Luke
Now Elizabeth's time had come to give birth, and she bore a son. Holy Scripture is accustomed to use the term "fulfillment" only in the birth, or condition, or action of good things, which signifies the perfection of life. Hence it is said, "Elizabeth's time to give birth was fulfilled." "The days were fulfilled for Mary to give birth" (Luke II). "Solomon completed building the house of the Lord" (II Chron. III). "Abraham, or another of the fathers, died, full of days." And, "when the fullness of time had come, God sent his Son" (Gal. IV). But on the contrary, the days of the wicked are empty and void. For men of blood and deceit will not live out half their days (Psalm LIV).
Luke 1:58 — On the Gospel of Luke
And her neighbors and relatives heard that the Lord had shown great mercy toward her, and they rejoiced with her. The birth of the saints brings joy to many because it is a common good. For justice is a communal virtue. Therefore, at the birth of a just person, a sign of future life is foretold, and the grace of the forthcoming virtue is prefigured with the joyful exultation of neighbors.
Luke 1:59-64 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now in an allegory, the celebration of John's birth was the beginning of the grace of the New Covenant. His neighbours and kinsfolk had rather give him the name of his father than that of John. For the Jews, who by the observance of the Law were united to him as it were by ties of kindred, chose rather to follow the righteousness which is of the Law, than receive the grace of faith. But the name of John, (i. e. the grace of God,) his mother in word, his father in writing, suffice to announce, for both the Law itself as well as the Psalms and the Prophecies, in the plainest language foretel the grace of Christ; and that ancient priesthood, by the foreshadowing of its ceremonies and sacrifices, bears testimony to the same. And well doth Zacharias speak on the eighth day of the birth of his child, for by the resurrection of the Lord, which took place on the eighth day, i. e. the day after the sabbath, (septimam sabbati.) the hidden secrets of the legal priesthood were revealed.
Luke 1:59 — Homilies on the Gospels 2.20
John's circumcision clearly set forth an image of the Lord's resurrection because it too occurred on the eighth day, that is, on the day after the sabbath. And just as the former was wont to release people from the punishable state of everlasting death, so the latter displayed the perfect newness of immortal life in our Creator, and revealed that it is to be hoped for in us.
Luke 1:59 — On the Gospel of Luke
And it happened on the eighth day they came to circumcise the child, and they called him by the name of his father, Zacharias. And his mother answered and said: Not so, but he shall be called John. The holy evangelist thought it well to mention beforehand that many thought the child should be called by the name of his father, Zacharias, so that you might note that the mother did not dislike the name of some relative, but that this name was infused by the Holy Spirit, which had been foretold by the angel to Zacharias before. Indeed, he, being mute, could not intimate the name of the son to his wife, but Elizabeth learned the prophecy, which she had not learned from her husband.
Luke 1:59-64 — Homilies on the Gospels 2.20
John means "the grace of God" or "in whom there is grace." By this name are expressed the entire extent of the grace of the gospel dispensation which he was to proclaim, and especially the Lord himself, through whom this grace was to be granted to the world.…As to his subsequent declaration and confirmation of the name of John, and the opening of Zechariah's mouth and his speaking, blessing God, it is surely evident that once the grace of the new covenant was manifested by the apostles, a large number of priests also became obedient to the faith.
Luke 1:61 — On the Gospel of Luke
And they said to her: There is no one among your relatives who is called by this name. They signaled to his father, etc. "John is his name," he said, that is, we do not impose a name on him who has already received a name from God. He has his own name which we acknowledge, not which we chose. Do not be surprised if a woman asserted the name, which she had not heard, when the Holy Spirit who commanded the angel revealed it to her, nor could she be ignorant of the announcement of the Lord, who had prophesied of Christ. And it is well added that there is no one among his kindred who is called by this name, so you may understand that the name is not one of kin, but of a prophet.
Luke 1:64 — On the Gospel of Luke
His mouth and his tongue were immediately opened, and he spoke, blessing God. And fear came upon all their neighbors. Because the voice of one crying in the wilderness was born, rightly was the father's tongue loosened. For it was not fitting that the father remain silent from praises, who rejoiced in the birth of the herald of the Word. Indeed, the lips bound by unbelief were now loosened by faith. But if anyone desires to scrutinize closely, these things also allegorically point to the celebrated nativity of John, the initiating sublimity of the grace of the New Testament. The neighbors and relatives preferred to name the father rather than John, because the Jews, who were connected to him by the observance of the law as if by kinship, rather desired to follow the justice that is from the law than to accept the grace of faith. But John, which means the grace of God, the mother strives to make known by words, the father by writing, because even the law itself, the psalms, and the prophets proclaim the grace of Christ with clear utterances, and the old priesthood testifies to him with the shadows of ritual ceremonies and sacrifices. And fittingly, Zacharias speaks on the eighth day after the child was born, because through the resurrection of the Lord, which happened on the eighth day, i.e., after the seventh of the Sabbath, the hidden secrets of the legal priesthood were revealed, and the tongue of the Jewish priests, which was bound by the chains of distrust, was loosened by the voice of rational understanding.
Luke 1:65-66 — Homilies on the Gospels 2.20
On the day of John's circumcision, when he also received his name, "fear came upon all their neighbors, and all these words were spread abroad throughout the mountain country of Judea." Furthermore, at the time of our Lord's resurrection, when the Spirit had been sent down from above and the glory of his name was made known to the world by the apostles, a most salutary fear immediately struck the hearts. Not only of the Jews, who were of the neighborhood either by their physical location or by their knowledge of the law, but also those of foreign nations, even to the ends of the earth. And John's reputation for virtue exceeded not only the whole mountain country of Judea, but also all the heights of worldly kingdoms and worldly wisdom, so that everywhere people left behind their former way of life and flocked together to attain the sacramental mysteries of his faith.
Luke 1:65-66 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For forerunning signs prepare the way for the forerunner of the truth, and the future prophet is recommended by auspices sent before him; hence it follows, For the hand of the Lord was with him.
Luke 1:65 — On the Gospel of Luke
And these words were spread over all the mountains of Judaea. And all those who heard them laid them up in their hearts, saying: What will this child be? For the hand of the Lord was with him. Great are the works of the Lord, exquisite in all his desires (Psalm 110). Behold, the silence of Zacharias alone, given to him as a punishment for disbelief and as a sign of belief, not only benefits him when it is taken away, but it also astounds all his neighbors with the miracle and fear. The fame of the born prophet spreads throughout all the surrounding mountains; it stirs up all who can hear to diligently inquire about the manner and state of the child who is born, so that by this and similar auspices, the future prophet of Christ is commended, and, so to speak, it provides signs for the herald of the forthcoming truth. And Zacharias his father was filled with the Holy Spirit, and he prophesied, saying: Blessed be the Lord God of Israel, for he has visited and wrought the redemption of his people. How great is the abundance of the heavenly gift, if the piety of our faith is ready to receive it. Behold, the speech that was taken away for disbelief is restored with the spirit of prophecy to the believer. The Lord has visited his people, as if wasting away from a long infirmity, and as if sold under sin, he has redeemed them by the blood of his only son. Because blessed Zacharias knew this was about to be done soon, he narrates it as though it were already accomplished in a prophetic manner. And it should be noted that it is said he visited and redeemed his people, not because he came and found them as his own, but because by visiting them, he made them his own. Similar to this is what is sung in the conclusion of the Proverbs about the same people: Who shall find a valiant woman (Proverbs 31)? For he did not find that same woman, namely the Church, strong, that is, devoted in faith, but by betrothing her to himself, he made her strong, because he perfected her by the sublimity of his faith.
Luke 1:67-68 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But the Lord visited His people who were pining away as it were from long sickness, and by the blood of His only begotten Son, redeemed them who were sold under sin. Which thing Zacharias, knowing that it would soon be accomplished, relates in the prophetic manner as if it were already passed. But he says, His people, not that when He came He found them His own, but that by visiting He made them so.
Luke 1:68 — Homilies on the Gospels 2.20
Hear what Zechariah, prophesying and blessing God, said: "Blessed be the Lord God of Israel, for he has visited and redeemed his people." Notice in these words that Zechariah was telling by way of prophecy, as if it had already come to pass, what he had foreseen in spirit had begun and would soon come to pass. By his appearance in the flesh our Lord visited us when we were distancing ourselves from him, and he chose to seek out and justify us when we were sinners. He visited us as a doctor visits an ill patient, and, in order to cure the ingrained sickness of our pride, he gave us the example of his own humility. He redeemed his people by giving us freedom, at the price of his own blood—we who had been sold into the slavery of sin and were committed to serving the ancient enemy. Therefore the apostle exhorts us, saying, "For you have been purchased at a great price. Glorify and carry God in your bodies."
Luke 1:69 — On the Gospel of Luke
And he has raised up a horn of salvation for us, in the house of David his servant. A horn of salvation signifies a firm eminence of salvation. Indeed, all bones are covered with flesh, the horn surpasses the flesh, and therefore the horn of salvation is called the kingdom of Christ the Savior, whereby by which the spiritual and what is of the flesh joys are surpassed, height is proclaimed. In figure of which David and Solomon were consecrated with the horn of oil to the glory of the kingdom.
Luke 1:69 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The kingdom of our Saviour Christ is called also the horn of salvation, because all our bones are clothed with flesh, but the horn alone stretches beyond the flesh; so the kingdom of Christ is called the horn of salvation, as reaching beyond the world and the delights of the flesh. According to which figure David and Solomon were consecrated by the horn of oil to the glory of the kingdom.
Luke 1:70 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But he says, Which have been since the world began. Because all the Scriptures of the Old Testament were a constant prophecy of Christ. For both our father Adam himself, and the other fathers, by their deeds bore testimony to His dispensation.
Luke 1:70 — On the Gospel of Luke
As he spoke by the mouth of his holy prophets from of old. From of old, he says, because the whole Scripture of the Old Testament proceeded as a prophecy about Christ. Not only Jeremiah, Daniel, and Isaiah, and others like them, who are specifically called prophets and spoke manifestly about his coming, but even father Adam, Abel, and Enoch, and other Patriarchs, by their own deeds bear witness to his dispensation. Whence the Lord himself, rebuking the hardness of the Jews, said: If you believed Moses, you might perhaps believe me also. For he wrote of me (John 5).
Luke 1:71 — On the Gospel of Luke
Salvation from our enemies, and from the hand of all who hate us. It must be joined from the previous verse, "he raised up for us," that is, he raised up for us salvation from our enemies. For when he had briefly stated earlier: "And he raised up a horn of salvation for us," continuing as if explaining more openly what he had said: "Salvation," he says, "from our enemies, and from the hand of all who hate us." But all who hate us signify either perverse men or unclean spirits. From whose hand, both in the present with hope we have been saved, and in the future, in reality, we will be saved.
Luke 1:71 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Having first briefly said, He hath raised up a horn of salvation to us, he goes on to explain his words, adding, of salvation from our enemies. As if he said, He hath raised up to us a horn, i. e. He hath raised up to us salvation from our enemies, and from the hand of all who hate us.
Luke 1:72 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Having announced that the Lord, according to the declaration of the Prophet, would be born of the house of David, he now says, that the same Lord to fulfil the covenant He made with Abraham will deliver us, because chiefly to these patriarchs of Abraham's seed was promised the gathering of the Gentiles, or the incarnation of Christ. But David is put first, because to Abraham was promised the holy assembly of the Church; whereas to David it was told that from him Christ was to be born. And therefore after what was said of David, he adds concerning Abraham the words, To perform the mercy promised to our fathers, &c.
Luke 1:72 — On the Gospel of Luke
To show mercy to our fathers and to remember His covenant. The oath which He swore to Abraham our father, etc. The Lord had said through the words of the prophets that He would be born in the house of David; He says the same to fulfill the covenant which He arranged with Abraham, that He would liberate us. For it was especially to those patriarchs that either the gathering of nations or the incarnation of Christ was promised from their seed. Which Matthew also briefly indicated when he began his Gospel in this way: The book of the generation of Jesus Christ, the son of David, the son of Abraham. Where it should be noted that in both evangelists, David is preferred to Abraham. For although later in the order of time, he is greater by the gift of promise. For to Abraham, who, although still in circumcision, left his homeland, knew God, and earned the testimony of faith, only the faith of the nations and the holy assembly of the Church was promised, with the Lord saying to him: And in you all the families of the earth shall be blessed (Gen. XXVIII). But to David, by a more exalted oracle, it was heard that Christ would be born from him according to the flesh: When your days are fulfilled and you go to your fathers, I will raise up your offspring after you, who shall be one of your own sons, and I will establish his kingdom. He shall build a house for me, and I will establish his throne forever. I will be a father to him, and he shall be a son to me (I Chron. XVII).
Luke 1:75 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For whosoever either departs from God's service before he dies, or by any uncleanness stains either the strictness or purity of his faith, or strives to be holy and righteous before men, and not before God, does not yet serve the Lord in perfect freedom from the hand of his spiritual enemies, but after the example of the old Samaritans endeavours to serve equally the Gods of the Gentiles, and his Lord.
Luke 1:75 — On the Gospel of Luke
In holiness and righteousness before Him, all our days. Clearly and briefly, he designates how the Lord is to be served; namely, in holiness and righteousness, and before Him, and all our days. For he who either departs from His service before death, or pollutes the sincerity of his faith with any uncleanness or injustice, or strives to appear holy only before men and not also before the Lord; and just, is not yet perfectly liberated from the hand of spiritual enemies to serve the Lord, but, following the example of the ancient Samaritans, attempts to serve both the gods of the nations and the Lord.
Luke 1:76 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Unless indeed Zacharias be supposed to have wished as soon as he was able to speak, to proclaim for their instruction who were present, the future gifts of his son, which he had long before learnt from the Angel. Let the Arians however hear that our Lord Christ, whom John went before prophesying of Him, Zacharias calls "the Most High," as it is said in the Psalms, A man was born in her, and the most highest has established her. (Ps. 87:5.)
Luke 1:76 — On the Gospel of Luke
And you, child, shall be called the prophet of the Most High. For you will go before the face of the Lord to prepare His ways. He spoke beautifully about the Lord, and suddenly turned his words to the prophet, to indicate that this too was a benefit of the Lord. It is indeed asked how he can speak to the infant of eight days. But how would the infant, who heard Mary's greeting while still enclosed in the womb, not hear his father's voice? Unless perhaps Zacharias ought to be considered as instructing those present, wanting to proclaim the future duties of his son, which he had learned long ago through an angel, as soon as he could speak. Let the Arians hear and be ashamed: let the meek hear and rejoice, that Christ the Lord, whom John preceded as a prophet, is called the Most High. As also the Psalmist, praising God and perfect man in one person, says: Mother Zion will say, a man, and a man was born in her, and the Most High himself founded her (Psalm 86). The one who founded is the same who was made, the same man whom he calls the Most High.
Luke 1:77 — On the Gospel of Luke
To give the knowledge of salvation to His people by the remission of their sins. As if desiring to expound and commend the name of Jesus, that is, Savior, he frequently mentions salvation, recalling to be raised the horn of salvation, salvation to come from enemies, knowledge of salvation to be given to His people. But lest you think a temporal and carnal salvation is promised, he says, in the remission of their sins. Indeed, the Jews for this reason do not receive Christ Jesus but prefer to wait for the Antichrist, because they wish to be saved not inwardly but outwardly, not from the dominion of sin, but from the yoke of human servitude.
Luke 1:77 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For as if desiring to explain the name of Jesus, i. e. the Saviour, he frequently makes mention of salvation, but lest men should think it was a temporal salvation which was promised, he adds, for the forgiveness of sins. But the Jews prefer not to receive Christ, but to wait for Antichrist; for they desire to be delivered not from the dominion of sin within, but from the yoke of man's bondage without.
Luke 1:78-79 — Homilies on the Gospels 2.20
When Zechariah says, "for his people," he certainly does not mean that he found them his people upon his arrival but that he made them his by visiting and redeeming them. Do you want to hear about the condition in which he found this people and what he made of them? The end of this canticle clearly makes this evident by saying "the day shall dawn upon us from on high to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace." He found us sitting in darkness and in the shadow of death, weighed down by the ancient blindness of sins and ignorance, overcome by the deception and the errors of the ancient enemy. He is rightly called death and a lie, just as on the contrary our Lord is called truth and life. Our Lord brought us the true light of recognition of himself and, having taken away the darkness of errors, opened up for us a sure way to heaven. He guided our works so that we may be able to pursue the way of truth that he showed us and enter into the dwelling of everlasting peace, which he promised us.
Luke 1:78 — On the Gospel of Luke
Through the tender mercy of our God, whereby the dawn from on high has visited us. And the prophet speaking of the Lord says: Behold, a man, his name is the Dawn (Zech. VI). He is rightly called the Dawn, who opening the rise of true light for us, made the children of night and darkness into children of light, as Blessed Zacharias consequently explains, saying:
Luke 1:79 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Christ is rightly called the Day-spring, because He hath disclosed to us the rising of the true light, as it follows; To give light to them that sit in darkness and in the shadow of death.
Luke 1:79 — On the Gospel of Luke
Illuminate those who sit in darkness and in the shadow of death to guide our feet into the way of peace. Indeed, to illuminate those who sit in darkness and in the shadow of death is for the Lord to infuse the rays of His recognition and love into those who have lived in the blindness of sin and ignorance. To such the Apostle says: You were once darkness, but now you are light in the Lord. Our feet, however, are directed into the way of peace when the path of our actions in all things agrees with the grace of our Redeemer and Illuminator. It is in a fitting order, indeed, that the first thing testified is to illuminate the hearts, and then the works are to be directed, because no one is able to work peace unless they have first learned it. Hence rightly the Psalmist says: Seek (he says) peace, and pursue it (Psalm 33). Which is to say: Illuminate you who sat in darkness, and enter the way of peace from which you have long been exiled.
Luke 1:80 — On the Gospel of Luke
But the child grew and became strong in spirit, and he was in the deserts till the day of his showing to Israel. It is appropriate and just that he who is to be a future preacher of repentance follows the harshness of solitude; and so that the young man may more freely lift his listeners by instructing them from the allurements of the world, he himself also passes his early life squalid in deserts.
Luke 1:80 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The future preacher of repentance, that he might the more boldly reclaim his hearers from the allurements of the world, passes the first part of his life in the deserts. Hence it is said, And the child grew.
Luke 2:1 — Homilies on the Gospels 1.6
He chose a time of utmost peace as the time when he would be born because this was the reason for his being born in the world, that he might lead the human race back to the gifts of heavenly peace. And, indeed it is written: "For he is our peace, who has made us both one," that is, he who as a kind mediator and reconciler has made one house of God of angels and humanity. Jesus was born in a time of peace, so that even by the circumstance of the time he might teach that he was the very one of whom the prophecy sent before him spoke: "His sovereignty will be multiplied, and there will be no end of peace."
Luke 2:1 — On the Gospel of Luke
Now it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. The Son of God, about to be born in the flesh, chose for Himself His parents as He willed, and the place of His birth as He willed, and brought them to that place before He was born as He willed. Thus, also, at the time which He willed, indeed, which He, with the Father and the Holy Spirit, had decreed from ages, and had foretold through the mouths of the prophets, He entered the world to save it. For, just as He was born of a virgin mother, demonstrating that the glory of virginity and the angelic honor of purity was most pleasing to Him, so also, born at the most peaceful time of the world, He showed that He sought and loved peace greatly. He indicated that He would always deign to visit the followers of peace and love. Concerning this, He Himself promised to the faithful, saying: For where two or three are gathered together in my name, there am I in the midst of them (Matt. XVIII). For what greater sign of the most perfect kingdom, and the most beautiful, as far as men are concerned, could there be of peace than that the whole world is encompassed by a single census, and that all the farthest reaches of the world are comprehended in the same monetary declaration? Whose author and ruler, Augustus, according to the faith of histories, reigned in peace for twelve years around the time of the Lord's birth, so that, with both foreign and civil wars being quieted throughout the whole world, he may be seen to have fulfilled even to the letter the spiritual prophecy of the prophet. The prophet indeed proclaimed with mystical voice the dispensation of Christ, saying: And in the last days the mountain of the house of the Lord shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it (Micah IV). Shortly after, he also took care to describe the state of that most sacred time: And they shall beat their swords into plowshares, and their spears into pruning hooks. Nation shall not lift up sword against nation, neither shall they learn war anymore. O house of Jacob, come ye, and let us walk in the light of the Lord (Ibid.). Not only did this new census of the world testify to the advent of that supreme king who would enroll His chosen ones, gathered from all directions of the world, in the book of eternal happiness, but it also aided the leaders of his kingdom with the peace of his governance. For surely, with the nations subdued by the storm of wars, the shadow (so to speak) of the Roman name, terrible at that time, protected the disciples of Christ, who were to preach to the world, from the fervor of arising seditions wherever they might wish to go for the sake of the word. Therefore, the decree went out from Caesar Augustus that all the world should be enrolled, for the decree of Christ the King was impending, by which all the world would attain salvation. He who fulfilled the name of Augustus most perfectly, desiring his own to grow and himself sufficient to increase them, commanded that the censors sign those subject to his expedition not with the removal of money, but with the offering of faith. Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved (Mark XVI).
Luke 2:1-3 — Homilies on the Gospels 1:6
But this enrollment of the whole world that is recalled as having been done by an earthly king also clearly designates the works of the heavenly king. Undoubtedly the reason he appeared in the world was so that from all the countries throughout the world he might gather the elect into the unity of his faith, just as he himself promised that he would write down their names forever in heaven. Also, the fact that all were going, in response to the edict of Augustus, each to report to his own city, signifies what we must do spiritually as a service to our king. Indeed, our city is the holy church, which in part already reigns with the Lord in heaven. And after the end of this age the whole church will reign in a perfected state with him forever. We must all, then, go into this city, and there must be no excuse from such a salutary journey. We must pay the census [tax] which is due to the king who has been born—that is, we must comply with divine commands in the unity of the church now present and hasten by the tireless course of good works to our entry into the heavenly fatherland.
Luke 2:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Son of God, about to be born in the flesh, as by His birth of a virgin He showed that the grace of virginity was most pleasing in His sight, is therefore begotten in the most peaceful time of the world, because He taught men to seek peace, and condescends to visit those who follow it. But there could be no greater sign of peace than for the whole world to be brought together under one taxing, while its ruler Augustus reigned with so great peace for the twelve years, about the time of our Lord's nativity, that war having been quelled throughout the whole world, there seemed to be a literal fulfilment of the Prophet's prediction, They shall beat their swords into ploughshares, &c.
Luke 2:2 — On the Gospel of Luke
This first census was made when Cyrenius was governor of Syria. And all went to be registered, each to his own city. This census taken during the time of Cyrenius is also mentioned by the illustrious Hebrew historian Josephus, in the eighteenth book of Antiquities, as follows: "Cyrenius, a man who through the consent of the Roman Senate ascended through various magistracies to the rank of consul, distinguished in other respects, came to Syria with a few companions, sent by Caesar to give law to the nations and also to be the censor of patrimonies." Therefore, the phrase: "This first census was made when Cyrenius was governor of Syria," indicates that this census was either the first of those which encompassed the entire world, because many parts of the lands are often recorded to have been described, or certainly the first it began then, when Cyrenius was sent to Syria. And as then, under the reign of Augustus and governance of Cyrenius, everyone went to be enrolled, each to his own city, so now under the rule of the Church presiders, that is, the teachers, indeed persuaded and promised rewards by Christ, let us all go, no one being excluded from the census of justice. Let us come to Him, who toil and burdened, and He will give us rest. Let us take His yoke upon us, and learn from Him for He is gentle and humble in heart, and we will find rest for our souls (Matt. XI). For this is our city and fatherland, namely the blessed and heavenly rest of souls, to which we were created by God Christ at the beginning of this nascent age, and to which we have been re-created by the man Christ at the end of the ages. To which, indeed, the city of peace and quietness we strive to go and offer treasures to our King, growing daily in the progress of virtue and faith, to behold the eternal joys of the heavenly light, and to despise both the prosperous and adverse things of the world for acquiring these, and having acquired them, to offer to God as a precious gift, cleansed from all defilement of flesh and Spirit (II Cor. VII). But if we more diligently inspect the type of coin that was paid to Caesar, we will also prove ourselves not lacking in devotion to purify it, which we can better search for and find from the Gospel itself, where, being tested about rendering tribute to Caesar, the Lord said: Show me the coin for the tribute. And they brought him a denarius. And Jesus said to them: Whose is this image and inscription? They said to him, Caesar's. Then he said to them: Render therefore to Caesar the things that are Caesar's, and to God the things that are God's (Luke XX). First, it must be noted that the denarius, which had ten coins, was paid to Caesar, titled with his image and inscription, which is even evident from the name. Next, it must be inferred that, by the Lord's command, things that are Caesar's should be rendered to Caesar, and things that are God's to God, diligently showing us also that we must offer to God our King the decalogue of the law in the likeness of the royal denarius, that is, with an entire heart to keep the love of God and neighbor, of which one, perceived by three, encompasses the other seven. In this sacred denarius of Scripture, marked with the ten heavenly commandments like gold coins, whoever knows to gaze upon the face and name of the eternal King, that is, the recognition of the divine will, will find it. Whatever one perfectly believes, hopes for, loves in the tablets of one's heart, is inscribed by the pen of diligent correction. And we carry this denarius with us, as if closed in a purse on the way, knowing how to say with the Psalmist: The light of your face is signed upon us, O Lord, you have given gladness in my heart (Psalm IV), yet we preserve that seal of faith and joy of hope and charity in our hidden meditation of conscience stored with God as witness. But arriving in the homeland to our King whose vision we thirst for, to behold him in his beauty with all the effort of virtue and the entire in…
Luke 2:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
St. Luke points out, that this taxing was either the first of those which comprehended the whole world, for before this very many parts of the earth are often mentioned as having been taxed; or first began at that time when Cyrinus was sent into Syria.
Luke 2:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As at that time in the reign of Augustus and under the governorship of Cyrinus, every one went to his own city to make returns of his property; so now when Christ reigns through His teachers (the governors of the Church) ought we to make returns of righteousness.
Luke 2:4 — On the Gospel of Luke
Joseph also went up from Galilee, from the city of Nazareth, to Judah, to the city of David, etc. By divine arrangement, the census registration was decreed in such a way that everyone was ordered to go to their own homeland. Not only for the mystery we spoke of, but also so that the Lord, conceived elsewhere, born elsewhere, could evade the fury of Herod more easily. If He had been born to parents from Bethlehem, a cunning pursuer might have suspected their sudden flight, especially since everyone knew they were of the lineage of David, from whom Christ was to come. David himself bears witness to this with his name, homeland, and office. David, for his name means "hand of the strong" or "beloved." The name is derived both because he courageously struck down the giant and because he was handsome in appearance and had a pleasing face; but in a deeper mystery, prefiguring Him who was to be born of his house and family, who would singularly conquer the prince of this world, beautiful beyond the sons of men (Ps. 44), and He Himself born in Bethlehem and a shepherd of intellectual sheep, that is, the simple souls. We must particularly observe this great and benevolent humility of Him who consented not only to incarnate for us, but also to be born at a time when He would be registered in Caesar's census and thus subject Himself to servitude for our liberation. Peter suggests this to us as a path of His humility (for He did not come to change conditions, but minds): "Be subject," he says, "to every human creature for God's sake, whether to the king as the superior, or to governors as sent by him" (1 Peter 2). His co-apostle Paul also says: "Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor. Owe no man anything, but to love one another" (Rom. 13).
Luke 2:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now the registration of property was so appointed by Divine guidance, that every one was ordered to go into his own country, as it follows, And they all went to be taxed, every one to his own city. Which so came to pass, in order that the Lord, conceived in one place, born in another, might the more easily escape the fury of the crafty Herod. Hence it follows: Now Joseph also went up from Galilee.
Luke 2:6-7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Our city and country is the resting-place of the blessed, to which we ought to be travelling with daily increasing virtues. But day by day does Holy Church wait upon her Teacher, and going up from the course of worldly business (which the name of Galilee signifies) to the city of Judah, i. e. the city of confession and praise, make returns of her devotion to the Eternal King. She, after the example of the blessed Virgin Mary, a Virgin has conceived us of the Spirit. Though espoused to another, she is made fruitful by Him; and while visibly joined to the Pontiff who is placed over her, is invisibly filled with the graces of the Spirit. And hence Joseph is well interpreted increased, declaring by his very name, that the earnestness of the master speaking is of no avail, except he receive increasing help from above, that he may be heard. He condescended to become incarnate at that time, that after His birth He might be enrolled in Cæsar's taxing, and in order to bring liberty to us might Himself become subject to slavery. It was well also that our Lord was born at Bethlehem, not only as a mark of the royal crown, but on account of the sacrament of the name. But down to the very end of time, the Lord ceases not to be conceived at Nazareth, to be born at Bethlehem, whenever any of His hearers taking of the flour of the word makes himself a house of eternal bread. Daily in the Virgin's womb, i. e. in the mind of believers, Christ is conceived by faith, born by baptism. It follows, and she brought forth her firstborn son. He is also only-begotten in the substance of His divinity, firstborn in the taking upon Himself humanity, firstborn in grace, only-begotten in nature. He who clothes the whole world with its varied beauty, is wrapped up in common linen, that we might be able to receive the best robe; He by Whom all things are made, is folded both hands and feet, that our hands might be raised up for every good work, and our feet directed in the way of peace. He is confined in the narrow space of a rude manger, whose seat is the heavens, that He may give us ample room in the joys of His heavenly kingdom. He Who is the bread of Angels is laid down in a manger, that He might feast us, as it were the sacred animals, with the bread of His flesh. He who sits at His Father's right hand, finds no room in an inn, that He might prepare for us in His Father's house many mansions; (John 14:2.) He is born not in His Father's house, but in an inn and by the way side, because through the mystery of the incarnation He was made the way by which to bring us to our country, (where we shall enjoy the truth and the life.) (John 14:6.)
Luke 2:6-7 — Homilies on the Gospels 1.6
He calls the Lord "firstborn," not because we should believe that Mary gave birth to other sons after him, since it is true that she was memorable for her unique perpetual chastity with Joseph her husband. But he properly names him "firstborn" because, as John says, "But to as many as received him he gave them the power to become sons of God." Among these sons he rightfully holds the primacy who, before he was born in the flesh, was Son of God, born without beginning. However, he descended to earth. He shared in our nature and lavished upon us a sharing in his grace, so that "he should be the firstborn of many brothers."
Luke 2:6 — On the Gospel of Luke
It came to pass while they were there, the days were completed for her to be delivered, etc. Well, the Lord is born in Bethlehem not just for the indication of the royal lineage but also for the sacrament of the name. For Bethlehem indeed means "house of bread." He himself is the one who said: "I am the living bread that came down from heaven" (John VI). Therefore, the place where the Lord was to be born was called "house of bread" beforehand, because it was surely destined that he would appear there in the material of the flesh, who would refresh the minds of the elect with inward satisfaction. But up to this day, and until the end of the world, the Lord ceases not to be conceived in Nazareth and to be born in Bethlehem, whenever any of the listeners, having received the flower of the word, makes himself the house of eternal bread. Daily he is conceived in the virgin womb, that is, in the minds of the believers through faith, born through baptism. Daily the Church, Mother of God, following her master teacher, from the wheel of worldly conversation—which Galilee signifies—ascends to the city of Judah, namely, confession and praise, and pays the tribute of its devotion to the eternal king. Which, in the example of the ever-blessed virgin Mary, being both wedded and immaculate, conceives us a virgin from the Spirit, gives birth to us a virgin without a groan, and, as if assigned to another, but made fruitful by another, is joined visibly to the Pontiff assigned over her, but is filled invisibly with the virtue of the Holy Spirit. Whence also Joseph is well interpreted as "increased". This name clearly indicates that the earnestness of the speaking master avails nothing if it does not receive the increase of heavenly assistance to be heard. But that Mary is described as having given birth to her firstborn son is not to be taken according to the Helvidians, as though she also begot other children, as if he cannot be called firstborn unless he has brothers, just as he is usually called only-begotten who lacks brothers. Because both the testimony of the law and clear reason declare that all only-begottens can also be called firstborns, but not all firstborns can be called only-begottens. This means not only being firstborn after whom others come, but also everyone before whom no one else has issued from the womb. Hence, because every male that opens the womb is commanded to be called holy to the Lord, whether brothers follow or do not follow, what is first born from the womb is rightfully to be consecrated as firstborn. Truly by a higher reason, the Son of God appearing in the flesh, both according to the excellence of divinity the only-begotten of the Father, and according to the brotherly fellowship the firstborn of all creation. Concerning this it is said: For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brethren (Rom. VIII). Concerning that he said: And we beheld his glory, the glory as of the only-begotten of the Father (John I). Therefore, he is the only-begotten in the substance of the Deity, the firstborn in the assumption of humanity. Firstborn in grace, only-begotten in nature. Hence he is called brother and Lord. Brother, because firstborn; Lord, because only-begotten.
Luke 2:7 — On the Gospel of Luke
And she wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn.—What shall I render to the Lord for all the things that he hath rendered to me? For what is greater than all praise: A little child is born to us, so that we might become perfect men? He who clothes the whole world in varied attire is wrapped in cheap swaddling clothes, so that we might be able to receive the first robe. By whom all things were made, his hands and feet are bound in the crib, so that our hands might be freed for good works, our feet directed into the path of peace. To whom heaven is a seat, he is contained in the narrowness of a hard manger, so that he might open up the joys of the heavenly kingdom for us. He who is the bread of angels, is laid in a manger, so that we, like holy animals, might be fed with the grain of his flesh. He who sits at the right hand of the Father needs a place in the inn, so that he might prepare many mansions for us in the house of his Father. Although the fact that he is born not in his parents' house but in an inn and on the way can be understood more deeply through its meaning. For he himself said, "I am the way, and the truth, and the life" (John 14). Therefore, he who remains truth and life by the essence of divinity, by the mystery of the Incarnation became the way, by which he might lead us to the homeland where we could enjoy truth and life.
Luke 2:8 — On the Gospel of Luke
And there were shepherds in the same region, watching and keeping the night watches over their flock. And behold, an angel of the Lord stood by them, and the glory of God shone around them. With the most beautiful reason, with the Lord born, the shepherds watch, and by guarding their flock from the dangers of the night, they protect it. To show indeed also through this that that time has arrived, which the true and only good Shepherd once promised, saying: "Behold, I myself will seek out my sheep, and I will visit them, just as a shepherd visits his flock, and I will rescue them from all places where they were scattered on a cloudy and dark day." And a little later: "And I will set up over them one shepherd, my servant David, and he will feed them, and I will make the evil beasts cease from the land" (Ezekiel 34), etc. What was wondrously foretold by the prophet, we see more wondrously fulfilled by the Lord. The prophet Micah also remembers this time and place, saying: "And you, O tower of the flock, the hill of the daughter of Zion, to you it will come, and the former dominion will come, the kingdom of the daughter of Zion" (Micah 4). For the Tower of the Flock, which is called the Tower of Eder in Hebrew, is about a thousand paces east of the city of Bethlehem, foretelling these shepherds long before by the prophecy of its name, to which the angelic powers indeed came, appearing to the shepherds. Therefore, with the Lord born, let the shepherds watch over their flock of sheep, signifying by his clear dispensation, shepherds in the Church will keep watch over pure souls. To whom it is said: "Feed the flock of God which is among you" (1 Peter 5). But with the shepherds watching well, an angel appears, and the glory of God shines around them, because those who deserve to see sublime things before others are those who know how to diligently watch over the faithful flocks, and while they piously watch over the flock, divine grace shines more abundantly upon them. Similarly, an angel instructs Mary, an angel instructs Joseph, an angel instructs the shepherds. And the citizens of heaven testify to the Lord to be conceived, conceived, and born, so that they may sufficiently instruct mortals and ceaselessly offer their service to their author. For in the subsequent events—when He was tempted, when He was to suffer, to rise again, and to ascend to heaven—they are always reported to be present.
Luke 2:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Home. ubi sup.) For in a mystery, those shepherds, and their flocks, signify all teachers and guides of faithful souls. The night in which they were keeping watch over their flocks, indicates the dangerous temptations from which they never cease to keep themselves, and those placed under their care. Well also at the birth of our Lord do shepherds watch over their flocks; for He was born who says, I am the good Shepherd: (John 10:11, 16.) but the time also was at hand in which the same Shepherd was to recal His scattered sheep to the pastures of life.
Luke 2:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. inter Hyem. de Sanctis v.) No where in the whole course of the Old Testament do we find that the Angels who so constantly appear to the Patriarchs, came with light. This privilege was rightly kept for this time when there arose in the darkness a light to them that were true of heart. Hence it follows, and the glory of God shone round about them. (Ps. 112:4.) He is sent forth from the womb, but He shines from heaven. He lies in a common inn, but He lives in celestial light.
Luke 2:9 — On the Gospel of Luke
And they feared with a great fear. And the angel said to them: Do not be afraid. Behold, I bring you good news of great joy that will be for all the people. Not for all the people of the Jews, of whom many were rebellious, but for all the faithful people gathered into one Church of Christ from all tribes, nations, and tongues, eternal and great joy is proclaimed.
Luke 2:11 — Homilies on the Gospels 1.6
It is good that the angel said "has been born today" and did not say "this night." He appeared with heavenly light to those who were conducting the watch by night and brought the good news that day was born.… He who appeared temporally in the city of David as a human being from a virgin mother was, in truth, himself born before all time and without spatial limitation, light from light, true God from true God. Because, therefore, the light of life rose for those of us dwelling in the region of the shadow of death, the herald of this rising says, "A savior has been born to you today." So that being always advised by this word we may remember that the night of ancient blindness is past and the day of eternal salvation has arrived. Let us cast off the works of darkness. And let us walk as children of light, "for the fruit of the light is in all justice and holiness."
Luke 2:11 — On the Gospel of Luke
For today a Savior has been born to you, who is Christ the Lord, in the city of David. This is the first power, this is the kingdom of the daughter of Zion, which by the testimony of the aforesaid prophet was promised to come in the tower of the flock. Where it is noteworthy that the angel who indeed speaks to the shepherds in the watches of the night, did not say: This night but Today a Savior has been born to you. Indeed, for no other reason, but because he came to proclaim great joy. For where sorrow is signified to have been done or to be done at night, there often the night either is joined, or even alone is named. As it is said: All of you will fall away because of me this night (Matthew 26). And elsewhere: Truly I tell you, today, this very night, before the rooster crows twice, you will deny me three times (Mark 14). For it is not without reason that the angel appeared surrounded by such great light, so that it is said that the glory of God shone around the shepherds, that is, rays of light shone from every part of them, which is never added in the entire series of the Old Testament as so often when angels appeared. But mystically, he forewarned what the Apostle later openly warned, saying: The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light, let us walk properly, as in the day (Romans 13).
Luke 2:12 — On the Gospel of Luke
And this will be a sign for you. You will find a baby wrapped in swaddling clothes and lying in a manger. The infancy of the Savior and the proclamations of angels and the testimonies of the evangelists have often been impressed upon us, so that it might be firmly fixed in our hearts what He became for us. For He was wounded for our iniquities, and He was made weak for our sins (Isaiah 53). And it should be noted more carefully that the sign of the born Savior is given, a baby not clothed in Tyrian purple, but wrapped in shabby clothes, not found in gold-adorned bedding, but in a manger. This is that not only the appearance of humility and mortality, but also of poverty, He took on for us. Because although He was rich, He became poor for us, so that through His poverty we might become rich (2 Corinthians 8). Although He was the Lord of the heavens, He became poor on earth, so that He might teach the earthly ones that through the poverty of the Spirit the kingdom of heaven can be acquired.
Luke 2:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The infancy of the Saviour was impressed upon us, both by frequent heraldings of Angels and testimonies of Evangelists, that we might be the more deeply penetrated in our hearts by what has been done for us. And we may observe, that the sign given us of the newborn Saviour was, that He would be found not clothed in Tyrian purple, but wrapped in poor swaddling clothes, not laying on gilded couches, but in a manger.
Luke 2:13-14 — On the Gospel of Luke
And suddenly there was with the angel a multitude of the heavenly host praising God and saying: Glory to God in the highest, and on earth peace among men of good will. When one messenger announced that God was born in the flesh, immediately a multitude of the heavenly host flew down, breaking forth with one mouth in praise of the Creator, so that they may offer their service and devotion to Christ as usual, and at the same time instruct us by their example, whenever any of the brothers resound the words of sacred teaching, or when we ourselves recall to mind things read or heard that are of piety, we should diligently render praises to God with mouth, heart, and deed. And appropriately the arriving chorus of angels receives the title of the heavenly host, who humbly obey that mighty leader in battle, who appeared to overthrow the powers of the air, and themselves vigorously drive away those opposing powers with heavenly weapons, so that they may not be able to tempt mortals as much as they wish. For just as all places are fortified against hostile invasion by the provision of the finest emperor's hand, so too God, since unclean spirits everywhere aim to overturn peace, has established the armies of angels for our protection, whose presence both breaks the audacity of demons and bestows upon us the grace of peace. And because God and man is born, rightly is peace sung to men and glory to God. The angels glorify God incarnate for our redemption, because while they see us being received, they rejoice that their own number may be replenished. They wish peace to men, because those whom they previously despised as weak and outcast, with the Lord being born in the flesh, they now venerate as companions. They proclaim peace to men, especially to men of good will, that is, to those who receive the born Christ, and not to Herod, the priests, and Pharisees, and other antichrists, who were troubled upon hearing of His birth and pursued Him with swords as much as they could. For there is no peace for the wicked, says the Lord. But great peace is given to those who love Your name, O Lord, and nothing prevents them (Isaiah 48). To whom fittingly applies what follows: I hoped for Your salvation, O Lord (Psalm 118), that is, I longed for the coming Advent of Christ with the prolonged expectation of my desires.
Luke 2:13-14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Lest the authority of a single Angel should appear small, as soon as one had revealed the sacrament of the new birth, straightway there was present a multitude of the heavenly host. Rightly has the attending Chorus of Angels received the name of heavenly host, seeing they both humbly bring their aid to that Leader mighty in battle, Who has appeared to put down the powers of the air, and also themselves by their celestial arms bravely vanquish those opposing powers lest they should prevail as they wish in tempting men. But because He is both God and man, rightly do they sing Peace to men and Glory to God. As it follows, Praising God and saying, Glory to God in the highest. As soon as one Angel, one messenger, had brought the good tidings that God was born in the flesh, the multitude of the heavenly host broke forth in the praise of the Creator, in order both to fix. their devotion on Christ, and to instruct us by their example, that as often as any of the brethren shall sound forth the word of sacred learning, or we ourselves shall have brought these holy things home to our minds, we should with our whole heart, our mouths and hands, return praise to God. They wish also peace to men, as they add, On earth peace to men, because those whom they had before despised as weak and abject, now that our Lord has come in the flesh they esteem as friends. For whom they ask peace is explained in the words, Of good will. For them, namely, who receive the new born Christ. For there, is no peace to the ungodly, (Isa. 57:20.) but much peace to them that love the name of God. (Ps. 119:165)
Luke 2:15 — On the Gospel of Luke
And it happened that as the angels went away from them into heaven, the shepherds spoke to one another. Let us go over to Bethlehem and see this word that has happened, which the Lord has made and shown to us. Consider carefully how reasonable are the words of the shepherds, and worthy of the pastors of the Church. For indeed, as if keeping watch, they did not say: Let us see the child, let us see what is said, but: Let us see the word that has happened: In the beginning was the Word, and the Word became flesh (John 1). Let us see the Word that has always been, how it has been made for us, what the Lord has made and shown to us. This Word, it made itself: inasmuch as this very Word is the Lord. Let us see, therefore, how this very Word, that is, the Lord himself, made himself, and showed his flesh to us. For what we could not see while it was the Word, let us see made because it is flesh. It is similar to what John says: What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked upon, and our hands have handled, concerning the word of life, and the life was manifested, and we have seen, and bear witness, and declare to you eternal life which was with the Father, and appeared to us (1 John 1).
Luke 2:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As men who were truly watching, they said not, Let us see (the child; but) the word which has come to pass, i. e. the Word which was from the beginning, let us see how it has been made flesh for us. since this very Word is the Lord. For it follows, Which the Lord hath made, and has shown to us; i. e. Let us see how the Lord hath made Himself, and hath shown His flesh to us.
Luke 2:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Again, the shepherds of the Lord's flock by contemplating the life of the fathers who went before them, (which preserved the bread of life,) enter as it were the gates of Bethlehem, and find therein none other than the virgin beauty of the Church, that is, Mary; the manly company of spiritual doctors, that is, Joseph; and the lowly coming of Christ contained in the pages of Holy Scripture, that is, the infant child Christ, laid in the manger.
Luke 2:16 — On the Gospel of Luke
And they came with haste, and found Mary, and Joseph, and the babe lying in a manger. And when they had seen it, they made known abroad the saying which was told them concerning this child. The shepherds hasten to Christ whom they recognize, desiring with all the intent of their mind to see His coming. For Christ's presence is not to be sought with idleness. And therefore, perhaps some seeking are not worthy to find because they seek Christ sluggishly. Therefore these shepherds found Him without delay because they ran to Him with unfeigned faith, to whom hastening to go is not to quicken the steps of the feet, but to advance always in faith and virtue. They found, it says, Mary and Joseph, and the babe lying in a manger. But also the shepherds of the Lord's flock, as they are more frequently and sweetly elevated by the heavenly oracle amid the darkness of this life, so more fervently they approach the sublime life of the preceding fathers, in which the bread of life is always preserved and refreshes, as contemplating they enter the gates of Bethlehem, and they find nothing else in it than the virginal beauty of the Catholic Church, as Mary, the virile company of spiritual teachers, as Joseph, and the humble coming of the Mediator between God and man, the man Jesus Christ, inserted in the pages of Holy Scripture, as a babe lying in a manger, Christ in the first vision they encounter. From the manger of the holy Scriptures that eminent animal and most sacred host was fed, which exultingly proclaimed: The Lord is my shepherd; I shall not want; He maketh me to lie down in green pastures (Psalm 23). And a little later: Thou preparest a table before me in the presence of mine enemies (Ibid.). And when they had seen it, they made known abroad the saying which was told them concerning this child, because it is indeed of just order that, having known, loved, and celebrated with worthy honor the Incarnation of the Word, by the sharpness of a prolonged exercise of the mind more capable, one may eventually attain to behold the glory of the Word Itself.
Luke 2:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It seems to succeed in due order, that after having rightly celebrated the incarnation of the Word, we should at length come to behold the actual glory of that Word. Hence it follows: But when they saw it, they made known the word which had been spoken to them.
Luke 2:17 — Homilies on the Gospels 1.7
The shepherds did not keep silent about the hidden mysteries that they had come to know by divine influence. They told whomever they could. Spiritual shepherds in the church are appointed especially for this, that they may proclaim the mysteries of the Word of God and that they may show to their listeners that the marvels which they have learned in the Scriptures are to be marveled at.
Luke 2:18 — On the Gospel of Luke
And all who heard were amazed at what was spoken to them by the shepherds. By the shepherds, the people are driven to the reverence of God. Do not consider this example of faith to be trivial, nor the person of the shepherds to be insignificant. Certainly, the less they are esteemed for their prudence, the more precious they are for their faith. The Lord chose not the wise but the simple, who would not know how to embellish what they heard, to be His heralds; He appointed fishermen, not orators, to evangelize. Indeed, even in the Old Testament, He ordained shepherds as the primary messengers of His dispensation. The first martyr Abel, who dedicated the innocent conduct of his pastoral duty with his own blood and whose blood, in the figure of the Lord's passion, cries out from the ground, offered the first fruits of his flock to the Lord as a devoted shepherd. Abraham, the father of faith, who rejoiced to see the day of Christ and saw it and was glad, is described not as seeking gold mines to obtain ornaments for his worship but as digging to find water sources to water his flocks. Jacob, the father of the twelve tribes, was tormented by heat and frost for twenty years while tending the flocks, a figure of the true shepherd who, with the variety of his virtues shown between the waters of salvific doctrine, was elevated to a higher state. Moses, the lawgiver, who first, as a type of the sevenfold Church, defended seven sisters who were pasturing from the outrage of the shepherds until they could water their flock, and later, in the pastures of the desert, earned the privilege of seeing and speaking with the Lord, performing signs with the pastoral staff, and liberating God's people. David himself, whom our Lord deigned to be called and to be the son of, by rescuing his father's ram from the hand of the bear or the lion, showed that from his stock and city the one would be born who, unrivaled, would rescue the poor from the hand of the stronger one, and the needy and poor from those who prey upon them. Therefore, the witness of the shepherds should not be considered of little value, who then were worthy not only to see but also to hear the hymn of angelic exultation, when, leaving the ninety-nine sheep in the desert, the Good Shepherd appeared to seek the hundredth sheep. The whole flock of the faithful, always longing for His coming, implores: I have gone astray like a lost sheep; seek your servant, Lord (Psalm 118).
Luke 2:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For keeping the laws of virgin modesty, she who had known the secrets of Christ would divulge them to no one, but comparing what she had read in prophecy with what she now acknowledged to have taken place, she did not utter them with the mouth, but preserved them shut up in her heart.
Luke 2:19 — Homilies on the Gospels 1.7
Abiding by the rules of virginal modesty, Mary wished to divulge to no one the secret things which she knew about Christ. She reverently waited for the time and place when he would wish to divulge them. However, though her mouth was silent, in her careful, watchful heart she weighed these secret things. And this is what the Evangelist says, pondering in her heart—indeed, she weighed those acts which she saw in relation to those things which she had read were to be done. Now she saw that she herself, who had arisen from the stock of Jesse, had conceived God's Son of the Holy Spirit. She had read in the prophet, "A shoot will sprout from the root of Jesse, and a 'nazareus' will ascend from his root, and the Spirit of the Lord shall rest upon him." She had read, "And you, Bethlehem Ephratha, are a little one among the thousands of Judah. Out of you will come forth for me the one who is ruler in Israel, and his coming forth is from the beginning, from the days of eternity." She saw that she had given birth in Bethlehem to the Ruler of Israel, who was born eternal from the Father, God before the ages. She saw that she had conceived as a virgin, and given birth to a son, and called his name Jesus. She had read in the prophets, "Behold, a virgin will conceive and give birth to a son, and his name will be called Immanuel." She had read, "An ox recognizes its owner and an ass its master's manger." She saw the Lord lying in a manger, where an ox and an ass used to come to be nourished. She remembered that it had been said to her by the angel, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you, and so the holy one who will be born from you will be called the Son of God." She had read that the manner of his nativity could be recognized only by the revelation of an angel, in accordance with Isaiah's saying, "Who will tell of his generation?" She had read, "And you, tower of the flock, misty daughter of Zion, to you shall it come, the former power shall come, the kingdom of the daughter of Jerusalem." She heard that angelic powers, who are daughters of the city on high, had appeared to shepherds in a place which was in former times called "tower of the flock" from the gathering of cattle—and this is one mile to the east of Bethlehem. There, even now, the three tombs of these shepherds are pointed out in a church. She then knew that the Lord had come in the flesh, whose power is one and eternal with the Father, and he would give to his daughter the church the kingdom of the heavenly Jerusalem. Mary was comparing these things which she had read were to occur with those which she recognized as already having occurred. Nevertheless she did not bring these things forth from her mouth but kept them closed up in her heart.
Luke 2:19 — On the Gospel of Luke
But Mary kept all these words, pondering them in her heart. What does it mean when it says, "pondering"? It should have said, "considered in her heart," and "kept in her heart," but because she had read the holy Scriptures, and knew the prophets, she compared those things that happened to her regarding the Lord with those things she knew were written by the prophets about the Lord, and having compared them with each other, she recognized as the cherubim of heaven the unity of her own vision. For Gabriel had said: "Behold, you will conceive in your womb and bear a son" (Luke 1). Isaiah had foretold: "Behold, a virgin will conceive, and bear a son" (Isaiah 7). Micah had foretold the daughters of Zion coming to the tower of the flock, and that the first dominion would then come. The shepherds said that the cohorts of the heavenly city appeared to them in the tower of the flock, who were singing that Christ was born. Mary had read: "The ox knows its owner, and the donkey its master's crib" (Isaiah 1). She saw in the manger the Son of God as a baby crying, who saves both men and animals; and in these individual things and such, she compared what she had read, and compared with what she heard and saw.
Luke 2:20 — On the Gospel of Luke
And the shepherds returned, glorifying and praising God for all the things they had heard and seen, as it was told unto them. The shepherds glorify and praise God for all the things they had heard from the angels, and seen in Bethlehem, as it was told unto them, that is, they glorify also in this, that upon coming they found nothing else than what had been told unto them; or as it was told unto them, they give glory and praise to God. For indeed the angels commanded them to do this, not with commanding words, but offering the form of their devotion, when they resonated with unanimous exultation "Glory to God in the highest." For he who says: "I bring you good news of great joy, which shall be to all people" (Here above), indeed provokes to glorify and praise God. But also the shepherds of spiritual flocks, while the others are sleeping, sometimes ascend by contemplation of the heavens, sometimes go around surveying the camps of the faithful and seeking examples of virtue, and sometimes return to the public duties of the pastoral office by teaching, so that they may proclaim to their neighbors the memory of the abundance of the sweetness of God, which they had tasted by a fleeting vision (Psalm CXLV).
Luke 2:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That is to say, from the Angels, and had seen, i. e. in Bethlehem, as it was told them, i. e. they glory in this, that when they came they found it even as it was told them, or as it was told them they give praise and glory to God. For this they were told by the Angels to do, not in very word commanding them, but setting before them the form of devotion when they sung glory to God in the highest.
Luke 2:21 — On the Gospel of Luke
And when eight days were completed for the circumcision of the child, his name was called Jesus, the name given by the angel before he was conceived in the womb. The rite and religion of circumcision took its beginning from the blessed patriarch Abraham. Since he, still being in uncircumcision, believed perfectly in God, it was accounted to him as righteousness, and he received the sign of circumcision, a seal of the righteousness of faith while in uncircumcision. From him also arose the custom that on the day of circumcision, a name would be given to infants. For he himself, when he received the covenant of circumcision from God, on that very day, along with his wife, merited an augmentation of his name: he who was originally called Abram, which means 'exalted father,' would henceforth, on account of the merit of his faith, be called Abraham, which means 'father of many nations;' likewise, Sarai would be called Sarah.
Luke 2:21 — Homilies on the Gospels 1.11
He therefore received in the flesh the circumcision decreed by the law, although he appeared in the flesh absolutely without any blemish of pollution. He who came in the likeness of sinful flesh—not in sinful flesh—did not turn away from the remedy by which sinful flesh was ordinarily made clean. Similarly, not because of necessity but for the sake of example, he also submitted to the water of baptism, by which he wanted the people of the new law of grace to be washed from the stain of sins.…The reason "the child who was born to us, the son who was given to us," received the name Jesus (that is, "Savior") does not need explanation in order to be understood by us, but we need eager and vigilant zeal so that we too may be saved by sharing in his name. Indeed, we read how the angel interprets the name of Jesus: "He will save his people from their sins." And without a doubt we believe and hope that the one who saves us from sins is not failing to save us also from the corruptions which happen because of sins, and from death itself, as the psalmist testifies when he says, "Who forgives all your iniquity, who heals all your diseases." Indeed, with the pardoning of all of our iniquities, all our diseases will be completely healed when, with the appearance of the glory of the resurrection, our last enemy, death, will be destroyed.… We read that circumcision was done with knives made of rock, and the rock was Christ. And by Christ's faith, hope and love the hearts of the good are purified not only in baptism but furthermore in every devout action. This daily circumcision of ours (that is, the continual cleansing of our heart) does not cease from always celebrating the sacrament of the eighth day.
Luke 2:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. ubi sup.) Every one of us, even he who is supposed to live as a private person, exercises the office of shepherd, if, keeping together a multitude of good actions and pure thoughts, he strive to rule them with due moderation, to feed them with the food of the Scriptures, and to preserve them against the snares of the devil. (ubi sup.) Having related our Lord's nativity, the Evangelist adds, And after that eight days were accomplished for the circumcision of the child. He was circumcised also that He might enjoin upon us by His example the virtue of obedience, and might take compassion on them who being placed under the law, were unable to bear the burdens of the law, to the end that He who came in the likeness of sinful flesh might not reject the remedy with which sinful flesh was wont to be healed. For circumcision brought in the law the same assistance of a saving cure to the wound of original sin which Baptism does in the time of the grace of revelation, except that as yet the circumcised could not enter the gates of the heavenly kingdom, but comforted after death with a blessed rest in Abraham's bosom, they waited with a joyful hope for their entrance into eternal peace. Now in His resurrection was prefigured the resurrection of each of us both in the flesh and the Spirit, for Christ has taught us by being circumcised that our nature must both now in itself be purged from the stain of vice, and at the last day be restored from the plague of death. And as the Lord rose on the eighth day, i. e. the day after the seventh, (which is the Sabbath,) so we also after six ages of the world and after the seventh, which is the rest of souls, and is now carrying on in another life, shall rise as on the eighth day. That upon the day of His circumcision He also received the imposition of the name was likewise done in imitation of the old observances. For Abraham, who received the first sacrament (Gen. 17:5.) of circumcision, was on the day of his circumcision thought worthy to be blessed by the increase of his name. Of this name the elect also in their spiritual circumcision rejoice to be partakers, that as from Christ they are called Christians, so also from the Saviour they may be called saved, which title was given them of God not only before they were conceived through faith in the womb of the Church, but even before the world began.
Luke 2:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
If you diligently examine the words of the law, you will find indeed that the mother of God as she is free from all connection with man, so is she exempt from any obligation of the law. For not every woman who brings forth, but she who has received seed and brought forth, is pronounced unclean, and by the ordinances of the law is taught that she must be cleansed, in order to distinguish probably from her who though a virgin has conceived and brought forth. But that we might be loosed from the bonds of the law, as did Christ, so also Mary submitted herself of her own will to the law.
Luke 2:22 — On the Gospel of Luke
And when the days of her purification according to the law of Moses were fulfilled, they brought him to Jerusalem to present him to the Lord. It was indeed a decree of the law that a little one, on the thirty-third day after his circumcision, be brought to the temple of the Lord and an offering be given for him; and that the firstborn male be made holy to the Lord. Mystically, as we have said, implying that no one except one circumcised from vices is worthy of the Lord's view, and no one except one released from the bonds of mortality can perfectly enter the joys of the heavenly city. For it is said: "The wicked will not dwell near you; the unjust shall not remain before your eyes" (Psalm V). And the Apostle: "Flesh and blood cannot inherit the kingdom of God, nor will the perishable inherit the imperishable" (1 Cor. XV). Truly, if you inspect the words of the law more diligently, you will surely find that not only the incarnate Lord was free from the contamination of sin and the condition of the law, which he condescended to take upon himself more precisely to prove that it was holy, righteous, and good, and to free us from its servitude and fear by the grace of faith, but also that the Mother of God herself, being free from male involvement, was also immune from the legal requirement. For Moses says: "If a woman has conceived seed and borne a male child, she shall be unclean seven days, according to the days of her menstruation separation, and on the eighth day the infant shall be circumcised. She shall then remain thirty-three days in the blood of her purification. She shall touch no holy thing, nor come into the sanctuary, until the days of her purification are completed, etc." (Leviticus XII), which concerns the rite of the childbirth woman. Note therefore that not every woman who gives birth, but she who has conceived seed and borne, is designated unclean, and is taught by the law to be cleansed, to distinguish thus the one who conceived as a virgin and bore a son, and called his name Emmanuel, which is interpreted "God with us" (Isa. VII). Therefore, the Son who is God with man, and the Mother who bore by the working of the Holy Spirit, did not need the offerings of sacrifices for purification, but that we might be freed from the bond of the law, as the Lord Christ, so also the blessed ever-virgin Mary was willingly subject to the law.
Luke 2:22 — Homilies on the Gospels 1.18
Mary, God's blessed mother and a perpetual virgin, was, along with the Son she bore, most free from all subjection to the law. The law says that a woman who "had received seed" and given birth was to be judged unclean and that after a long period she, along with the offspring she had borne, were to be cleansed by victims offered to God. So it is evident that the law does not describe as unclean that woman who, without receiving man's seed, gave birth as a virgin. Nor does it so describe the son who was born to her. Nor does it teach that she had to be cleansed by saving sacrificial offerings. But as our Lord and Savior, who in his divinity was the one who gave the law, when he appeared as a human being, willed to be under the law.… So too his blessed mother, who by a singular privilege was above the law, nevertheless did not shun being made subject to the principles of the law for the sake of showing us an example of humility.
Luke 2:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By the words, opening the womb, he signifies the first-born both of man and beast, and each one of which was, according to the commandment, to be called holy to the Lord, and therefore to become the property of the priest, that is, so far that he was to receive a price for every first-born of man, and oblige every unclean animal to be ransomed.
Luke 2:23 — On the Gospel of Luke
As it is written in the law of the Lord: Every male that opens the womb shall be called holy to the Lord. Which means: Every male that opens the womb, including the firstborn of both man and beast, because both are called holy to the Lord, and therefore it is commanded that they belong to the priest. Specifically, he should take a redemption price for the firstborn of man, and redeem every unclean animal. Its redemption, he says, shall be one month old for five shekels of silver (Leviticus 27). Here, without delving into a more detailed discussion, it should be briefly indicated that all those firstborn were either a figure of Him, who, though He was the only-begotten Son of God, deigned to become the firstborn of all creation, truly and singularly holy to the Lord, because He committed no sin, nor was deceit found in His mouth (Isaiah 53), or they were surely a sign of our devotion, who ought to attribute all beginnings of good action, which we as if give birth in our hearts, to the grace of the Lord, and redeem those actions done ill, offering worthy fruits of repentance for each of the five senses of body or soul. Therefore, the phrase "that opens the womb" follows the usual manner of speaking of birth. It does not imply that our Lord, who sanctified the sacred womb He entered, should be believed to have despoiled it when He exited, as heretics claim, who say that blessed Mary was a virgin until childbirth but not after childbirth, but rather, according to the catholic faith, that He emerged from the closed womb of the virgin as a bridegroom proceeding from his chamber. Concerning which the Prophet beautifully says: And He turned me towards the way of the sanctuary's outer gate, which looked to the east, and it was closed, and the Lord said to me: This gate will be closed, it will not be opened, and no man will pass through it, for the Lord, the God of Israel, has entered through it; and it will be closed for the prince, the prince shall sit in it to eat bread before the Lord (Ezekiel 44). Although it can also be mystically understood that no one besides the Lord can open the virgin womb of the Church through water and the Holy Spirit for generating children to God, and hence this male is called holy to the Lord with incomparable dignity.
Luke 2:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now this was the victim of the poor. For the Lord commanded in the law that they who were able should offer a lamb for a son or a daughter as well as a turtle dove or pigeon; but they who were not able to offer a lamb should give two turtle doves or two young pigeons. Therefore the Lord, though he was rich, deigned to become poor, that by his poverty He might make us partakers of His riches.
Luke 2:24 — On the Gospel of Luke
And to offer a sacrifice, according to what is said in the law of the Lord, a pair of turtledoves or two young pigeons. It is said in the law that for a child, if it is a male, as I have said before, on the fortieth day, if it is a female, on the eightieth day of birth, a year-old unblemished lamb for a burnt offering, and a turtledove or a young pigeon will be offered for a sin offering. However, if his hand cannot find it or he is unable to offer a lamb, he shall take two turtledoves or two young pigeons, one for a burnt offering and the other for a sin offering (Leviticus XII). Therefore, the Lord Jesus Christ, although He was rich, became poor for us and desired a poor sacrifice to be offered for Him. That by His one poverty He might make us wealthy in faith here and heirs of the kingdom there, which God has promised to those who love Him. Morally, whether someone has performed valiant works or created weak ones, which are distinguished by the names male and female, so that these might legitimately be consecrated to the Lord, it is necessary to offer a lamb of innocence and equally a turtledove or a pigeon of compunction. For since these birds have moaning instead of singing, they rightfully signify the tears of the humble, by which we greatly need even in our good works. For although we know that our works are good, we do not know with what strictness they must be examined by the Lord or with what perseverance they must be completed by us. But whoever does not have the wealth of virtues, about which the Apostle said to the Corinthians: "For you have been made rich in everything in Him, in all speech and in all knowledge" (1 Corinthians 1), if he does not find in the flock of his deeds a lamb of innocent life, let him at least offer two turtledoves or two young pigeons, that is, let him seek the aid of tears. And rightly two, one for sin and one for a burnt offering (Leviticus XII). For a burnt offering is called wholly burnt; because there are surely two kinds of compunction. The soul longing for God is first pricked by fear, then by love. First, it is moved to tears because, recalling its evils, it greatly fears to suffer eternal punishments for them. But when the anxiety of prolonged sorrow has consumed the fear, a certain security of presumed forgiveness is born, and the soul is inflamed with the love of heavenly joys. The mind contemplates what those choirs of angels are, that very assembly of blessed spirits, the majesty of the eternal vision of God, and weeps more because it is deprived of eternal goods, than it wept before when it feared eternal evils. Therefore, he who at first wept not to be led to punishment offered a turtledove for sin; of the other, he makes a burnt offering when afterward he begins to weep bitterly because he is deferred from the kingdom. He offers a dove for sin who labors in his groaning, washes his bed every night, that is, in each darkness of striking guilt, with good works, in which he should rest, he does not cease to wash with tears. They bring the young of doves as a burnt offering, who lamenting the absence of the heavenly fatherland say: "By the rivers of Babylon, there we sat and wept, when we remembered you, Zion" (Psalm 137). For as doves delight to sit beside the flowing waters, so that they might foresee and evade the advent of the hawk in the shadow's swift flight over the waters: thus indeed, thus the souls of the poor in spirit, surpassing the waves of the world in their minds, the more they are nourished by their lamentations in this Babylon, the more they see the examples of the wicked enemy, the more frequently they raise their wings to the eternal of their desire. Certainly, there is this difference between the signification of the turtledove and the dove, that the dove, which is accustomed to associate, fly, and coo in flocks, demonstrates the frequency of active life: of which it is said: "Now the multitude of those who believed were of one heart and one soul, and no o…
Luke 2:25 — Homilies on the Gospels 1.18
Simeon and Anna, a man and a woman of advanced age, greeted the Lord with the devoted services of their professions of faith. As they saw him, he was small in body, but they understood him to be great in his divinity. Figuratively speaking, this denotes the synagogue, the Jewish people, who, wearied by the long awaiting of his incarnation, were ready with both their arms (their pious actions) and their voices (their unfeigned faith) to exalt and magnify him as soon as he came. They were ready to acclaim him and say, "Direct me in your truth and teach me, for you are my saving God, and for you I have waited all the day." What needs to be mentioned, too, is that deservedly both sexes hurried to meet him, offering congratulations, since he appeared as the Redeemer of both.
Luke 2:25 — On the Gospel of Luke
And behold, there was a man in Jerusalem whose name was Simeon, and this man was just and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him. When the Lord was born in the flesh, not only did angels from heaven, but also every age of mortals and both sexes, bear witness. For it was fitting that the Savior of all, as he was to come in the flesh, be foretold by the deeds or words of all the faithful throughout the ages, and thus also coming, be proclaimed by the common praise of all, fulfilling the prophecy which says: Praise the Lord from the heavens (Psalm 148), etc., up to where it says: Young men and maidens, old men and children, let them praise the name of the Lord, for his name alone is exalted. His majesty is above heaven and earth. Just, it says, and devout (Ibid.), because justice is difficultly kept without fear. I do not refer to that fear which under penal law dreads the loss of temporal goods, which perfect love is accustomed to cast out, but the holy fear of the Lord which remains forever, by which the just man, the more ardently he loves his God, the more diligently he avoids offending Him.
Luke 2:26-27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
To see death means to undergo it, and happy will he be to see the death of the flesh who has first been enabled to see with the eyes of his heart the Lord Christ, having his conversation in the heavenly Jerusalem, and frequently entering the doors of God's temple, that is, following the examples of the saints in whom God dwells as in His temple. By the same grace of the Spirit whereby he foreknew Christ would come, he now acknowledges Him come, as it follows, And he came by the Spirit into the temple.
Luke 2:26-27 — On the Gospel of Luke
And he had received a response from the Holy Spirit that he would not see death before he had seen the Lord's Christ; and he came in the Spirit into the temple. Observe the expressions of the Scriptures: he said to see death. How is it seen, and with what eyes, that thing which, upon coming, closes the very eyes so that they may see nothing? But to see death signifies to experience it. And very fortunate is he who will see the death of the flesh, whoever first strives to see the Lord's Christ with the eyes of the heart, having his conversation in the heavenly Jerusalem, frequently visiting the thresholds of God's temple, that is, by following the pious examples of the saints in whom the Lord dwells, yearning with the Psalmist: One thing I have asked of the Lord; this will I seek after: that I may dwell in the house of the Lord all the days of my life, that I may behold the Lord's delight (Psalm 26). For thus he will also be worthy to receive in his hands the word of God, and to embrace it with the arms of his faith and charity. But when he says: And he came in the Spirit into the temple, it signifies that through the same grace of the Spirit by which he had previously known beforehand that he would come, he also now recognized that he himself was coming and was now about to see the Savior.
Luke 2:27 — On the Gospel of Luke
And when his parents brought in the child Jesus, to do for him according to the custom of the law, he also took him into his arms. Indeed, the power of the Lord is great, but his humility shines no less, so that he who is not contained by heaven and earth is carried wholly in the arms of an aged man. But Simeon also tropically takes Christ, the old man the infant, to teach us to put off the old man who is corrupted by his deeds, and to be renewed in the spirit of our mind to put on him who, according to God, is created in righteousness and holiness and truth (Ephesians 4), that is, putting away lying, to speak the truth, and to perform the rest of what pertains to the state of the new man, by mouth, heart, and deed. The righteous and devout elder according to the law takes the child Jesus into his arms to signify the justice of the works that was from the law (For who does not know that works are always represented by the hands and arms?), indeed humble, but to be changed by the grace of the salvific faith of the Gospel. The elder takes the infant Christ to suggest that this age as if already worn out and fatigued by long life, will return to the innocence and (if I may say so) infancy of Christian conduct, and like the youth of an eagle, his youth will be renewed.
Luke 2:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now the righteous man, according to the law, received the Child Jesus in his arms, that he might signify that the legal righteousness of works under the figure of the hands and arms was to be changed for the lowly indeed but saving grace of Gospel faith. The old man received the infant Christ, to convey thereby that this world, now worn out as it were with old age, should return to the childlike innocence of the Christian life.
Luke 2:29 — On the Gospel of Luke
And he blessed God and said: Now you dismiss your servant, Lord, according to your word in peace. You see that not only the just of the New, but also of the Old Testament had the desire of future life in hope, to be released from the body, indeed they considered the way of peace to be laying down the earthly burden, as they did not doubt that they would have perpetual rest in the bosom of Abraham. Finally even Idithun, that is, the one who leaps over secular desires, after he had long silently contemplated many evils of the world, and had become fervent with internal meditation of the heart, finally spoke with his tongue, disclosing what he had done inwardly: Make known to me, O Lord, my end, and the number of my days, what it is, that I may know what is lacking in me. Behold, you have made my days old (Psalm 38). With these words, without a doubt, he reveals how greatly he hopes to attain solace in the end from the present calamities, which he desires to arrive as soon as possible.
Luke 2:30-31 — On the Gospel of Luke
For my eyes have seen your salvation, which you have prepared before the face of all peoples. Blessed are the eyes that see what Simeon saw: blessed are they who have not seen, and have believed (John 20). That very thing, he says, which you have prepared to be beheld with mind and faith by all nations, peoples, and tongues afterward, and which you foresaw was to be sought with hope and love, I now contemplate your salvation, long desired, with the eyes of both flesh and heart.
Luke 2:32 — On the Gospel of Luke
A light for revelation to the Gentiles, and for glory to your people Israel. Light indeed for both the peoples, God's salvation, that is, Christ prepared by God the Father. Who is rather the glory of Israel, long hoped for by them, from whom pre-announced he has come, but he is said to be the revelation for the Gentiles, whose eyes of mind sunk in deep blindness and raised by no hope of the Lord's coming, he himself has deigned to visit, reveal, and illuminate alike. And it is well that the revelation of the Gentiles is preferred to the glory of Israel, because when the fullness of the Gentiles has entered, then all Israel will be saved. As the Psalmist also says: The Lord hath made known his salvation; he hath revealed his justice in the sight of the nations (Psalm 97); he joined on and says: He hath remembered his mercy to Jacob, and his truth to the house of Israel (Psalm 98).
Luke 2:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And well is the enlightening of the Gentiles put before the glory of Israel, because when the fulness of the Gentiles shall have come in, then shall Israel be safe. (Rom 11:26.)
Luke 2:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Joseph is called the father of the Saviour, not because he was (as the Photinians say) His real father, but because from regard to the reputation of Mary, all men considered him so.
Luke 2:33 — On the Gospel of Luke
And his father and mother were marveling at what was said about him, and Simeon blessed them. He calls Joseph the father of the Savior, not that he was truly his father according to the Photinians, but since he was considered by all to be the father for the preservation of Mary's reputation. Nor did the Evangelist forget that he told she had conceived by the Holy Spirit and given birth as a virgin, but expressing the opinion of the people, which is the true law of history, he calls Joseph the father of Christ. Although in that way, he can rightly be called his father, as he is rightly understood as the husband of Mary without physical union, by the marriage bond itself, much more closely united indeed than if he had been adopted from elsewhere. For neither should Joseph be called the father of Christ because he had not begotten him through intercourse, since he would rightly be the father even if he had adopted someone not born from his wife elsewhere.
Luke 2:34 — On the Gospel of Luke
And he said to Mary his mother: Behold, this child is set for the fall and rising of many in Israel, and for a sign that will be spoken against. Blessed indeed in the rising for he is the light, the glory of the people of Israel, as he said: I am the resurrection and the life: he who believes in me, though he were dead, shall live, and whoever lives and believes in me shall never die (John XI). But how is he set for the fall, except that he is also a stone of stumbling and a rock of offense? That is to say, a downfall to those who stumble upon the word and do not believe. Of whom he himself says: If I had not come and spoken to them, they would not be guilty of sin; but now they have no excuse for their sin (John XXII). He is set not only in himself, but also in his preachers for the fall and rising of many, as the Apostle testifies who says: For we are to God the aroma of Christ among those who are being saved and those who are perishing. To the one, we are an aroma that brings death; to the other, an aroma that brings life (II Cor. II). For whoever hears the word preached by the Apostle and follows it in love rises with a good aroma and is saved. Whoever follows it in hatred falls and perishes by the same aroma. But the sign that will be spoken against, understand as the faith in the Lord's cross. Of which the Apostle Paul says Jews: For as concerning this sect, it is known to us that it is spoken against everywhere (Acts XXVIII). And the Apostle himself: For we preach Christ crucified, to the Jews a stumbling block, and to the Greeks foolishness (I Cor. I).
Luke 2:35 — On the Gospel of Luke
And a sword shall pierce through your own soul also. No history teaches that blessed Mary departed from this life by the sword's killing, especially since it is not the soul, but the body that is usually killed by iron. Hence it must be understood that this sword, of which it is said: And a sword is in their lips (Psalm LVIII), passed through her soul, meaning the sorrow of the Lord's passion. Even though she knew Christ to be the Son of God and thus would not doubt he would overcome death, she, however, could not without sorrow witness her flesh and blood being crucified. For the iron that is said to have transpierced Joseph's soul is best understood as severe mental tribulation.
Luke 2:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
No history tells us that Mary departed this life by being slain with the sword, therefore since not the soul but the body is killed with iron, we are left to understand that sword which is mentioned, And a sword in their lips, (Ps. 59:7.) that is, grief because of our Lord's passion passed through her soul, who although she saw Christ the very Son of God die a voluntary death, and doubted not that He who was begotten of her flesh would overcome death, could not without grief see Him crucified.
Luke 2:36 — On the Gospel of Luke
And there was Anna, a prophetess, daughter of Phanuel, from the tribe of Asher; she had advanced in many days, etc. According to the history of her devout conversation and equally venerable age, and worthy in all aspects to bear witness to the incarnate Lord, Anna is taught to have been. According to the mystical understanding, because she signifies the Church, which in the present is as if widowed by the death of her spouse and Lord, the number of her years of widowhood also designates the time of the Church, when established in the body, she journeys as a pilgrim away from the Lord, and with the affection of great devotion, keeping the thresholds of the heavenly temple, awaits that daily coming of the Lord. Concerning this He says: We shall come and make our abode with him (John 14). For seven times twelve make eighty-four. And indeed seven refers to the course of this world, which revolves in seven days. Twelve, on the other hand, pertains to the perfection of apostolic doctrine. Therefore, whether it is the universal Church, or any faithful soul who cares to dedicate the entire span of their life to apostolic institutions, it is praised as if multiplying seven by twelve, and serving the Lord in the figurative eighty-four years. Also as the time of seven years, during which she stayed with her husband, most fittingly corresponds to the time of the Lord's incarnation. For by the number seven (as I said), the perfection of time is usually indicated. But there, due to the privilege of the Lord's majesty by which He taught in the flesh, the simple number of seven years is expressed. Here, on account of the apostolic summit of dignity, seven years are multiplied by twelve. However, it pleases the mysteries of the Church that Anna is interpreted as grace and that she is the daughter of Phanuel, which means face of God, singing with the Psalmist: The light of your face, O Lord, is signed upon us (Psalm 4). And she descends from the tribe of Asher, which means blessed, which among the twelve patriarchs is the eighth in the order of birth. About which number, because it is sacred to the New Testament, it has been repeatedly emphasized.
Luke 2:36-37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
According to the mystical meaning, Anna signifies the Church, who at present is indeed a widow by the death of her Husband; the number also of the years of her widowhood marks the time of the Church, at which established in the body, she is separated from the Lord. For seven times twelve make eighty-four, seven indeed referring to the course of this world, which revolves in seven days; but twelve had reference to the perfection of Apostolic teaching, and therefore the Universal Church, or any faithful soul which strives to devote the whole period of its life to the following of Apostolic practice, is said to serve the Lord for eighty-four years. The term also of seven years, during which she lived with her husband, coincides. For through the prerogative of our Lord's greatness, whereby abiding in the flesh, He taught, the simple number of seven years was taken to express the sign of perfection. Anna also favours the mysteries of the Church, being by interpretation its "grace," and being both the daughter of Phanuel, who is called "the face of God," and descended from the tribe of Aser, i. e. the blessed.
Luke 2:38 — On the Gospel of Luke
And coming up at that moment she gave thanks to the Lord and spoke about him to all who were looking forward to the redemption of Jerusalem. [Simeon prophesied, the one joined in marriage prophesied, the virgin prophesied, and the widow should also prophesy, so that no state of life or sex should be wanting. And therefore, Anna is introduced with the merit of widowed life and such behavior that she is plainly believed to be worthy to announce that the Redeemer has come for all.
Luke 2:39 — On the Gospel of Luke
And when they had completed everything according to the law of the Lord, they returned to Galilee, to their city Nazareth. In this place, Luke omitted what he knew to be sufficiently explained by Matthew, namely that the Lord, after these things, so that he would not be found and killed by Herod, was taken by his parents to Egypt, and after Herod's death, he thus returned to Galilee, and began to inhabit his city Nazareth. For the evangelists individually are accustomed to omit certain things that they either saw were mentioned by others, or foresaw would be mentioned by others in the spirit, so that in the continuous series of their own narrative, they appear to have omitted nothing. Nevertheless, a diligent reader can find out at what point omissions were made by considering the writing of the other evangelist.
Luke 2:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Luke has omitted in this place what he knew to have been sufficiently set forth by Matthew, that the Lord after this, for fear that He should be discovered and put to death by Herod, was carried by His parents into Egypt, and at Herod's death, having at length returned to Galilee, came to dwell in His own city Nazareth. For the Evangelists individually are wont to omit certain things which they either know to have been, or in the Spirit foresee will be, related by others, so that in the connected chain of their narrative, they seem as it were to have omitted nothing, whereas by examining the writings of another Evangelist, the careful reader may discover the places where the omissions have been. Thus after omitting many things, Luke says, And when they had accomplished all things, &c.
Luke 2:40 — On the Gospel of Luke
And the child grew and became strong, filled with wisdom, and the grace of God was upon him. The distinction of the words is notable, because the Lord Jesus Christ, in that he was a child, that is, had assumed the condition of human frailty, had to grow and become strong. But in that he was also the Word of God and the eternal God, he did not need to become strong nor did he need to grow. Hence, he is very rightly said to be full of wisdom and grace. Wisdom because in him dwells all the fullness of deity bodily. Grace because to the same mediator between God and men, the man Jesus Christ, great grace was given, so that from the moment he began to be man, he might be perfect and God. Similar to this is what John writes, that he is full of grace and truth, he himself setting forth that same excellence of divinity of truth, which Luke commends under the name of wisdom.
Luke 2:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
We must observe the distinction of words, that the Lord Jesus Christ in that He was a child, that is, had put on the condition of human weakness, was daily growing and being strengthened. Wisdom truly, for in Him dwelleth all the fulness of the Godhead bodily, (Col. 2:19.) but grace, because it was in great grace given to the man Christ Jesus, that from the time He began to be man He should be perfect man and perfect God. But much rather because He was the word of God, and God needed not to be strengthened, nor was in a state of growth. But while He was yet a little child He had the grace of God, that as in Him all things were wonderful, His childhood also might be wonderful, so as to be filled with the wisdom of God.
Luke 2:41 — Homilies on the Gospels 1.19
The Lord's coming every year to Jerusalem for the Passover with his parents is an indication of his human humility. It is characteristic of human beings to gather to offer God the votive offerings of spiritual sacrifices, and by plentiful prayers and tears to dispose their Maker toward them. Therefore the Lord, born a human being among human beings, did what God, by divine inspiration through his angels, prescribed for human beings to do. He himself kept the law which he gave in order to show us, who are human beings pure and simple, that whatever God orders is to be observed in everything. Let us follow the path of his human way of life. If we take delight in looking upon the glory of his divinity, if we want to dwell in his eternal home in heaven all the days of our lives, it delights us to see the Lord's will and to be shielded by his holy temple. And lest we be forever buffeted by the wind of wickedness, let us remember to frequent the house, the church of the present time, with the requisite offerings of pure petitions.
Luke 2:41 — On the Gospel of Luke
And his parents went every year to Jerusalem, at the feast of Passover. You see this evangelist, among the four creatures, not without reason compared to the calf, which, as if designated for sacrifices, revolves around the temple and Jerusalem with the course of his narrative. For indeed at the beginning he places a priest praying at the altar, establishes a multitude of people in the courts of the temple, soon sends Mary, having conceived the Lord, to Jerusalem, introduces her into the house of the High Priest. There he recounts the birth of the Baptist, and immediately after the birth, transfers the Lord with an offering. He leads him there every year with his parents, and at the age of twelve inserts him into the choir of doctors in the temple. Where among other things, he says astonishing things to the wise: Because it behooves me to be in the things of my Father (Luke 2). And after such things, he concludes his Gospel with the disciples praising God in the temple.
Luke 2:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
We may also say, that as by the seventh number, so also by the twelfth, (which consists of the parts of seven multiplied alternately by one another,) the universality and perfection of either things or times is signified, and therefore rightly from the number twelve, the glory of Christ takes its beginning, being that by which all places and times are to be filled. (in Hom. post Epiph.) Now that the Lord came up every year to Jerusalem at the Passover, betokens His humility as a man, for it is man's duty to meet together to offer sacrifices to God, and conciliate Him with prayers. Accordingly the Lord as man, did among men what God by angels commanded men to do. Hence it is said, According to the custom of the feast day. (Gal. 3:14, Judges 6:20; 13:16.) Let us follow then the journey of His mortal life, if we delight to behold the glory of His divine nature.
Luke 2:42 — On the Gospel of Luke
And when he was twelve years old, as they went up to Jerusalem according to the custom of the feast day, and having completed the days as they returned, the boy Jesus remained in Jerusalem. The one who, from birth, indeed from human conception, was approved by clear signs of miracles showing that he is God, even then, as soon as the time of age was appropriate, began reverently to reveal and open both his natures, namely, what in truth of divine majesty belonged to the Father, and what, according to the frailty of human assumption, belonged to the mother. Nor without foresight did he reveal the first rudiments of his faith at twelve years old, which by the ministry of the twelve apostles was to be revealed and elucidated throughout the world. We can also say this, that as with the number seven, similarly the number twelve, which consists of the multiplied parts of seven, may designate the totality and perfection of things or times. And for this reason, that it is fitting for all places or times to be occupied, the light rightly takes its beginning from the number twelve. Therefore, it is not idly said that he appeared to have been unmindful of his parents, but that he instructs us, because not only before his own parents, but even before Abraham was made, he is, he delights rather to reside in the city and temple of God, as if by paternal right.
Luke 2:43 — On the Gospel of Luke
And his parents did not know. But assuming that he was in the company, they went a day's journey, and sought him among relatives and acquaintances, and not finding him, they returned to Jerusalem searching for him. Someone might ask how the Son of God, reared with such care by his parents, could have been forgotten and left behind as they went away. To this, it must be answered that it was the custom of the sons of Israel that during festive times, whether they converged on Jerusalem or returned to their own places, the men and women would walk separately in choruses, and infants or children could go with either parent indifferently. And thus, the blessed Mary or Joseph might have thought by turns that the boy Jesus, whom they did not see accompanying themselves, had returned with the other parent.
Luke 2:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But some one will ask, how was it that the Son of God, brought up by His parents with such care, could be left behind from forgetfulness? To which it is answered, that the custom of the children of Israel while assembling at Jerusalem on the feast days, or returning to their homes, was for the women and men to go separately, and the infants or children to go with either parent indiscriminately. And so both Mary and Joseph each thought in turn that the Child Jesus, whom they saw not with them, was returning with the other parent. Hence it follows, But they, supposing him to have been in the company, &c.
Luke 2:46 — On the Gospel of Luke
And it happened after three days, they found him in the temple, sitting in the midst of the doctors, listening to them and asking questions. As a fountain of wisdom sits in the midst of the doctors, but as an example of humility, he first seeks to listen and ask questions of the doctors rather than to teach the unlearned. So that the little ones may not be ashamed to learn from their elders, and he himself, for the sake of human age appropriateness, is not ashamed to listen to men, though he is God. So that the weak may not dare to teach, he, as a boy, wished to be taught by asking questions, who by the power of divinity provided the word of knowledge to his very doctors.
Luke 2:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
To show that He was a man, He humbly listened to the masters; but to prove that He was God, He divinely answered those who spake.
Luke 2:47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For from His tongue there went forth divine wisdom, while His age exhibited man's helplessness, and hence the Jews, amid the high things they hear and the lowly things they see, are perplexed with doubts and astonishment. But we can in no wise wonder, knowing the words of the Prophet, that thus unto us a Child is born, that He abideth the mighty God. (Is. 9:6.)
Luke 2:47 — On the Gospel of Luke
And all who heard him were astonished at his wisdom and answers, and seeing him, they were amazed. Note the distinction of words, and diligently examine the mysteries of your salvation and faith. They were astonished at what they heard from him, and seeing him, they were amazed. And they were all the more astonished at the wisdom of his answers, the more they despised the fewness of his years seeing it. His tongue revealed divine wisdom, but his age pretended human infirmity. Truly, let these things astound the doctors of the Jews as if they were new, and let them be disturbed by a doubtful amazement among the high things they hear and the weak things they see. But let us, knowing that this is he of whom the Prophet once rejoiced, saying, "A child is born to us, a son is given to us, and his name shall be called Wonderful, Counselor, Mighty God" (Isaiah 9); let us in no way wonder at him, who has been made a little child and yet has always remained what he was, namely, God and mighty, displaying at times signs of his divinity, at times signs of his humanity to those he wished to instruct. But let us give thanks to him with faith, hope, and charity, because he who was great and exceedingly praiseworthy, though we did not know him, was born as a little child for us, so that by growing and advancing among the little ones, he might gradually lead them to embrace the secrets of his virtue and greatness.
Luke 2:48 — On the Gospel of Luke
And his mother said to him: Son, why have you done this to us? Behold, your father and I, sorrowing, have been seeking you. And he said to them: Why were you seeking me? Did you not know that I must be about my Father's business? Not Joseph, who provided nothing for his generation except service and affection, whence he is called father both by the evangelist and by Mary herself for his faithful service; Christ does not deny him as his parent, but simply and openly indicates who is his true Father, equally to us and to them. He does not reproach them for seeking him as a son, but rather compels them to raise the eyes of their mind to what is owed to him who is the eternal Son. For as he is both God and man, he now exhibits the heights of divinity, now the depths of human frailty. As a man, he questions the elders, as God he responds to matters which astonish the elders and the learned. As the Son of God, he dwells in the temple of God, and as the son of man, he returns with his parents where they command.
Luke 2:49 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He blames them not that they seek Him as their son, but compels them to raise the eyes of their mind to what was rather due to Him whose eternal Son He was. Hence it follows, Knew ye not? &c.
Luke 2:49-51 — Homilies on the Gospels 1.19
Clearly the abode in the hearts of the elect of the holy Trinity, the nature of whose divinity is one and indivisible, cannot be disparate. Therefore, when he was sitting in the temple, the Lord said, "I must be about my Father's business," and this is a declaration of his power and glory which are co-eternal with God the Father's. However, when he returned to Nazareth, he was subject to his parents, and this is an indication of his true humanity as well as an example of humility. He was subject to human beings in that human nature in which he is less than the Father. Hence he himself said, "I go to the Father because the Father is greater than I." In that human nature, he was made a little less than the angels. In that other nature, however, in which he and the Father are one, and in virtue of which he does not go to the Father only now and then but is always in him, all things were made through him, and he is before all things.
Luke 2:50 — On the Gospel of Luke
And they did not understand the word that he spoke to them. And he went down with them, and came to Nazareth, and was subject to them. How much an example of piety and humility in the Lord! His parents did not understand the word that he spoke to them about his divinity, and yet he, not ungrateful for their human diligence towards him, descended to where they commanded, and was subject to them. For what would the teacher of virtue be if he did not fulfill the duty of piety? What else among us than that he would do what he wanted us to do? He deferred to a man, he deferred to a maidservant. For she herself says: Behold the handmaid of the Lord (Luke 1). He deferred to the simulated father, he deferred to the true father who is God. And indeed he had preserved his mother, born of a virgin, as a virgin and chaste; indeed, he did not differ from the father by will, by act, or by time. In order that, being admonished by his example, we might recognize what we owe to our parents, who suffer so much for us. The Arians are wont to say that the Son was imperfect because he said, The Father is greater than I (John 14). But what marvel if from human reception he asserts himself lesser than the Father in heaven, from which he was also subject to his parents on earth?
Luke 2:50 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It follows, And they understood him not, that is, the word which He spoke to them of His divinity.
Luke 2:51-52 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For what is the teacher of virtue, unless he fulfil his duty to his parents? What else did He do among us, than what He wished should be done by us? The Virgin, whether she understood or whether she could not yet understand, equally laid up all things in her heart for reflection and diligent examination. Hence it follows, And his mother laid up all these things, &c. Mark the wisest of mothers, Mary the mother of true wisdom, becomes the scholar or disciple of the Child. For she yielded to Him not as to a boy, nor as to a man, but as unto God. Further, she pondered upon both His divine words and works, so that nothing that was said or done by Him was lost upon her, but as the Word itself was before in her womb, so now she conceived the ways and words of the same, and in a manner nursed them in her heart. And while indeed she thought upon one thing at the time, another she wanted to be more clearly revealed to her; and this was her constant rule and law through her whole life. It follows, And Jesus increased in wisdom.
Luke 2:51 — On the Gospel of Luke
And his mother kept all these words in her heart. Whether what she understood, or what she could not yet understand of the words of the Gospel, she kept all in her heart to be pondered upon and diligently examined. Let us then learn the chastity of the holy virgin in all things, who, no less modest in speech than in body, kept the arguments of faith in her heart. And if she kept silent before the apostolic precepts, why do you, after the apostolic precepts, more desire to teach than to learn?
Luke 2:52 — On the Gospel of Luke
And Jesus increased in wisdom and stature, and in favor with God and men. This passage refutes both the Manichaeans and the Apollinarians alike, showing that the Lord truly had flesh and a true soul. For as stature pertains to the body, so wisdom and favor pertain to the soul. And indeed, it would not have increased in wisdom if it did not have the natural understanding that was granted to humans for the sake of reason. Not because the God who assumed this needed it, especially since He is described above as having been full of wisdom even as a child, but because He chose this as part of the remedy for our salvation, through the effect of a loving assumption, so that while flesh and a rational soul were assumed by God, both would be equally saved.
Luke 3:1 — On the Gospel of Luke
Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene. Herod, Philip, and Lysanias, who governed Judea with the Roman prefect Pilate, were the sons of that Herod under whom the Lord was born, among whom also their brother Archelaus reigned for ten years. He was accused by the Jews before Augustus because of his intolerable cruelty, and he perished in eternal exile at Vienna. Augustus took care to divide the kingdom of Judea into tetrarchies so that it would become less powerful. Moreover, Pilate, in the twelfth year of Tiberius Caesar, was sent to Judea and took over the administration of the nation, and he continued there for ten consecutive years until almost the very end of Tiberius's reign.
Luke 3:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Pilate was sent in the twelfth year of Tiberius to take the government of the Jewish nation, and remained there for ten successive years, almost until the death of Tiberius. But Herod, and Philip, and Lysanias, were the sons of that Herod in whose reign our Lord was born. Between these and Herod himself Archelaus their brother reigned ten years. He was accused by the Jews before Augustus, and perished in exile at Vienne. But in order to reduce the Jewish kingdom to greater weakness, August us divided it into Tetrarchies. Both Annas and Caiaphas, when John began his preaching, were the High Priests, but Annas held the office that year, Caiaphas the same year in which our Lord suffered on the cross. Three others had held the office in the intervening time, but these two, as having particular reference to our Lord's Passion, are mentioned by the Evangelist. For at that time of violence and intrigue, the commands of the Law being no longer in force, the honour of the High Priest's office was never given to merit or high birth, but the whole affairs of the Priesthood were managed by the Roman power. For Josephus relates, that Valerius Gratus, when Annas was thrust out of the Priesthood, appointed Ismael High Priest, the son of Baphas; but not long after casting him off, he put in his place Eleazar the son of the High Priest Ananias. After the space of one year, he expelled him also from the office, and delivered the government of the High Priesthood to a certain Simon, son of Caiaphas, who holding it not longer than a year, had Joseph, whose name also was Caiaphas, for his successor; so that the whole time during which our Lord is related to have taught is included in the space of four years.
Luke 3:2 — On the Gospel of Luke
During the high priesthood of Annas and Caiaphas, the word of the Lord came to John, the son of Zechariah, in the desert. Both indeed, at the beginning of John's prophecy, that is, Annas and Caiaphas were the chief priests; but Annas held the office for that year, while Caiaphas administered it in the year when the Lord ascended the cross, and indeed with three others in between completing the pontificate, but especially with those mentioned by the evangelist who were related to the passion of the Lord. For at that time, legal precepts having ceased through force and ambition, the honor of the pontificate was conferred neither on account of life nor lineage, but by Roman authority it was conferred upon some now, and again upon others. Indeed, Josephus reports in this manner, saying: Valerius Gratus, having removed Annas from the priesthood, appointed Ismael, son of Fabo, as high priest. But soon after rejecting him as well, he substituted Eleazar, son of Ananus, to the high priesthood. After one year, he also removed him from office and bestowed the ministry of the high priesthood upon one Simon, son of Camith. He too fulfilled the office scarcely for the breadth of a year and then received Joseph, whose name was also Caiaphas, as a successor. And thus, the whole time in which our Lord is described as teaching on earth is confined within a span of four years. In this time, the four successions of high priests that Josephus mentions are described, scarcely ministering for individual years. Because John was coming to preach about Him who would redeem some from Judea and many from the Gentiles, the times of his preaching are designated by the king of the nations and the princes of the Jews. Because the Gentiles were to be gathered, and Judea, for its fault of unfaithfulness, was to be scattered, the very account of earthly authority also shows that in the Roman republic one is described as presiding, and in the kingdom of Judea, many ruled by quarters. For our Redeemer's voice says: "Every kingdom divided against itself will be desolate" (Matthew XII). Therefore, it is clear that the kingdom of Judea had come to an end since it was subjected to division under so many kings. It is fittingly demonstrated not only by which kings, but also by which priests the events took place. So that because John the Baptist was to preach about Him who would also be king and priest at the same time, Luke the evangelist designated the times of his preaching by the kingdom and the priesthood.
Luke 3:3 — On the Gospel of Luke
And he went into all the region around Jordan, preaching a baptism of repentance for the remission of sins. To all readers it is clear that John not only preached the baptism of repentance, but also gave it to certain people, yet he could not grant his baptism for the remission of sins. For indeed, the remission of sins is granted to us by the baptism of Christ alone. It should be noted, therefore, what is said, preaching a baptism of repentance for the remission of sins, since he could not give a baptism that would absolve sins, he preached it. Just as he preceded the incarnate Word of the Father with the word of preaching: so the baptism of repentance, by which sins are absolved, would precede his baptism, by which sins cannot be absolved.
Luke 3:4 — On the Gospel of Luke
As it is written in the book of the words of Isaiah the prophet: The voice, etc. The same John the Baptist, being asked who he was, answered, I am the voice of one crying in the wilderness, who is therefore called a voice by the prophet because he preceded the word; who also cries in the wilderness, because he announces the comfort of redemption to the abandoned and destitute Judea. What he cried out is made clear when it is added: Prepare the way of the Lord, make his paths straight. Whoever preaches true faith and good works, what else is he doing but preparing the way for the Lord to come to the hearts of the listeners? That the power of grace may penetrate these, and the light of truth may illuminate, making straight paths for God, by forming pure thoughts in the mind through the word of good preaching.
Luke 3:5 — On the Gospel of Luke
Every valley shall be filled, and every mountain and hill shall be made low. What else is meant by the term valley in this place but the humble; what else by mountains and hills but proud men? At the coming of the Redeemer, therefore, the valleys were filled, and the mountains and hills were made low. Because according to his word, everyone who exalts himself will be humbled: and everyone who humbles himself will be exalted (Luke 14). For a valley filled grows, but a mountain and a hill made low decrease. Because in the faith of the mediator of God and men, the man Jesus Christ, both the gentiles received the fullness of grace, and Judea through the error of perfidy, lost that by which it was arrogant.
Luke 3:6 — On the Gospel of Luke
And all flesh shall see the salvation of God. Because "all flesh" is understood as every human being, but not every human being could see Christ, the salvation of God, in this life. So where does the prophet direct the prophetic eye in this sentence if not toward the day of the final judgment? When the heavens are opened, the angels minister, and the Apostles are seated, and Christ appears on His throne of majesty, all will see Him, the wicked equally with the just, so that the just may rejoice forever in the reward of their recompense, and the unjust may eternally groan in the punishment of vengeance. For this sentence intends that He will be seen by all flesh at the final judgment, and rightly it is added.
Luke 3:7 — On the Gospel of Luke
He said therefore to the crowds coming out to be baptized by him: "Brood of vipers," etc. For the coming wrath is the judgment of final retribution. The sinner will not be able to escape this judgment who now does not turn to the laments of penance. And it is to be noted that the offspring of the wicked, imitating the actions of their evil parents, are called a brood of vipers. Because by envying the good and persecuting them, by repaying evil to others, by seeking to harm their neighbors, in all these things they follow the ways of their carnal predecessors, as if venomous offspring born of venomous parents. But since we have already sinned, since we are entangled in the habit of evil custom, let him tell us what we must do to be able to flee from the coming wrath.
Luke 3:8 — On the Gospel of Luke
Therefore, produce fruit worthy of repentance. In these words, it is notable that he advises not only producing fruits of repentance but also those worthy of repentance. For it is one thing to produce a fruit of repentance and another to produce one worthy of repentance. Indeed, the fruit of good work ought not to be equal for one who has sinned less and one who has sinned more, or for one who has not fallen into any sins and one who has committed certain crimes. Therefore, by the phrase "produce fruits worthy of repentance," each person's conscience is addressed, so that one seeks greater gains of good works through repentance, to the extent that they have brought upon themselves greater losses through their faults. But the Jews, boasting in the nobility of their lineage, refused to acknowledge themselves as sinners because they were descended from Abraham's lineage. To them, it is rightly said:
Luke 3:9 — On the Gospel of Luke
The ax is already laid at the root of the tree. The tree of this world is the entire human race. The ax, however, is our Redeemer, who is held, as it were, by a handle and iron from humanity, but cuts from divinity. This ax is already laid at the root of the tree, because although He awaits patiently, it is evident what He is about to do.
Luke 3:10 — On the Gospel of Luke
And the crowds asked him, saying: What then shall we do? For they were struck with terror, seeking advice.
Luke 3:11 — On the Gospel of Luke
And he answered them, saying: He who has two tunics, let him give to him who has none; and he who has food, let him do likewise. Because a tunic is more necessary for our use than a cloak, it pertains to the fruit worthy of repentance. That we ought not only to share our exterior and less necessary things but also those very necessary to us with our neighbors, namely either the food by which we live carnally or the tunic by which we are clothed. For it is written in the law: You shall love your neighbor as yourself (Mark XII), he is convicted of loving his neighbor less who does not share with him in his necessity even in those things that are necessary to himself. Therefore, the command is given to share two tunics with a neighbor because this could not be said of one since if one tunic is divided, no one is clothed. For in a half tunic, both he who receives and he who gives remain naked. Among these things, it must be known how much the works of mercy avail, since they are particularly commanded as worthy fruits of repentance. Hence also Truth itself says: Give alms, and behold all things are clean for you.
Luke 3:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
What great virtue there was in the discourse of the Baptist is manifested by this, that the Publicans, nay even the soldiers, he compelled to seek counsel of him concerning their salvation, as it follows, But the publicans came.
Luke 3:12 — On the Gospel of Luke
Then publicans also came to be baptized and said to him: Master, what shall we do? And he said to them: Do nothing more than what is appointed to you. The great power that the word of the blessed Baptist had and how much it stirred the minds of the hearers is proven here, as it compelled even the publicans and soldiers to seek counsel for their salvation. To whom he, no differently than to the crowds, advises the practice of mercy according to their appropriate situation. He commands the publicans not to exact more than what is prescribed. Publicans, as their name suggests, are those who collect public taxes, or who are contractors of the treasury's revenues or public properties. Additionally, those who pursue the profits of this world through trading are also so called. He restrains all of them equally in their respective statuses from engaging in fraud so that while first refraining from the desire for what belongs to others, they may at last reach the point of sharing their own goods with neighbors.
Luke 3:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He commands them therefore that they exact no more than what was presented to them, as it follows, And he said unto them, Do no more than what is appointed to you. But they are called publicans who collect the public taxes, or who are the farmers of the public revenue or public property? Those also who pursue the gain of this world by traffic are denoted by the same titles, all of whom, each in his own sphere, he equally forbids to practise deceit, that so by first keeping themselves from desiring other men's goods, they might at length come to share their own with their neighbours.
Luke 3:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It follows, But the soldiers also asked him. In the justest manner he advises them not to seek gain by falsely accusing those whom they ought to benefit by their protection. Hence it follows, And he says unto them, Strike no one, (i. e. violently,) nor accuse any falsely, (i. e. by unjustly using arms,) and be content with your wages.
Luke 3:14 — On the Gospel of Luke
But soldiers also questioned him, saying: What shall we do? And he said to them: Do not accuse anyone falsely, etc. The most just teacher, of exceptional moderation, advises that they should not extort money by falsely accusing those they ought to benefit by defending. He teaches that the wages of military service are therefore established so that one does not become a plunderer while seeking sustenance. No office, no type of activity should be exempt from showing mercy, which is the fullness of virtues, and alone liberates from death and confers eternal life. The judge himself attests, who promised to say: Come, blessed of my Father, receive the kingdom. For I was hungry, and you gave me food, etc.
Luke 3:15 — On the Gospel of Luke
But as the people were expecting, and all were pondering in their hearts about John, whether perhaps he might be the Christ, John answered them all, saying. How did he respond to those who were considering him, and secretly in their hearts were thinking that he might be Christ? Except that they not only were thinking but also, as another Evangelist declares, they sent priests and Levites to him to inquire if he was Christ. From this, it is evident that at that time the Jews were very much aware from the Scriptures that the time of the Lord's incarnation was at hand. But a marvelous blindness, that what they believed willingly in John, they did not believe in the Savior, approved by so many signs and virtues, and testified to by John himself.
Luke 3:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But how could he answer them who in secret thought that he was Christ, except it was that they not only thought, but also (as another Evangelist declares) sending Priests and Levites to him asked him whether he was the Christ or not?
Luke 3:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Holy Spirit also may be understood by the word fire, for He kindles with love and enlightens with wisdom the hearts which He fills. Hence also the Apostles received the baptism of the Spirit in the appearance of fire. There are some who explain it, that now we are baptized with the Spirit, hereafter we shall be with fire, that as in truth we are now born again to the remission of our sins by water and the Spirit, so then we shall be cleansed from certain lighter sins by the baptism of purifying fire.
Luke 3:16 — On the Gospel of Luke
I indeed baptize you with water. However, one mightier than I is coming, whose sandal strap I am not worthy to untie. John does not baptize with the spirit, but with water, because he, being unable to absolve sins, washes the bodies of the baptized with water but does not wash the mind through forgiveness. So why does he baptize who does not remit sins through baptism? Except that by maintaining the order of his forerunning, he who was born before Christ by birth would also be a forerunner to the Lord by baptizing Him, and thus he who was made the forerunner of Christ by preaching would also become His forerunner by baptizing in imitation of the sacrament. It was a custom among the ancients that if anyone did not wish to take as his wife the one who was properly his to take, the one who came as a suitor by the right of kinship would untie his sandal. What, then, was Christ among men except the bridegroom of the holy Church? About whom the same John also says, "He who has the bride is the bridegroom" (John III). But because people thought John to be the Christ, which John himself denies, it is proper that he declares himself unworthy to untie His sandal strap. As if he said openly: I cannot lay bare the feet of the Redeemer, because I, unworthy, do not usurp the name of the bridegroom. However, this can be understood in another way: for who does not know that sandals are made from dead animals? When the Lord incarnate came, He appeared as if shod, who in His divinity assumed the mortality of our corruption. But the mystery of this incarnation the human eye is not able to penetrate. For it cannot at all be investigated how the Word is made flesh, how the supreme and life-giving Spirit is animated in the womb of the mother, how He who has no beginning both exists and is conceived. Therefore, the sandal strap is the binding of the mystery. Thus, John cannot untie the strap of His sandal, because the mystery of the incarnation he also cannot sufficiently investigate, he who recognized it through the spirit of prophecy.
Luke 3:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For by the floor is represented the present Church, in which many are called but few are chosen. The purging of which floor is even now carried on individually, when every perverse offender is either cast out of the Church for his open sins, (by the hands of the Priesthood,) or for his secret sins is after death condemned by Divine judgment. And at the end of the world it will be accomplished universally, when the Son of Man shall send His angels, and they shall gather out of His kingdom every thing that has offended.
Luke 3:17 — On the Gospel of Luke
His winnowing fork is in his hand, and he will clear his threshing floor. By winnowing fork, that is, openly, the discernment of just judgment is meant; by the threshing floor, the present Church is prefigured. In which undoubtedly, which is sorrowful enough, many are called, but few are chosen (Matthew XX). Few grains are to be received into the heavenly mansions, in comparison to the weeds, which are to be consigned to perpetual flames. The purification of this threshing floor is also carried out now individually, when any perverse person is either cast out from the Church by priestly censure for manifest sins, or condemned after death by divine strictness for hidden sins, and it will be universally completed in the end, when the Son of Man will send his angels, and they will gather out of his kingdom all scandals. Therefore the Lord has the winnowing fork in hand, that is, the discernment of judgment in his power, because the Father judges no one, but has given all judgment to the Son.
Luke 3:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But John was not imprisoned in those days. According to St. John's Gospel it was not till after some miracles had been performed by our Lord, and after His baptism had been noised abroad; but according to Luke he had been seized beforehand by the redoubled malice of Herod, who, when he saw so many flock to the preaching of John, and the soldiers believing, the publicans repenting, and whole multitudes receiving baptism, on the contrary not only despised John, but having put him in prison, slew him.
Luke 3:19 — On the Gospel of Luke
However, Herod the tetrarch, being reproved by him concerning Herodias, the wife of his brother, and concerning all the evil deeds which Herod had done, added this above all, and shut John up in prison. These matters are more fully recounted by Matthew and Mark, who narrate that John, by the schemes of Herodias, was not only bound but also beheaded. This is to be understood as not having occurred at that time but, according to John's Gospel, after some signs had been performed by the Lord and his baptism having already become widely known, yet mentioned here by this Evangelist to emphasize Herod's wickedness. For while the unlearned populace thronged to John's preaching, the soldiers believed, the publicans repented, and the whole populace received baptism in general, on the contrary, he not only despised him but did not hesitate to kill him. Through the deeper understanding of the mystery, because John the Evangelist undertook to write about the divinity of Christ, while the other three about his ministry in humanity, John the Baptist, indeed holding the type of the old law (which is the precursor of grace), beautifully attesting that while John the Evangelist was still preaching and baptizing as the precursor of the Lord, the Lord himself made and baptized more disciples. Mystically teaching him to have been the eternal God throughout the ages and the teacher of the faithful peoples through the law before he was born in the flesh. Beautifully also do the other Evangelists begin the Lord's preaching after John was handed over to prison, whose role it was, after the law corrupted by the Jews and defiled as if by the darkness of prison's ignorance and the savage tradition, to reveal the heavenly doctrine of the Lord appearing in the flesh and acting through the flesh, as if coming into Galilee.
Luke 3:21 — On the Gospel of Luke
It happened, however, when all the people were being baptized, and Jesus having been baptized and praying, heaven was opened. The Lord was baptized not to be cleansed by the waters himself, but desiring to cleanse the waters themselves, which having been washed by his flesh, of course ignorant of sin, might assume the right of baptism, and what so many baptisms under the law could not do against the evil of transgression, might conceive the power of regenerative sanctification. Hence, when he said the entire people had been baptized, he added nothing great. But having said that Jesus was baptized and praying, he stated heaven was opened. Because while the Lord descended into the waters of the Jordan in the humility of the body, by the power of his divinity, he opened the gates of heaven for us. And while the innocent flesh was dipped in the cold waters, the fiery sword, once opposed to the guilty, was extinguished. For indeed, was heaven opened to Him at that time, whose eyes beheld the innermost parts of the heavens? But the power of baptism is shown there, from which anyone who emerges, the gate of the heavenly kingdom is declared to him. Also as that which Jesus, whose are all things that are of the Father, is remembered to have prayed when baptized, it is not doubted that it was done to instruct us, for whom after the bath of baptism, so that the hall of heaven may be opened, it is necessary to live not idly but to persevere in fasting, prayers, and almsgiving. For although all sins are released in baptism, yet the frailty of the flesh is not yet strengthened. For as after crossing the Red Sea we indeed rejoice over the Egyptians slain, but in the desert of worldly conversation, other enemies come upon us who, with the leading and cooperating grace of Christ, are conquered by our efforts until we reach the promised country of eternal life.
Luke 3:21-22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Because though all sins are forgiven in baptism, not as yet is the weakness of this fleshly substance made strong. For we rejoice at the overwhelming of the Egyptians having now crossed the Red sea, but in the wilderness of worldly living there meet us other foes, who, the grace of Christ directing us, may by our exertions be subdued until we come to our own country. For not then were the heavens opened to Him whose eyes scanned the innermost parts of the heaven, but therein is shown the virtue of baptism, that when a man comes forth from it the gates of the heavenly kingdom are opened to him, and while his flesh is bathed unharmed in the cold waters, which formerly dreaded their hurtful touch, the flaming sword is extinguished. As if He said, In Thee have I appointed My good pleasure, i. e. to carry on by Thee what seems good to Me.
Luke 3:22 — On the Gospel of Luke
And the Holy Spirit descended in bodily form like a dove upon him. Truly in bodily form, because in the nature of divinity it could not be seen by mortals. Truly like a dove, because the spirit of discipline will flee deceit, nor will it dwell in a body subjected to sins. And because some, after the example of Simon, persist in the bitterness of gall and in the bond of iniquity, they can have no part or share in it. Hence, when the world's crimes were once purged by the flood in the figure of baptism, not by a raven, but by a dove bearing the olive branch in its mouth was peace announced as restored to the world. Mystically teaching that the anointing of the Holy Spirit will be present only to those who have been baptized in the simplicity of heart. For no one should think that the Lord after baptism was first anointed by the grace of the Holy Spirit, or that anyone has achieved progress in divine nature over time, but rather should know that from the very moment of human conception, the one who is true man, the same exists as true God. However, with the arrival of the dove, it was shown that in his body, that is, the Church, those especially who are baptized receive the Holy Spirit.
Luke 3:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The thrice ten years also which our Saviour had passed when He was baptized might intimate also the mystery of our baptism, because of the faith in the Trinity, and the obedience to the Decalogue. Or else, Jacob, taking the wife of his brother Eli who had died without children according to the command of the law, begot Joseph, by natural parentage his own son, but by the ordinance of the law the son of Eli.
Luke 3:23 — On the Gospel of Luke
And Jesus himself was beginning to be about thirty years old, being (as was supposed) the son of Joseph. Jesus is baptized at thirty years of age, and then finally begins to perform signs and teach, thereby showing the legitimate and mature time of age, to those who think any age, whether for a priest or for teaching, is appropriate. Who also, as was read above, at the age of twelve, sitting in the midst of the teachers in the temple, not teaching but asking questions, wanted to be found. For so that men would not dare to preach in an immature age, he at twelve years old asks people on earth, who by his divinity always teaches angels in heaven. Nor should anyone be moved against these things, that Jeremiah and Daniel received the spirit of prophecy as boys, because miracles are not to be drawn as examples of operation. For Almighty God makes even the tongues of infants eloquent, and out of the mouth of infants and sucklings perfected praise. But what we say with the practice of teaching is one thing, what we know from a miracle is another. However, the forty-year-old age of the baptized Savior can also intimate the mystery of our baptism, for the faith, namely of the Holy Trinity and the operation of the legal Decalogue. For the Decalogue indeed, with the grace of faith revealed, the more sublimely it is understood, the more devoutly it is fulfilled. For as some kind of sacred triennial time, he taught those to be baptized who said: Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Matt. XXVIII). As if he ordered this same triennium to be multiplied by ten when he added: Teaching them to observe all things whatsoever I have commanded you (Ibid.). In whose figure also the brazen sea, in which the priests about to enter the temple washed, is said to have been encompassed outwardly by a thirty cubit cord, and inwardly to hold three thousand baths. Because (with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.) This sense is supported by the apostles baptizing three thousand souls first after receiving the grace of the Holy Spirit. And because the mention of the brazen sea has arisen, it is pleasing to also inquire how the rules of baptism agree in other respects. From lip to lip (it says) ten cubits (3 Kings VII), because it is fitting for us not to be constrained by earthly anxiety, but to be expanded by the expectation of the heavenly denarius. Its lip is as the lip of a cup or an unfolded lily leaf: with one of which the cup of the Lord's passion is expressed, with the other the brightness of his resurrection is revealed. For that the Apostle says: Whoever is baptized into Christ Jesus is baptized into his death (Rom. VI), pertains to the lip of the cup. But that he adds: That as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life (Ibid.), looks to the flower of the unfolded lily. Its thickness is of three fingers, so that the strength of all baptized is solidified by the perfection of faith, hope, and charity. It had a height of five cubits, because whatever is sinned by sight, hearing, taste, smell, or touch, is all washed away by the water of regeneration. The oxen that bear it look in threes to each quarter of the sky so that the whole world is baptized in the faith of the Holy Trinity. It stood on the right side of the priest's court facing east towards the south, because with the grace of the New Testament standing, it was given by him who visited us the day spring from on high (Luke I). But also in countless places of Holy Scripture, the number thirty is found fitting for the sacraments of Christ and the Church. For even Joseph, who in the figure of resurrection and of the New Testament defended the Egyptians from famine for eighty years, took up the government of the kingdom purified of the filth of the dungeon at thirty years, and David at the same age began t…
Luke 3:32 — On the Gospel of Luke
Who was (he says) Mathan, who was David, who was Jesse. This number which Luke follows certainly indicates the abolition of sins, about which you will see in its place. Do not be surprised if Luke lists more successions from David to Christ, and Matthew fewer: that is, the former forty-three, the latter twenty-eight, admitting that the generation runs through different persons. For it can happen that some lived a long life, while men of another generation died prematurely, since we see many old men living with their grandchildren, but other men die as soon as they have begotten sons.
Luke 3:36 — On the Gospel of Luke
Who was Sela, who was Cainan, who was Arphaxad. The name and generation of Cainan, according to Hebrew truth, is found neither in Genesis nor in the Words of the Days; but it is claimed that Arphaxad begat Sela or Sale as a son without any intermediary; for it is written: Now Arphaxad lived thirty years and begot Sale (Gen. XI). And likewise in Chronicles: Arphaxad begot Sala, who also begot Heber (1 Chronicles I). Therefore, understand that blessed Luke took this genealogy from the edition of the seventy interpreters, where it is written that Arphaxad at the age of one hundred and thirty-five begat Cainan, and Cainan, when he was one hundred and thirty years old, begat Sela. But which of these is true, or if both can be true, God knows. We simply remind the reader that such a great discrepancy exists between the two codes in the series of time that from the flood to the birth of Abraham in Hebrew truth there are found to be 292 years, but in the translation of the seventy interpreters, 1,077 years are comprehended. And some chronographers, taking a middle course, removing only the generation of Cainan, and without correcting the other years according to the Hebrew example, describe 942 years of the same period.
Luke 3:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The name and generation of Cainan, according to the Hebrew reading, is found neither in Genesis, nor in the Chronicles, (dierum Vulg. verbis.) but Arphaxad is stated to have begot Sala his son, without any one intervening. Know then that Luke borrowed this generation from the Septuagint, where it is written, that Arphaxad at a hundred and thirty-five years old begot Cainan, but he at a hundred and thirty years begot Sala. It follows, Who was the son of Arphaxad.
Luke 3:37 — On the Gospel of Luke
He was Methuselah, he was Enoch. Beautifully the order of generations ascending from the baptized Son of God to God the Father, in the seventieth degree holds Enoch, who, with death delayed, was translated to paradise, to signify those who, regenerated in the grace of adoption of sons by water and the Holy Spirit, will in the meantime, after the absolution of the body, be received into eternal rest (since the number seventy, on account of the seventh Sabbath, most fittingly signifies the rest of those who, aided by the grace of Christ, have fulfilled the Decalogue of the law) and at the time of the resurrection, will be shown to be joined to the immutable wisdom of God, contemplating through the ages.
Luke 3:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But rightly rising up from the baptized Son of God to God the Father, he places Enoch in the seventy-seventh step, who, having put off death, was translated unto Paradise, that he might signify that those, who by the grace of adoption of sons are born again of water and the Holy Spirit, are in the mean time (after the dissolution of the body) to be received into eternal rest, for the number seventy, because of the seventh of the sabbath, signifies the rest of those who, the grace of God assisting them, have fulfilled the decalogue of the aw.
Luke 3:38 — On the Gospel of Luke
Who was Seth, who was Adam, who was of God. Because no iniquity of Christ, who had none, is of course joined with the iniquities of men, which he took upon himself in his flesh; therefore, the number according to Matthew, except for Christ, is forty. But because he unites us, cleansed and purged from all sin, to his own righteousness and that of his Father, as the Apostle says: "But he who is joined to the Lord is one spirit" (I Cor. VI), therefore in that number according to Luke, both Christ himself, from whom the enumeration begins, and God, to whom it leads, are included, and the number becomes seventy-eight, signifying the complete remission and abolition of all sins. For the Lord also made mention of this number when Peter asked him about forgiving a brother's sins. For he said: not only seven times, but seventy times seven must be forgiven (Matt. XVIII). Whence it is rightly believed that by the mention of this number, he ordered all sins to be forgiven. Nor did the Lord come in the seventieth and seventh generation to abolish all sins without reason or in vain, except because something lies hidden in that number which pertains to the signification of all sins. This is to be considered in the number eleven and seven. These numbers, when multiplied by each other, reach such an amount. For eleven times seven, or seven times eleven, make seventy-seven. But eleven signifies the transgression of ten. And if in ten is signified the perfection of blessedness, whence also it is that all those hired to the vineyard are rewarded with a denarius (Matt. XX), which happens when the seven-fold creature is joined to the Trinity of the Creator, it is clear that the transgression of ten signifies sin, by the proud desire of having something more and losing the integrity and perfection. This is multiplied by seven because that transgression made by the movement of man is signified. For the incorporeal part of man is signified by the number three. Whence it is that we are ordered to love God with all our heart, with all our soul, with all our mind (Mark XII). But the body is four; for many ways the nature of the body is found fourfold. Therefore, man, consisting of these combined, is not absurdly signified by the number seven. And movement is not expressed in numbers when we say one, two, three, four, etc., but when we say once, twice, thrice, four times. Accordingly (as I said), not seven and eleven, but seven times eleven signifies the transgression, made by the movement of the sinning man, that is, overstepping the stability of his perfection by the desire for having more. Therefore, suitably by multiplying eleven by seven, all sins reach the number seventy-seven. In which number also is found the full remission of sins, atoning us by the flesh of our priest, from whom this number now begins, and reconciling us to God, to whom this number now extends, through the Holy Spirit who appeared in the form of a dove in this baptism, where this number is mentioned. But if anyone wishes to dispute the exposition given above, by saying that Matthew listed not forty-one but forty-two generations, because, according to the account of the Chronicles, Jechoniah should be counted for two persons, namely father and son, let him understand that the same number nonetheless intimates the present time of the Church, which, with the Lord's cooperation, labors in the hope of the future Sabbath. For seven times six makes forty-two. And it is rare to find anyone who doubts that six pertains to work and seven to signaling rest. Wherefore, rightly, the people saved from the land of Egypt remained forty years in the desert, but because they diligently strove under the hope of entering into rest, they camped in forty-two exceedingly narrow paths. At the last of these, when they received Jesus as leader, immediately through the opening of the Jordan, they entered the promised seats, having conquered their enemies. Just as the Lord Jesus, in the forty-second genera…
Luke 4:1 — On the Gospel of Luke
Now Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit into the desert for forty days. This, immediately after the baptism of the Lord, Matthew and Mark designate. One of them, after describing His baptism, immediately subjoined: Then Jesus was led up by the Spirit into the desert to be tempted by the devil (Matthew IV). The other wrote thus: And immediately the Spirit drove him into the desert, and he was there for forty days and forty nights, and was tempted by Satan (Mark I). Indeed, lest anyone should doubt by which spirit he was led or driven into the desert, Luke prudently wrote first that Jesus, full of the Holy Spirit, returned from the Jordan, and then added, and was led by the Spirit into the desert, so that nothing might be thought to have prevailed against Him from an unclean spirit, who, full of the Holy Spirit, walked as He willed and did what He willed. For even later, where it is clearly stated that He was taken up or set up on high by the devil, it reflects not on His weakness, but on the enemy's arrogance who thinks to impose necessity on the Savior's will. Therefore, Jesus is not driven into the desert by the power of any evil spirit, but by the will of His own good Spirit, He enters the place of combat, certain of victory, to defeat the adversary. Here He also rightly shows us the order of virtuous living, so that after receiving in baptism the remission of sins and the grace of the Holy Spirit, we may gird ourselves more tightly against new snares of the ancient enemy, withdraw our mind from the world, and, like the manna in the desert, learn to hunger only for the joys of eternal life.
Luke 4:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That there might be no doubt by what Spirit He was led, while the other Evangelists say, into the wilderness, Luke has purposely added, And he was led by the Spirit into the wilderness for forty days. That no unclean spirit should be thought to have prevailed against Him, who being full of the Holy Spirit did whatever He wished.
Luke 4:2 — On the Gospel of Luke
And he ate nothing during those days, and when they were ended, he was hungry. The forty-day fast has authority both in the old books from the fast of Moses and Elijah, and from the Gospel, because the Lord fasted for the same number of days, demonstrating that the Gospel does not dissent from the law and the prophets. For the law is perceived in the person of Moses, and the prophets in the person of Elijah. Among them, he appeared gloriously on the mountain, so that it might more clearly stand out what the Apostle says about him: "Having a witness from the law and the prophets" (Romans 3). But in which part of the year is it more fitting that the observance of Lent should be established, if not adjacent and contiguous to the Lord's Passion, because in it is signified this laborious life, which requires continence, to fast from the friendship of this world. Otherwise: the Lord fasted while he was tempted before death, still needing food. However, he ate and drank after the resurrection, already not needing food. For here he was showing our labor in himself, but there his consolation in us, defining both in forty days. For this number seems to signify the course of this age, in those who are called by grace, to him who did not come to abolish the law, but to fulfill it (Matthew 5). For there are ten commandments of the law, now diffused by the grace of Christ throughout the world, and the world is fourfold, and ten times four makes forty. Because those redeemed by the Lord, he has gathered from the regions. From the East, and the West, and the North, and the sea. Thus fasting for forty days before the death of the flesh, as if he were crying out: Abstain from the desires of this world (1 Peter 2). But eating and drinking for forty days after the resurrection of the flesh, as if he were crying out: Behold, I am with you until the end of the age (Matthew 28). Fasting is indeed in the tribulation of struggle, because he who is in the contest abstains from everything. But food is in the hope of peace, which will not be perfect until our body, whose redemption we await, puts on immortality, which we do not yet attain by glory, but are nourished by hope. The Apostle shows that we engage in both together, saying: Rejoicing in hope, patient in tribulation (Romans 12). As if that were in food, this in fasting. For simultaneously, as we tread the Lord's way, we fast from the vanity of the present age, and are refreshed by the promise of the future, not setting our hearts here, but feeding our hearts above. But the fact that the Lord was hungry after the days of fasting were ended, whereas nothing of the sort is written of Moses or Elijah when they fasted, happened so that he, fearing the temptation, would not flee away sad, whom he saw proclaimed with so many heavenly signs, and equal to the most excellent men in abstaining. For the humble God-man was hungry, so that he might not reveal to the enemy the sublime man-God.
Luke 4:3 — On the Gospel of Luke
The devil said to him: If you are the Son of God, command this stone to become bread. The ancient enemy recognized that the redeemer of the human race had come into the world, his conqueror, and thus said through a possessed man: What have we to do with you, Son of God? Have you come here to torment us before the time? (Matt. VIII). However, when he first saw Him as vulnerable, observed Him able to endure mortal things due to His humanity, everything he suspected about His divinity came into doubt out of the pride of his arrogance. For nothing wise, except for the proud, doubted that He was God when he saw Him humble. Therefore, he turned to the means of temptations. But not like us who are pure humans, often shaken by attacking temptation, was the soul of our Redeemer troubled by the necessity of temptation. For our enemy, even if he was permitted to take Him to a high mountain, even if he proclaimed he would give Him the kingdoms of the world, even if he showed stones that could be turned into bread, still he could not shake the mind of the Mediator between God and men with temptation. For He graciously endured all these things outwardly, such that His mind inwardly, remaining attached to His divinity, remained unshaken. Even when it is said that He was troubled in spirit and groaned, He Himself divinely arranged how much He would be troubled humanly.
Luke 4:4 — On the Gospel of Luke
And Jesus answered him: It is written that man does not live by bread alone, but by every word of God. The Lord replied in this way because it was his purpose to conquer the devil with humility, not with power. It should also be noted that the devil would not have had the occasion to tempt unless the Lord had begun to fast. According to that: Son, when you come to serve God, prepare your soul for temptation (Ecclesiasticus 2). But also, the very response of the Savior indicates that it was a man who was tempted: Man does not live by bread alone, but by every word of God. Therefore, if anyone does not feed on the word of God, he does not live. Otherwise: Our enemy, while we are still placed in this life, the more he sees us rebelling against him, the more he strives to conquer us. For he neglects to strike those whom he feels he possesses in quiet right. Against us, however, he is incited all the more violently, because he is driven out of our hearts as if from the right of his own dwelling. For the Lord figured this in Himself under a certain dispensation, who did not allow the devil to tempt Him except after baptism, to indicate to us a certain sign of the future course of life, that His members would bear the sharper snares of temptations once they had progressed to God.
Luke 4:5 — On the Gospel of Luke
And the devil led him up, and showed him all the kingdoms of the world in a moment of time. When God, made man, is said to be led by the devil, the mind recoils, human ears shudder to hear this. Yet we recognize these things are not incredible, if we consider other deeds in him. Certainly the devil is the head of all the wicked, and all the wicked are members of this head. Therefore, what wonder if he allowed himself to be led by him to a mountain, who also endured being crucified by his members? It is not unworthy of our Redeemer, who willed to be tempted, having come to be killed. For it was just that he should overcome our temptations with his own temptations, just as he came to conquer our death with his death. But indeed, worldly and temporal things are shown in a moment of time. For it does not so much indicate the speed of sight, as it expresses the fragility of fleeting power. For in a moment all these things pass away, and often the honor of the world departs before it arrives. For what can be long-lasting in the world, when even the ages themselves are not long-lasting?
Luke 4:6 — On the Gospel of Luke
And he said: I will give you all this power and their glory, for they have been delivered to me, and I give them to whom I will. Therefore, if you will fall down and worship before me, all will be yours. Arrogant and proud, he even speaks this out of boastfulness, not that he holds power over the whole world, such that the devil could give all kingdoms, since we know that many holy men were made kings by God. He says, if you will fall down and worship before me. Therefore, he who will worship the devil has already fallen.
Luke 4:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The devil saying to our Saviour, If thou wilt fall down and worship me, receives answer that he himself ought rather to worship Christ as his Lord and God. But some one may ask how this injunction agrees with the word of the Apostle, which says, Beloved, serve one another. (Gal. 5:13.) In the Greek, δουλεία signifies a common service, (i. e. given either to God or man,) according to which we are bid to serve one another; but λατρεία is the service due to the worship of the Deity, with which we are bid to serve God alone.
Luke 4:8 — On the Gospel of Luke
And Jesus answered him, saying: It is written, thou shalt worship the Lord thy God, and Him only shalt thou serve. The devil said to the Savior: If thou wilt fall down and worship me, but hears in return that he ought rather to worship Him, the Lord and his God. Perhaps someone might ask how it agrees that here it is instructed that the Lord alone is to be served, with the Apostle's word which says: But by love serve one another (Galatians V). But this is easily resolved by considering the origin of the Greek language from which the Scripture is translated, in which servitude is named in two ways with different meanings. It is called λατρεία, and it is called δουλεία. However, dulia is understood as common servitude, that is, whether offered to God or to anyone in the order of nature. From which also, servant, that is, δοῦλος, takes its name in Greek. Latria, however, is called that servitude which is due only to the worship of divinity, and is not to be shared by any creature. Hence also idolaters are named who spend vows, prayers, and sacrifices which were owed to God alone, upon idols. Therefore, we are commanded to serve one another by love, which is in Greek δουλεύειν. We are commanded to serve only God, which is in Greek λατρεύειν. Hence it is said: And Him only shalt thou serve, which is in Greek λατρεύσεις. And again: For we are the circumcision, serving the Spirit of God (Philippi. III), which is in Greek λατρεύοντες.
Luke 4:9 — On the Gospel of Luke
And he brought him to Jerusalem, and set him on the pinnacle of the temple. So that whom neither gluttony nor avarice could overcome, he might tempt with vain glory, if perhaps by boasting of his victory he might cast him down.
Luke 4:10-11 — On the Gospel of Luke
For it is written that he has commanded his angels concerning you, to keep you, and that they will lift you up in their hands, so that you will not strike your foot against a stone. We read this in the ninetieth Psalm. Indeed, the prophecy there is not about Christ, but about a holy person. Therefore, the devil interprets the Scriptures wrongly. Certainly, if he had truly known it was written about the Savior, he should have quoted what follows in the same Psalm against himself: "You will tread on the asp and the basilisk, and you will trample the lion and the dragon" (Psalm XC). He speaks of the help of angels as if to a weak person, but he is silent about the trampling of himself, like a trickster.
Luke 4:12 — On the Gospel of Luke
And Jesus answering said to him: It is said: You shall not tempt the Lord your God. The devil's false arrows from the Scriptures, he breaks with the true shields of the Scriptures. And it is to be noted that he brought forth necessary testimonies only from Deuteronomy, to show the sacraments of the second law. You shall not tempt, he says, the Lord your God. For it was suggested to him as if to a man, that he should test by some sign how great he was, that is, how much he could do with God. This is done wrongly, when it is done. For it pertains to sound doctrine, when a man has something to do, not to tempt the Lord his God. For the Savior himself could indeed protect his disciples, to whom he said: If they persecute you in one city, flee to another (Matt. X). He provided an example of this beforehand. For though he had the power to lay down his life, and would not lay it down except when he wanted, yet as an infant he fled to Egypt with his parents carrying him. And he went up to the feast not openly, but secretly, while at other times he spoke openly to the angry Jews and to those listening with the most hostile intention, who yet were unable to lay hands on him because his hour had not yet come. So he who, by teaching and rebuking openly, and yet not allowing the rage of his enemies to have any effect on him, demonstrated the power of God, but by fleeing and hiding, he also taught the weakness of man, so that man should not dare to tempt God, when he has something to do to escape what must be avoided.
Luke 4:13 — On the Gospel of Luke
And when all temptation was finished, the devil departed from him for a time. You see, the devil himself is not persistent in effort, but usually yields to virtue. And although he never ceases to envy, he fears to persist, because he often flees from being triumphed over. Therefore, hearing the name of God, he departed (he says) for a time. Later, he came not to tempt, but to openly fight. Although often the ancient enemy, after he has inflicted the struggle of temptations on our mind, retreats temporarily from his own contest, not to end the malice he has inflicted, but so that, returning suddenly, he may burst in more easily and unexpectedly on hearts made secure through peace. It should be noted, however, that after the three deceptions of the tempter were exposed, he says that all temptation was finished. Because indeed, in these are embraced the origins and sources of all vices. With John attesting who said: For all that is in the world, is the lust of the flesh, and the lust of the eyes, and the pride of life (1 John 2). And in the gospel parable, only three affairs of the reprobate exclude them from the feasts of eternal life. The first (he says) said: I have bought a field, and I must go out and see it. And another said: I have bought five yoke of oxen, and I go to prove them. And another said: I have married a wife, and therefore I cannot come. The desire for a wife, like gluttony, concerns the lust of the flesh. The purchase of a villa, which is not devoid of greed, pertains to the pride of life. The trial of five yokes, that is, curiosity about physical things, which is vain glory, is related to the lust of the eyes. For curiosity prevails mostly through the eyes, and the Lord Himself is indeed tempted face to face as if by a stronger one. But we, having received the grace of the Spirit in baptism, enter the desert of virtues, when we undertake the Lenten fast, that is, determining to abstain from worldly enticements throughout our life, we are either tempted by hidden snares or sometimes even struck closer. He who, persuading, says: You are a strong man, eat and drink, and remain the same, should be guarded against, lest he unknowingly offers us the serpent's old poison. And it must be said: Man does not live on bread alone, but on every word of God. Indeed, many who have overcome the lust of the flesh are immediately tempted by greed and are often also overcome, so much so that they do not fear to worship the devil for the gifts offered. When many praise their continence, and even greater persons honor them, giving gifts, it happens that the victors over pleasures are conquered by love of money, and with growing madness over time, they not only do not refrain from consorting with the demon-filled rich whom they recognize through blatant crimes, but also bow their heads in worship and embrace them. Hence the Apostle says that greed is idolatry. If, following the Savior's example, they triumph over this by worshiping the Lord, their God, and serving Him alone for eternal joys, the third pestilence of vain glory will come, which exalts the victors over the previous vices because of their own strength, presuming that those placed on the height of virtues can no longer fall. And this is clearly to tempt God with curious eyes, boasting of one's merits. Against this, the Lord, increasing the disciples' faith, said: When you have done all that is commanded you, say: We are unworthy servants; we have done what we ought to do (Luke XVII). For when He elsewhere commanded that we do not perform our righteousness before men, He added only fasting, almsgiving, and prayer in the same definition, opposing three weapons of defense against the triple weapon of the enemy: that fasting may drive away the lust of the flesh, almsgiving may drive away greed, and prayers may drive away the boast of merits. It is sufficient to have said these things about the principles of the gospel dispensation in one book; however, considering both our…
Luke 4:14 — On the Gospel of Luke
And Jesus returned in the power of the Spirit into Galilee, and a report about him went out through all the surrounding region. And he taught in their synagogues, being glorified by all. The power of the Spirit here means the signs of miracles. As also elsewhere, the Jews marveled. "Whence," they say, "does this man get this wisdom and these mighty works?" (Matt. XIII). That is, they refer wisdom to teaching, and power to deeds. Both are equally combined in this passage, as it declares that Jesus, having entered in the power of the Spirit, also taught in their synagogues. Hence, deservedly, he was magnified by those present and his fame spread through the absent ones. This could not happen unless by the evidence of his deeds or words manifest to those present. But anyone searching for the time and order of these events will find it in the Gospel of John, as has been mentioned. Setting aside other details, I will quote one testimony: "When he came to Galilee, the Galileans welcomed him, having seen all that he had done in Jerusalem at the feast" (John IV). It should be noted that first Jesus demonstrated the power of the Spirit and later dispensed the grace of doctrine; he recalls that first fame spread because of the miracles, and then the teaching was magnified. According to the order briefly commended in the Acts of the Apostles: "Jesus began to do and teach" (Acts I). For he first began to do, and then to teach, lest any teacher should presume to command his hearers things which he himself has not yet accomplished.
Luke 4:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By the power of the Spirit he means showing forth of miracles.
Luke 4:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And because wisdom belongs to teaching, but power to works, both are joined here, as it follows, And he taught in the synagogue. Synagogue, which is a Greek word, is rendered in Latin congregatio. By this name then the Jews were accustomed to call not only the gathering together of people, but also the house where they met together to hear the word of God; as we call by the name of Church, both the place and the company of the faithful. But there is this difference between the synagogue which is called congregation, and the Church which is interpreted convocation, that flocks and cattle, and any thing else can be gathered together in one, but only rational beings can be called together. Accordingly the Apostolical doctors thought right to call a people which was distinguished by the superior dignity of a new grace rather by the name of Church, than Synagogue. But rightly also was the fact of His being magnified by those present proved, by actual evidence of word and deed, as it follows, And he was magnified by all.
Luke 4:16 — On the Gospel of Luke
And He came to Nazareth, where He was brought up, and, according to His custom, He entered the synagogue on the Sabbath day. Synagogue, in Greek, means congregation in Latin, which term was used to mean not only the assembly of many people, but also the house where the Jews gathered to hear or speak the word of God. Hence the Lord said to the high priest Annas: I have always taught in the synagogue and in the temple, where all the Jews come together. Just as we also call the churches of the faithful both places and choirs. However, there is a difference between synagogue, which means congregation, and church, which means convocation, in that the people of the Old Testament were known by both terms, but the people of the New Testament are called only church. For, evidently, even animals and inanimate things can be gathered into one, but only those using reason can be called together. Therefore, it seemed proper to the apostolic writers and teachers that the people of the new grace, endowed with greater dignity, be called into the unity of the faith, rather than gathered, namely, to be referred to as the Church, and not the Synagogue. They would gather on the Sabbath in the synagogues, so that, as the Lord commanded: Be still and know that I am God (Psalm 46), they would set aside worldly affairs and rest with a quiet heart to meditate on the teachings of the law. To this day, the indication of this devotion endures in the Church, which in some places, in memory of the ancient religion, is accustomed to recite on the Sabbath the song of Deuteronomy in which is contained the entire state of the ancient people, what they deserved when God was offended, and what when He was appeased. Otherwise, it would be out of order to recite the last song of Moses on the earlier days of the week after the sayings of the prophets. Therefore, Jesus entered the synagogue on the Sabbath day to complete the rite of the Mosaic law with the fullness of heavenly grace.
Luke 4:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They flocked together on the Sabbath day in the synagogues, that, resting from all worldly occupations, they might set themselves down with a quiet mind to meditate on the precepts of the Law. Hence it follows, And he entered as was his custom on the Sabbath day into the synagogue.
Luke 4:17 — On the Gospel of Luke
And he stood up to read, and the book of the prophet Isaiah was handed to him. Indeed, it is a sign of the most humble dispensation, by which God had come among men to serve, not to be served, that he did not disdain to take up the office of the reader. But with a higher providence, Luke began the account of the Lord's deeds with the reading and explanation of the prophet, because all the Scriptures of prophecy reaching up to him were to be revealed through him to us, and in him were to be fulfilled. Wherefore he also explains both of these more clearly at the end of his Gospel, when, after first setting down the saying of the Savior: "For it is necessary that all things written in the law of Moses, and the prophets, and the psalms about me be fulfilled" (Luke 24); then he immediately added: "Then he opened their understanding, so that they might understand the Scriptures" (ibid.). Therefore, Jesus stood up to read, in order to correct those whom he had not converted by the new operation of signs, with the testimony of prophetic reading.
Luke 4:18 — On the Gospel of Luke
The Spirit of the Lord is upon me, because He has anointed me to preach the gospel to the poor, etc. Speaking previously about the calling of the Gentiles and the confirmation of the Church through the prophet, the Savior, among other things, said: I am the Lord, in its time I will do this swiftly (Isaiah 60), and immediately he added this, which has been read here: The Spirit of the Lord is upon me. Not because the Lord God has a Lord God, but because, according to the dispensation of the assumed flesh, He says those things which are humble. To whom the Psalmist had already said: You loved justice and hated iniquity; therefore God, your God, has anointed you with the oil of gladness above your companions (Psalm 45). For when companions are mentioned, understand it to mean the nature of the flesh, by which God has us as companions of His substance. And because it was a spiritual anointing, and by no means of a human body, as it was with the priests of the Jews, therefore He is remembered as having been anointed above His companions, that is, other saints. This anointing was fulfilled at that time when He was baptized in the Jordan, and the Holy Spirit descended upon Him in the form of a dove and remained on Him. Therefore, He was anointed with the oil of the spirit and heavenly power, so that He might enrich the poverty of human condition with the treasure of the eternal resurrection, remove the captivity of the mind, and enlighten the blindness of souls. Blessed are the poor, he says, because yours is the kingdom of God (Luke 6). And again: If the Son sets you free, you will be free indeed (John 8). And again: Whoever follows me will not walk in darkness, but will have the light of life (ibid.).
Luke 4:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He is sent also to preach the Gospel to the poor, saying, Blessed are the poor, for yours is the kingdom of heaven. Or, because it is written, A broken and a contrite heart God will not despise. (Ps. 51:17.) He says therefore, that He is sent to heal the broken hearted, as it is written, Who heals the broken hearted. (Ps. 147:3.) It follows, And to preach deliverance to the captives. Or, to set at liberty them that are bruised; i. e. to relieve those who had been heavy laden with the intolerable burden of the Law.
Luke 4:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For not only was that year acceptable in which our Lord preached, but that also in which the Apostle preaches, saying, Behold, now is the accepted time. (2 Cor. 6:2.) After the acceptable year of the Lord, he adds, And the day of retribution; that is, the final retribution, when the Lord shall give to every one according to his work.
Luke 4:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He read the book to those who were present to hear Him, but having read it, He returned it to the minister; for while He was in the world He spoke openly, teaching in the synagogues and in the temple; but about to return to heaven, He committed the office of preaching the Gospel to those who from the beginning were eye-witnesses and ministers of the word. He read standing, because while explaining those Scriptures which were written of Him, He condescended to work in the flesh; but having returned the book, He sits down, because He restored Himself to the throne of heavenly rest. For standing is the part of the workman, but sitting of one who is resting or judging. So also let the preacher of the word rise up and read and work and preach, and sit down, i. e. wait for the reward of rest. But He opens the book and reads, because sending the Spirit, He taught His Church all truth; having shut the book, He returned it to the minister, because all things were not to be said unto all, but He committed the word to the teacher to be dispensed according to the capacity of the hearers. It follows, And the eyes of all in the synagogue were fastened on him.
Luke 4:20 — On the Gospel of Luke
And when he had folded the scroll, he gave it back to the minister, and sat down. The Lord read the scroll aloud to all those present, and having read it, gave it back to the minister. For as he testifies elsewhere, when he was in the world, he spoke openly to the world, always teaching in the synagogue and in the temple, where all the Jews were accustomed to gather. But as he was about to return to heaven, he entrusted the duty of preaching to those who from the beginning had seen him and had been ministers of the word. And it is right that he read while standing, but after returning the book, he sat down. For standing is the posture of one who is working; sitting is the posture of one who is resting or judging. For the Lord Jesus Christ, in order to make known to us the way of knowledge that was written about him, deigned to work in the flesh for a time. But after completing the duty of his holy dispensation, he chose disciples to follow his teaching, and restored himself to the throne of heavenly rest, from where he now dispenses all things with hidden judgment, and will appear as the manifest judge at the end of the whole age. At the same time, he mystically sets forth an example, that each preacher of his word should also be a doer of the same. Let him rise, read, and sit down: that is, let him work, preach, and thus expect the rewards of rest. And it is to be noted that he himself read the unfolded book, but gave it back to the minister closed. For he also taught his Church, through the Spirit of truth sent from the Father, in all truth, and yet admonished by his own example that not everything is to be said to everyone, but the word is to be dispensed by the teacher according to the capacity of the listeners, when he said: "I have many things to say to you, but you cannot bear them now."
Luke 4:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Because, in fact, as that Scripture had foretold, the Lord was both doing great things, and preaching greater.
Luke 4:22 — On the Gospel of Luke
And all bore witness to him and marveled at the words of grace that proceeded from his mouth. They bore witness to him, attesting truly, as he had said, that he was the one whom the prophets had sung about, truly anointed with the grace of the Holy Spirit, and that they themselves, the poor, the blind, the captives, and the broken, needed his gifts in every way.
Luke 4:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They bare Him witness that it was truly He, as He had said, of whom the prophet had spoken.
Luke 4:23 — On the Gospel of Luke
And he said to them: Certainly you will quote me this proverb: Physician, heal yourself: whatever, etc. Their insane perfidy, although ignorant of sound faith, confesses it, calling the Lord Christ both a craftsman and a physician. For he is indeed the true craftsman, because all things were made through him. He is a physician, because all things were restored through him in heaven and on earth. And as he himself testifies about himself: Those who are well have no need of a physician, but those who are sick (Mark II). And since we have said by what instrument he works as a craftsman, let us also say by what method he heals. Passing by, he saw a man blind from birth, he spat on the ground, and made mud with the saliva, and applied it to his eyes, and said to him: Go, wash in the pool of Siloam, which means Sent. So he went and washed, and came back seeing (John IX). Recognize then the greatness of his healing method, and rejoice because through this you have deserved to be enlightened. The mud from the earth is the flesh of Christ. The saliva from the mouth is his divinity, because the head of Christ is God. The saliva mixed with the mud enlightens us when baptized in the pool of Siloam, because the Word became flesh, and dwelt among us, and we beheld his glory (John I), which we could not comprehend before, being hindered by darkness. Therefore, you were created through the craftsman Christ, so that you might exist. You were recreated through the physician Christ, so that after wounds you might be healthy. Although he is advised by the scornful citizens to heal himself, that is, to perform miracles in his own country, he is not excused in vain by another Evangelist, because he could not perform any miracle there, except that he laid his hands on a few sick people and healed them. And he marveled because of their unbelief. Lest anyone should think that a lesser affection should be given to one's own country. Therefore, he loved the citizens, but they themselves deprived themselves of the love of their fatherland through spite.
Luke 4:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now that Christ is called a Prophet in the Scriptures, Moses bears witness, saying, God shall raise up a Prophet unto you from among your brethren. (Deut. 18:15.)
Luke 4:24 — On the Gospel of Luke
He said: Amen, I say to you, no prophet is accepted in his own country. That the Lord Christ is called a prophet in the Scriptures, Moses is a witness, who said: God will raise up for you a prophet from among your brothers like me (Deut. XVIII). Not only he who is the head and Lord of the prophets but also Elijah, Jeremiah, and the rest of the prophets were held in less regard in their own country than in distant cities. For it is almost natural that citizens always envy their fellow citizens. For they do not consider the man's present works, but remember his fragile childhood, as if they themselves had not reached mature age through the same stages of life.
Luke 4:25 — On the Gospel of Luke
Truly I say to you, there were many widows in the days of Elijah in Israel when the sky was closed for three years, etc. It is not (he says) that I withhold divine benefits from the disdainful citizens, contrary to the deeds of the prophets. For just as when famine once afflicted the whole land, no one in Judea was found worthy of hospitality to Elijah, but a widow of a foreign nation was sought, who, by the grace of faith, should be visited by such a great prophet. And just as among the many lepers there, only Naaman the Syrian, because he sought devoutly, deserved to be cured by the prophet Elisha, so here you will be deprived of the heavenly gift for no other reason than envy and faithlessness. If you were to critically examine the deeds of the prophets, and now allegorically study them, you would indeed find that the Lord, in the faithlessness and arrogance of His own homeland, from which He was not received, has noted the pride of the Jews. But by the name of Capernaum, which is interpreted as the field of consolation, He foretold the salvation of the Gentiles, where greater signs are daily performed by the apostles and the successors of the apostles, not so much in the healing of bodies as in the healing of souls. Therefore, the widow to whom Elijah was sent represents the Church of the Gentiles, which, long deserted by its Maker, nurtured with meager provision, that is, taught with the word devoid of fruit, the people ignorant of the true faith—as if it were a poor son—until the prophetic word came, which, when the fleece of Israel was dried up, with the door of heaven closed, was in danger of famine in Judea, would be nourished there and would simultaneously nourish, and thus, received by those who believed, would both refresh the believers and be refreshed by them. Hence, it is fittingly said that this same widow lived in Sarepta of Sidon. Sidon means useless hunting; Sarepta, on the other hand, denotes fire or famine of bread. For where sin abounded, grace did much more abound (Rom. 5). Where efforts were directed to acquiring superfluous things, like a concern for hunting, where there was a dire thirst and a famine of spiritual bread, there the flour and oil are blessed by the prophetic word, that is, the fruit and joy of charity, or the grace of the Lord's body and the anointing of chrism, were enriched by the inexhaustible gift of the heavenly word. So far the oil of spiritual joy and the flour of blessing in the vessels has not run out, while the rest of the nations who do not believe are in misery for the lack of divine bread, and are devoted to useless hunting. For she herself, wonderfully intending to make a mystical bread before she died, testified that she wished to gather two sticks, expressing the sign of the cross not only by the name of the wood but also by the number of the woods, by which the bread of eternal life was prepared for us.
Luke 4:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Sidonia signifies a vain pursuit, Sarepta fire, or scarcity of bread. By all which things the Gentiles are signified, who, given up to vain pursuits, (following gain and worldly business,) were suffering from the flames of fleshly lusts, and the want of spiritual bread, until Elias, (i. e. the word of prophecy,) now that the interpretation of the Scriptures had ceased because of the faithlessness of the Jews, came to the Church, that being received into the hearts of believers he might feed and refresh them.
Luke 4:27 — On the Gospel of Luke
And there were many lepers in Israel under Elisha the prophet, and none of them were cleansed, except Naaman the Syrian. Because the story is well-known, it is necessary to disclose a few things about the mystery. And thus Naaman the Syrian, who is interpreted as "beauty," represents the people of the nations, once stained by the leprosy of unbelief and sins, but purified from all foulness of mind and body through the sacrament of baptism. Advised by a captured girl, which is the grace of divine inspiration, which the Jews could not keep but the Gentiles seized, he was urged to hope for salvation and to be washed seven times. Because obviously, the only type of baptism that regenerates by the Holy Spirit saves. Hence it is rightly remembered that his flesh appeared like the flesh of a small child after the washing. Either because grace as a mother begets all baptized in Christ to a single infancy, or more likely he is to be understood as the child of whom it was said: A child is born to us, a son is given to us (Isaiah 9). By whose body through baptism the whole offspring of believers is united. And so that you may know all the prefigured sacraments of baptism here, in which we are commanded to renounce Satan and to confess faith, Naaman declares that he will no longer make offerings to foreign gods, but will serve the Lord alone in all things. He also rejoices to take with him a portion of the Holy Land, because the baptized must also be confirmed by participation in the body of the Lord. Therefore, worthily, Naaman, whose body is washed by water while his heart is washed by faith, that is, the people of the nations, is preferred to the Jews, who are sullied by the leprosy of obstinacy. Worthily, the widow of Zarephath, that is, the Church, desiring to be renewed by the wood of the cross, is refreshed with the bread of the holy body and the anointing of the life-giving Spirit, while the Jews perish from the famine of the word. And it is proven that the Lord denied the gifts of virtues to His fellow citizens not because of His inability, but because of their envy, and by this example the whole nation was ultimately forsaken by Him, not because they were not loved, but because they themselves did not desire to be loved, evidently, as the teachers dispersed throughout the whole world for the salvation of the nations. But what the Lord declared about the Jews, they themselves testified by deed about themselves. For it follows:
Luke 4:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For Naaman, which means beautiful, represents the Gentile people, who is ordered to be washed seven times, because that baptism saves which the seven-fold Spirit renews. His flesh after washing began to appear as a child's, because grace like a mother begets all to one childhood, or because he is conformed to Christ, of whom it is said, Unto us a Child is born. (Isa. 9:6.)
Luke 4:28 — On the Gospel of Luke
And they were all filled with wrath in the synagogue upon hearing these things, and they rose up and drove Him out of the city. Indeed, the sacrileges of the Jews, which the Lord had foretold long before through the prophet, saying: "They repay me evil for good" (Psalm 35), He teaches in the Gospel to have been completed. For while He was spreading benefits among the people, they inflicted injuries. Nor is it surprising that they lost salvation, who drove the Savior out of their borders. For the Lord is moral, and He who taught His apostles by His own example to become all things to all men, neither rejects the willing, nor binds the unwilling, nor resists those who cast Him out, nor fails those who ask. Thus, elsewhere, He left the Gerasenes, as they could not bear His powers, as if they were weak and ungrateful. At the same time, understand that it was not out of necessity but a voluntary passion of the body; not captured by the Jews, but offered by Himself. For indeed, when He wills, He is captured; when He wills, He escapes; when He wills, He is suspended; when He wills, He is not held.
Luke 4:29 — On the Gospel of Luke
And they led him, it says, to the brow of the hill on which their city was built, that they might throw him down headlong. But he, passing through the midst of them, went his way. O inheritance worse than the disciples' teacher! The devil tempts the Lord with words, the Jews with deeds. The former says, Throw yourself down; the latter attack to throw him down. Indeed, the Lord had ascended to the brow of the hill to be thrown down, but through the midst of them, with the mind of the furious suddenly changed or stunned, he descended, for he preferred to heal rather than to destroy them, so that seeing their wicked attempts frustrated, they might desist from demanding his death henceforth. For the hour of his passion had not yet come, which was not to be on any Sabbath, but on the Preparation of the Passover. Nor had he yet approached the place of passion, which was not in Nazareth, but prefigured in Jerusalem by the blood of sacrifices. Nor had he chosen the kind of death, which was proclaimed from the beginning as crucifixion. Therefore, he wished not to be thrown down by the Nazarenes, not to be stoned by the Jerusalemites, not to be killed among the Bethlehemite children by Herod, nor to be consummated by any other death. For what sign of regal power would shine forth in such a death, whereby the forehead of the faithful might be armed? But only the banner of the cross was awaited, the figure of which could be traced with the swiftest motion of the right hand against the temptations of the malignant enemy, and the same figure could also be considered a type of singular monarchy. As the Apostle, expounding the triumph of the cross, says: At the name of Jesus every knee should bow, of those in heaven, and on earth, and under the earth (Philippians 2). For this is why the peaks of the same cross extend to the heavens, the depths reach the underworld, and the arms cover the earth.
Luke 4:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Worse are the Jewish disciples than their master the Devil. For he says, Cast thyself down; they actually attempt to cast Him down. But Jesus having suddenly changed His mind, or seized with astonishment, went away, since He still reserves for them a place of repentance. Hence it follows, He passing through the midst of them went his way.
Luke 4:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The hour of His Passion had not yet come, which was to be on the preparation of the Passover, nor had He yet come to the place of His Passion, which not at Nazareth, but at Jerusalem, was prefigured by the blood of the victims; nor had He chosen this kind of death, of whom it was prophesied that He should be crucified by the world.
Luke 4:31 — On the Gospel of Luke
And he went down to Capernaum, a city of Galilee, and taught them on the Sabbath. Behold the mercy of the Lord the Savior: neither moved by indignation, nor offended by wickedness, nor violated by injury, he does not abandon Judea; rather, forgetting the injury, but mindful of mercy, sometimes teaching, sometimes liberating, sometimes healing, he soothes the hearts of the faithful people. But that he especially grants the gifts of his healing and teaching on Sabbaths, shows that he is not under the law, but above the law, who also came to fulfill the law, not to dissolve it, choosing not the Jewish Sabbath, on which it is not lawful to light a fire or move hand and foot, but the true Sabbath and the rest beloved to the Lord, if, caring for the salvation of souls, we abstain from servile work, that is, from all illicit things.
Luke 4:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The word of the teacher is with power, when he performs that which he teaches. But he who by his actions belies what he preaches is despised.
Luke 4:32 — On the Gospel of Luke
And they were amazed at his teaching, because his word was with authority. The word of the teacher is made with authority when he performs the things he teaches. For he who destroys his own words with deeds is scorned. Whom, on the contrary, the Apostle instituting against the teacher says: Let no one despise your youth (1 Tim. 4). But uniquely the Lord and principally alone spoke from good authority, because he committed none from bad weakness. For from the power of divinity he had that which he ministered to us through the innocence of his humanity. In another way, his word was with authority, or as another evangelist says, he was teaching them as one having authority, and not as the scribes. Because the scribes were giving the people the precepts they learned through the law. But he, as the author and fulfiller of the law, either by changing or by augmenting what seemed less, acting freely, substituted them.
Luke 4:33 — On the Gospel of Luke
And in the synagogue there was a man having an unclean demon. Rightly in the synagogue was the man who had the unclean spirit, because he had lost the Holy Spirit. For the devil had entered where Christ had left. As even now some say they are Jews and are not, but are the synagogue of Satan.
Luke 4:34 — On the Gospel of Luke
And he cried out with a loud voice saying: Leave us alone; what have we to do with you, Jesus of Nazareth? Pause a little (he said), cease tormenting me, to whom there is no fellowship with our deceit. And indeed: For what partnership has light with darkness? Or what fellowship has Christ with Belial? (II Cor. VI.)
Luke 4:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As if he said, Abstain a while from troubling me, thou who hast no fellowship with our designs.
Luke 4:35 — On the Gospel of Luke
And Jesus rebuked him, saying: Be silent, and come out of him. Since by the envy of the devil death entered into the world (Wisdom II), therefore against the very author of death, the remedy of salvation had first to operate: firstly, the serpentine tongue, so that no longer might it spread its venom, had to be stopped; and then the woman who was first deceived, to be cured from the fever of carnal desire; thirdly, the man who listened to the words of the deceitful wife, to be chastised from the leprosy of his error. That there might be the same order of restoration in this gospel as there was of the fall.
Luke 4:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But by the permission of God, the man who was to be delivered from the devil is thrown into the midst, that the power of the Saviour being manifested might bring over many to the way of salvation. As it follows: And when he had thrown him in the midst. But this seems to be opposed to Mark, who says, And the unclean spirit tearing him, and crying with a loud voice, went out of him, unless we understand that Mark meant by tearing him the same as Luke by these words, And when he had thrown him in the midst, so that what follows, and hurt him not, might be understood to mean, that that twisting of limbs, and sore troubling, did not weaken him, as is often the case when devils depart from a man, leaving him with limbs cut and torn off. Well then do they wonder at such complete restoration of health. For it follows: And fear came upon all.
Luke 4:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Holy men were able by the word of God to cast out devils, but the Word Himself does mighty works by His own power.
Luke 4:36 — On the Gospel of Luke
Because he commands unclean spirits with authority and power, and they depart. For holy men also can expel demons, but they do so by the word of God, whereas the Word of God itself performs miracles by its own power.
Luke 4:38 — On the Gospel of Luke
Rising from the synagogue, he entered Simon's house. Now Simon's mother-in-law was suffering from a severe fever. If we say that a man delivered from a demon signifies a mind morally cleansed from unclean thoughts, it follows that the woman afflicted with a fever, but cured by the command of the Lord, represents the flesh restrained from the fervor of its own desires by the precepts of continence. For all bitterness, wrath, anger, clamor, and blasphemy are the fury of unclean spirits. And fornication, impurity, passion, evil desire, and covetousness, which is idolatry (Eph. IV), represent the fever of enticing flesh.
Luke 4:38-39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
At one time at the request of others, at another of his own accord, our Saviour cures the sick, showing that He is far aloof from the passions of sinners, and ever grants the prayer of the faithful, and what they in themselves little understand He either makes intelligible, or forgives their not understanding it. As, Who understands his errors? Lord, cleanse me from my secret faults. (Ps. 19:12.) For if we say that a man released from the devil represents morally the mind cleansed from unclean thoughts, consequently a woman vexed by fever, but cured at our Lord's command, represents the flesh controlled by the rules of continence in the fury of its own lust.
Luke 4:39 — On the Gospel of Luke
And immediately she rose and served them. It is natural for those recovering from fever, as health begins, to feel faint and sense the discomfort of their illness, but the health granted by the Lord's command returns fully at once. Not only does it return entirely, but it comes with such strength that she immediately serves those who had aided her. And, according to the laws of allegory, the members that served impurity unto iniquity to bear fruit unto death should now serve righteousness unto eternal life (Rom. VI).
Luke 4:40-41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The devils confess the Son of God, and as it is afterwards said, they knew him to be Christ; for when the devil saw Him distressed by fasting, he perceived Him to be truly man, but when he prevailed not in his trial he doubted whether or not He were the Son of God, but now by the power of Christ's miracles he either perceived or suspected Him to be the Son of God. He did not then persuade the Jews to crucify Him because he thought Him not to be Christ or the Son of God, but because he did not foresee that by this death he himself would be condemned. Of this mystery hidden from the world the Apostle says, that none of the princes of this world knew, for if they had known they would never have crucified the Lord of Glory. (1 Cor. 2:8.) But the Apostles themselves are commanded to be silent concerning Him, lest by proclaiming His divine Majesty, the dispensation of His Passion should be delayed.
Luke 4:40 — On the Gospel of Luke
When the sun was setting, all those who had sick people with various diseases brought them to him. And he, laying hands on each of them, cured them. The setting of the sun signifies the passion and death of the one who said: "As long as I am in the world, I am the light of the world." And as the sun sets, more demoniacs than before, more sick are healed. Because he, living temporally in the flesh, taught few of the Jews, but having trampled the kingdom of death, he transmitted the gifts of faith and salvation to all the nations throughout the world. Of which ministers, as if heralds of life and light, the Psalmist sings: "Prepare the way for him who rides upon the sunset." (Psalm 67). Indeed, the Lord ascended upon the sunset, because from where he lay down in the passion, from there he manifested his greater glory by rising again.
Luke 4:41 — On the Gospel of Luke
Demons also went out from many, crying out and saying: "You are the Son of God." And rebuking them, he would not allow them to speak, because they knew he was the Christ. Demons confessed the Son of God, and, as the evangelist bears witness, they knew he was the Christ. For the devil, having recognized a man exhausted by fasting for forty days, and being unable to tempt him, even to find out if he were the Son of God, now, through the power of signs, either understood or rather suspected that he was the Son of God. Therefore, he did not persuade the Jews to crucify him because he thought he was not Christ or the Son of God, but because he did not foresee that he would be condemned by his death. Indeed, about this mystery hidden from ages, the Apostle says: "None of the rulers of this age understood it; for if they had, they would not have crucified the Lord of glory" (1 Cor. 2). And why the Lord forbids demons to speak about him, the Psalmist reveals, who says: "To the sinner, however, God said: Why do you recount my ordinances?" (Psalm 49) and so on: lest anyone, while hearing the preacher, follow the one who errs. For the devil is an unworthy teacher, who often mixes falsehood with truth, to cover the testimony of fraud with the appearance of truth. But at other times, not only demons who unwillingly confessed are commanded to be silent about Christ, but also those who willingly wanted to confess after being healed by him. Indeed, even the apostles, who were to preach about him throughout the whole world after the resurrection, were absolutely commanded to be silent about him before his passion, lest, once his divine majesty was proclaimed, the dispensation of the passion be deferred, and, with the passion delayed, the salvation of the world, which was to come through this, be denied.
Luke 4:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But if the sun-setting mystically expresses the death of our Lord, the returning day denotes His resurrection, (the light of which being made manifest, He is sought for by the multitudes of believers, and being found in the desert of the Gentiles He is held back by them, lest He should depart;) especially as this took place on the first day of the week, on which day the Resurrection was celebrated.
Luke 4:42 — On the Gospel of Luke
But when the day came, he went out to a deserted place, and the crowds sought him, and came to him. If the death of the Lord is expressed by the setting sun, why is not his resurrection indicated by the returning day? The light revealed by which he is sought by the crowds of believers, found in the desert of the nations, is detained, lest he go away. Especially since this happened on the first day of the Sabbath, on which the resurrection was celebrated, the departure, the search, and the finding occurred.
Luke 5:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The lake of Gennesaret is said to be the same as the sea of Galilee or the sea of Tiberias; but it is called the sea of Galilee from the adjacent province, the sea of Tiberias from a neighbouring city. Gennesaret however, is the name given it from the nature of the lake itself, (which is thought from its crossing waves to raise a breeze upon itself,) being the Greek expression for "making a breeze to itself." (quasi a γιννάω et ἀὴρ.) For the water is not steady like that of a lake, but constantly agitated by the breezes blowing over it. It is sweet to the taste, and wholesome to drink. In the Hebrew tongue, any extent of water, whether it be sweet or salt, is called a sea.
Luke 5:1 — On the Gospel of Luke
Now it happened that while the crowd was pressing upon Him to hear the word of God, He was standing by the lake of Gennesaret. The lake of Gennesaret is said to be the same as the Sea of Galilee or the Sea of Tiberias. But it is called the Sea of Galilee from the adjoining province, the Sea of Tiberias from the nearby city, which was formerly called Chinnereth, but restored by Herod the tetrarch and named Tiberias in honor of Tiberius Caesar. Furthermore, Gennesar is said to derive from the nature of the water itself, as it is reputed to generate a breeze for itself with its rippling waves, being almost called in Greek "generating breeze for itself." For the water is not spread out as in the manner of a pond, but is stirred by frequent winds, sweet to drink, and suitable for drinking. But by the custom of the Hebrew language, any gathering of waters, whether sweet or salty, is called a sea. This lake, with the Jordan flowing through it, extends one hundred forty stades in length and forty in width. Therefore, since the present age is designated by the lake or the sea, the Lord stands by the sea, after overcoming the mortality of the fleeting life, having attained in the same flesh in which He suffered the stability of eternal rest. The gathering of the crowd to Him is a type of the nations running together in faith. Concerning which Isaiah says: "And all nations will flow to Him, and many peoples will go and say: Come and let us go up to the mountain of the Lord" (Isaiah 2).
Luke 5:2 — On the Gospel of Luke
And He saw two boats standing by the lake. The two boats placed by the lake symbolize the circumcision and the foreskin. It is well said that Jesus saw them, for the Lord knows who are His in both peoples. And He leads their heart from the waves of this world to the tranquility of future life, as if to the solidity of the shore, by living, that is by mercifully avoiding.
Luke 5:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now mystically, the two ships represent circumcision and uncircumcision. The Lord sees these, because in each people He knows who are His, and by seeing, i. e. by a merciful visitation, He brings them nearer the tranquillity of the life to come. The fishermen are the doctors of the Church, because by the net of faith they catch us, and bring us as it were ashore to the land of the living. But these nets are at one time spread out for catching fish, at another washed and folded up. For every time is not fitted for teaching, but at one time the teacher must speak with the tongue, and at another time we must discipline ourselves.
Luke 5:3 — On the Gospel of Luke
But ascending into one of the boats, which was Simon's, he asked him to put out a little from the land. And sitting down, he taught the crowds from the boat. Simon's boat is the early Church, about which Paul says: "For he who worked through Peter for the apostleship of the circumcised worked also through me for the Gentiles" (Galatians II). It is aptly called one, because the heart and soul of the multitude of believers were one (Acts IV). From which he taught the crowds, because he teaches the nations today through the authority of the Church.
Luke 5:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The ship of Simon is the primitive Church, of which St. Paul says, He that wrought effectually in Peter to the Apostleship of circumcision. (Gal. 2:8.) The ship is well called one, for in the multitude of believers there was one heart and one soul. (Acts 4:32.)
Luke 5:4 — On the Gospel of Luke
But when he had ceased speaking, he said to Simon: Put out into the deep and let down your nets for a catch. That he first asked Simon to put out the boat a little from the land signifies either to use the word cautiously with the crowds, so that neither earthly things are prescribed to them nor they are removed so deeply from earthly things into the depths of the sacraments that they do not understand them at all, or first to preach to the nearby regions and peoples, so that when he later says again to Peter, "Put out into the deep and let down your nets for a catch," it pertains to the more distant nations to whom the preaching was later extended.
Luke 5:5 — On the Gospel of Luke
And responding, Simon said to him: Master, we have toiled all night and caught nothing. But at your word, I will let down the net. --Unless the Lord builds the house, those who build it labor in vain (Psalm CXXVI). Unless the Lord illumines the hearts of the listeners, the teacher labors in the night. Unless the instruments of discourse are let down through the word of divine grace, the preacher casts the javelin of his voice in vain. Because the faith of the peoples is not produced by the wisdom of composed words, but by the gift of divine calling.
Luke 5:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The net is broken, but the fish escape not, for the Lord preserves His own amid the violence of persecutors.
Luke 5:6 — On the Gospel of Luke
And when he had done this, they enclosed a large multitude of fish. However, their net was breaking. By the great number of fish, the net was breaking, for now even reprobates, together with the elect, enter in such a number at the confession of faith, who also tear the Church itself with heresies. The net breaks, but the fish do not slip away, for the Lord preserves his own even among the scandals of persecutors.
Luke 5:7 — On the Gospel of Luke
And they signaled to their partners in the other boat to come and help them. The other boat (as we have said before) is the Church of the Gentiles, which also, with one little boat not being sufficient, is filled with elect fish, because the Lord knows who are his, and with him the number of the elect is certain. And when he did not find as many in Judea as he knew to be predestined to faith and eternal life, as if seeking receptacles for his fish in another boat, he also fills the hearts of the Gentiles with the grace of faith. And it is well that, with the net being broken, the partner boat is called, for before Judas the betrayer, before Simon Magus, the abominable fish, were caught, before Ananias and Sapphira tried to deceitfully enter the net of faith, as John testifies, many of his disciples went back and walked no more with him (John VI). And then Barnabas and Paul were set apart for the apostleship to the Gentiles (Acts XIII).
Luke 5:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or the other ship is the Church of the Gentiles, which itself also (one ship being not sufficient) is filled with chosen fishes. For the Lord knows who are His, and with Him the number of His elect is sure. And when He finds not in Judæa so many believers as He knows are destined to eternal life, He seeks as it were another ship to receive His fishes, and fills the hearts of the Gentiles also with the grace of faith. And well when the net brake did they call to their assistance the ship of their companions, since the traitor Judas, Simon Magus, Ananias and Sapphira, and many of the disciples, went back. And then Barnabas and Paul were separated for the Apostleship of the Gentiles. But the filling of these ships goes on until the end of the world. But the fact that the ships, when filled, begin to sink, i. e. become weighed low down in the water; (for they are not sunk, but are in great danger,) the Apostle explains when he says, In the last days perilous times shall come; men shall be lovers of their own selves, &c. (2 Tim. 3:1, 2.) For the sinking of the ships is when men, by vicious habits, fall back into that world from which they have been elected by faith.
Luke 5:8 — On the Gospel of Luke
When Simon Peter saw this, he fell at Jesus' knees, saying: Depart from me, for I am a sinful man, O Lord. For the carnal ones in the Church somehow repel the governance of the spiritual ones in whom the persona of Christ clearly shines. They do not say this with the voice of the tongue to the good ministers of God, to repel them, but they advise with the voice of their morals and deeds to withdraw, lest they be governed by the good ones, and the more vehemently as they show them honor. Yet, they admonish with their deeds to withdraw, just as Peter signified this honor falling at the feet of the Lord; but showed the morals in what he said: Depart from me, Lord, for I am a sinful man. However, since the Lord did not do this – He did not depart from them but led them to the shore with the drawn-up boats – it signifies that in good and spiritual men there should not be this will, to be so disturbed by the sins of the crowds that, to live as if more securely and peacefully, they abandon the ecclesiastical duty.
Luke 5:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Peter was astonished at the divine gift, and the more he feared, the less did he now presume; as it is said, When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord.
Luke 5:10 — On the Gospel of Luke
And Jesus said to Simon: Fear not. The Lord strengthens the fear of the carnal ones and uplifts the spirits of the frail. By giving comfort, He raises them, lest anyone, trembling at their own consciousness of guilt, or stunned by the innocence of others, fears to undertake the path of holiness...
Luke 5:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This especially belongs to Peter himself, for the Lord explains to him what this taking of fish means; that in fact as now he takes fishes by the net, so hereafter he will catch men by words. And the whole order of this event shows what is daily going on in the Church, of which Peter is the type. But the Lord allays the fears of carnal men, that no one trembling at the consciousness of his guilt, or astonished at the innocence of others, might be afraid to undertake the journey of holiness.
Luke 5:11 — On the Gospel of Luke
And having drawn the ships to land, leaving everything behind, they followed him, which can signify the end of time, during which those who cling to Christ will entirely depart from such a sea. However, it should be known that this reading is not the same as the one in which Matthew and Mark narrate that two fishermen from their boats, first Peter and Andrew, then the sons of Zebedee, were called by the Lord. For Luke does not now suggest that they were called by the Lord, but only indicates that it was foretold to Peter that he would catch men. This was not said in such a way as if he would never catch fish again. For even after the resurrection of the Lord, we read that they went fishing. Whence it is given to understand that they returned to fishing as usual, so that what Matthew and Mark narrated would happen later, when he called them two by two. For then, not drawing their ships to land as if concerned with returning, but thus they followed him, as one who was calling and commanding them to follow.
Luke 5:12-13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
How typically the leprous man represents the whole race of man, languishing with sins full of leprosy, for all have sinned and fall short of the glory of God; (Rom. 3:23.) that so by the hand put forth, i. e. the word of God partaking of human nature, they might be cleansed from the vanity of their old errors, and offer for cleansing their bodies as a living sacrifice.
Luke 5:12 — On the Gospel of Luke
And it came to pass, when he was in one of the cities, there was a man full of leprosy. And seeing Jesus, and falling on his face, he besought him, saying, Lord, if you are willing, you can make me clean. Well, where the leper is cleansed, the specific place is not expressed, to show that it was not one people of a specific city, but the people of all nations that were being healed. And since the Lord said: I have not come to destroy the law, but to fulfill it (Matthew 5), he who was excluded by the law, presuming to be cleansed by the power of the Lord, judged that grace to be above the law, which could wash away the leprosy. Indeed, just as the authority of power is in the Lord, so in him the constancy of faith is declared. He fell on his face, which is a sign of humility and shame, so that each one may blush at the stains of his own life. But shame did not suppress his confession; he showed his wound, asked for a remedy. And this very confession is full of religion and faith. If you are willing (he said), you can make me clean. He attributed power to the will of the Lord. Concerning the will of the Lord, however, he did not doubt as if unbelieving in his mercy, but, aware of his own filth, he did not presume.
Luke 5:13 — On the Gospel of Luke
And extending his hand, he touched him saying: I am willing; be cleansed. And immediately the leprosy departed from him. There is nothing between the work of God and the command, because in the command is the work. For he said, and they were made. You see therefore that it cannot be doubted because the will of God is power. If therefore his will is power, those who assert one will, certainly assert one power. Therefore, as having the power to heal, and the authority to command, he did not avoid the testimony of working. For he says "I am willing" because of Photinus; he commands, because of Arius; he touches, because of Manichaeus. And indeed the law prohibits touching the leprous, but he who is the Lord of the law does not obey the law, but makes the law. Therefore he did not touch because he could not cleanse without touching, but to prove that he was not subject to the law, nor did he fear infection as men do, but because he who could not be contaminated and freed others, the leprosy was driven away by the touch of the Lord, which used to contaminate the one touching. Likewise, it is miraculous that he healed in the manner in which he was beseeched: If you wish, you can cleanse me. "I am willing," he said, "be cleansed." You have the will, you also have the effect of piety.
Luke 5:14 — On the Gospel of Luke
And he commanded him to tell no one. Why is he commanded to tell no one, unless to teach that our benefits are not to be made public, but kept hidden? So that we may abstain not only from the reward of money, but also of grace.
Luke 5:15 — On the Gospel of Luke
The word about him spread all the more, and great crowds came together to hear him and to be cured of their infirmities. The complete salvation of one urges many crowds to the Lord. For, in order to show that he was healed both outwardly and inwardly, he by no means keeps silent about the benefit received or about the one from whom he received it. Rather, as Mark the Evangelist narrates, having fulfilled the duty of a herald, he immediately began to proclaim and spread the word, so much so that Jesus could no longer openly enter a city, but stayed outside in deserted places; yet people came to him from every direction (Mark 1). Therefore, it is rightly asked why the Lord commanded some things he did to be kept hidden, and they could not be hidden even for a moment. Did the eternal Son, co-eternal with the Father and the Holy Spirit, desire something that he could not accomplish in this matter? But it should be noted that our Redeemer, through his mortal body, provided us with an example in all that he did. For when performing a miracle, he ordered silence, and yet it could not be kept silent. He thereby indicated that his chosen followers, by following his examples of teaching, should indeed wish to remain hidden in their great deeds, but be revealed against their will for the benefit of others: so that it may be an example of great humility to desire their works to be hidden, and an example of great exaltation that their works cannot be hidden. Therefore, the Lord did not wish to do anything that he could not achieve, but he provided an example of what his members ought to desire and what should be done about them even against their will, by the teaching of his example.
Luke 5:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now the perfect healing of one brings many multitudes to the Lord, as it follows, And great multitudes came together that they should be healed. For the leprous man that he might show both his outward and inward cure, even though forbid ceases not, as Mark says, to tell of the benefit ho had received.
Luke 5:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now that He retired to pray, you would not ascribe to that nature which says, I will, be thou clean, but to that which putting forth the hand touched the leprous man, not that according to Nestorius there is a double person of the Son, but of the same person, as there are two natures, so are there two operations.
Luke 5:16 — On the Gospel of Luke
He himself would withdraw to the desert and pray. Do not attribute his withdrawal to pray to the nature that says, "I will, be cleansed," and healed from infirmities, but to the nature that stretched out its hand and touched the leper: not that, according to Nestorius, there are two persons of the Son, but that the same person has two natures and thus also two operations. Alternatively: because he performs miracles in the city but spends the night praying in the desert or the mountain (as it is later read), he offers to us examples of both lives, the active and the contemplative, so that no one, engrossed in contemplation, neglects the care of his neighbors, nor someone overly bound by the care of his neighbors abandons the pursuit of contemplation: so that neither the love of neighbor impedes the love of God, nor the love of God, which transcends, rejects the love of neighbor. For to pray on the mountain is, having forsaken the cares of weak thoughts, for anyone to hasten with the whole mind to the eternal joys of highest contemplation. To withdraw to the desert and pray is to suppress the rising internal clamor of earthly desires, and to seek a certain secret place with the Lord within oneself, where, with external tumult ceasing, one silently speaks to him through inner desires.
Luke 5:17 — On the Gospel of Luke
And it happened on one of the days, and he was sitting teaching, and there were Pharisees sitting, etc. Where the Lord, sitting and teaching, cured the paralytic when the scribes and Pharisees were sitting, Luke omits for brevity's sake, but Matthew and Mark, who narrate it, seem to question it. Since indeed Matthew testifies that he did this in his own city, and Mark in Capernaum. Which would be more difficult to resolve if Matthew also named Nazareth. Now, however, either Galilee itself, where Nazareth was, should be understood as the city of Christ, in distinction from the region beyond the sea of the Gerasenes, from which, crossing over, as Matthew writes, he came to Galilee. Or certainly Capernaum itself is called the city of Christ, which he made his own not by being born there, but by illuminating it with his miracles.
Luke 5:18 — On the Gospel of Luke
And behold, men brought on a bed a man who was paralyzed, and they sought to bring him in and lay him before Him. The healing of this paralytic indicates the salvation of a soul sighing for Christ after a long period of carnal indolence. First of all, it needs ministers to lift it and bring it to Christ, that is, good teachers who offer the hope of healing and the help of intercession. These, according to Mark, are found to be four, either because the strength of all preachers and every word is confirmed by the four books of the Gospel, or because there are four virtues by which the confidence of the mind is uplifted to obtain healing. About which it is said in praise of eternal wisdom: "For she teaches temperance and prudence, justice and courage, which are more profitable than anything in life for men" (Wis. 8). Some refer to them with other names: prudence, fortitude, temperance, and justice.
Luke 5:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And the house where Jesus was is well described as covered with tiles, since beneath the beggarly covering of letters is found the spiritual power of grace.
Luke 5:19 — On the Gospel of Luke
And not finding by what way they might bring him in because of the crowd, they went up on the roof through the tiles. They desire to offer the paralytic to Christ but are excluded on all sides by the interposed crowd. Often, a soul, after the sloth of the lowly body, turns back to God and desires to be renewed by the remedy of heavenly grace but is delayed by the obstacle of old habit. Often, amidst the sweetness of secret prayer and a seemingly pleasant conversation with the Lord, a crowd of thoughts intervenes, blocking the gaze of the mind so that Christ is not seen. What should be done in such instances? Surely not remain in the lower parts where the crowds tumultuously gather, but ascend to the roof of the house where Christ teaches, that is, strive for the sublimity of Holy Scripture, and meditate on the law of the Lord with the Psalmist day and night. For how indeed does the young man correct his way? By keeping, he says, your words (Psalm 119).
Luke 5:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Lord about to cure the man of his palsy, first loosens the chains of his sins, that He may show him, that on account of the bonds of his sins, he is punished with the loosening of his joints, and that unless the former are set free, he cannot be healed to the recovery of his limbs. Hence it follows, And when he saw their faith, &c.
Luke 5:20 — On the Gospel of Luke
When He saw their faith, He said, "Man, your sins are forgiven you." The Lord, about to cure the man of paralysis, first dissolves the bonds of sins, to show that he was condemned to the loosening of his limbs by the bonds of faults, and that the members could not be restored to health unless these were relaxed. Likewise, to that paralytic who long awaited the stirring of the water by the pool of Bethesda in vain, when he was healed by the Lord, it is said: "Behold, you are made well; sin no more, lest something worse happen to you" (John 5). And well is he whose sins are forgiven called a man, for by this very thing that he was a man, he could not say, "I have not sinned," and at the same time so that He who forgave the man might be understood as God. Indeed, we must consider how much each one's own faith is worth before God, when the faith of another was worth so much that the whole man, that is, being saved externally and internally, suddenly arose, and by the merit of others, the errors of others were forgiven.
Luke 5:21 — On the Gospel of Luke
And the scribes and Pharisees began to consider, saying, "Who is this who speaks blasphemies? Who can forgive sins but God alone?" The scribes speak the truth, because no one can forgive sins except God, who also forgives through those to whom He has granted the power to forgive. And therefore Christ is proved to truly be God, because He can forgive sins as God. They truly bear witness to God, but by denying the person of Christ, they are deceived. Thus, the Jews err, who believe that Christ is both God and capable of forgiving sins, but do not believe that Jesus is the Christ. But the Arians err much more foolishly, who, though conquered by the words of the Gospel that Jesus is the Christ and is able to forgive sins, do not dare to deny it, yet nevertheless do not fear to deny that He is God. But He, desiring to save the unfaithful, and by the knowledge of hidden things and the power of His works, manifests that He is God.
Luke 5:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For they say true, that no one can forgive sins but God, who yet forgives through those to whom He gives the power of forgiving. And therefore Christ is proved to be truly God, for He is able to forgive sins as God.
Luke 5:22 — On the Gospel of Luke
For He said, answering them, "Why do you think in your hearts?" For to the same God who says, "I am, I am He who blots out your iniquities" (Isaiah 43), the wisest speaker says, "For You alone know the hearts of all the sons of men" (1 Kings 8). Therefore, He said, by the same majesty and power with which I observe your thoughts, I can also forgive men's sins. Understand from yourselves what the paralytic receives.
Luke 5:23 — On the Gospel of Luke
What is easier to say, "Your sins are forgiven," or to say, "Rise and walk"? Whether the paralytic's sins were forgiven, only He who forgives them knows. But "rise and walk," both he who rises and those who see him rising can confirm. Therefore, a physical sign is performed to prove the spiritual one.
Luke 5:24 — On the Gospel of Luke
But that you may know that the Son of Man has power on earth to forgive sins. If He is also God, according to the well-known testimony of Isaiah, who blots out our iniquities (Psalm 50), and the Son of Man has the power on earth to forgive sins (Matthew 9), therefore He Himself is both God and the Son of Man, so that Christ as man by the power of His divinity can forgive sins, and the same Christ as God can die for sinners through the frailty of His humanity.
Luke 5:25 — On the Gospel of Luke
And immediately rising up before them, he took up the bed on which he lay, and went to his house glorifying God, etc. Wondrous is the power of divine potency, where no delay of time intervenes, the health commanded by the Savior follows swiftly. Rightly those who were present, condemning the darts of blasphemy, converted their astonished hearts to the praise of such great majesty.
Luke 5:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now Luke and Mark, for the honour of the Evangelist, are silent as to his common name, but Matthew is the first to accuse himself, and gives the name of Matthew and publican, that no one might despair of salvation because of the enormity of his sins, when he himself was changed from a publican to an Apostle. Now by the election of Matthew is signified the faith of the Gentiles, who formerly gasped after worldly pleasures, but now refresh the body of Christ with zealous devotion.
Luke 5:27 — On the Gospel of Luke
And after these things, he went out and saw a tax collector named Levi sitting at the tax office, and he said to him: Follow me. The same Levi who is Matthew, but Luke and Mark, out of respect and honor for the evangelist, did not want to use the common name. However, Matthew himself, according to what is written, "A righteous man accuses himself" (Prov. XVIII), at the beginning of his own discourse calls himself Matthew and a tax collector: so that readers understand that no one who has been converted should despair of salvation, since he himself changed suddenly from a tax collector into an apostle, from a toll collector into an evangelist. And leaving everything behind, he arose and followed him. Understanding truly what it means to follow the Lord, Matthew leaves everything and follows him. To follow is to imitate. Therefore, that he might follow poor Christ not so much in step as in affections, he left behind his own goods who used to seize others' property, and giving us the perfect example of renouncing the world, not only did he leave the profits of the tax office, but also disregarded the danger that could come from the rulers of the world, because he had left behind the incomplete and disorganized accounts of the taxes. For he was so driven by the desire to follow the Lord, that he did not retain for himself any regard or thought for this life. Because of this, deservedly, while diligently abandoning human affairs, he earned the reward to be a faithful steward of the Lord's talents.
Luke 5:29 — On the Gospel of Luke
And Levi made him a great feast in his house. He who receives Christ within his home is nourished with the greatest joys far surpassing pleasures. Thus the Lord gladly enters and reclines in the affection of the one who has believed, and this is the spiritual feast of good works, which the rich crowd lacks, and the poor one feasts on.
Luke 5:30 — On the Gospel of Luke
And the Pharisees and their scribes murmured, saying to His disciples: Why do you eat and drink with publicans and sinners? While publicans were dining with the Lord, the Pharisees murmuring boasted about fasting. Here is first declared how great is the distance between the law and grace. Because those who follow the law endure the eternal hunger of a fasting mind. But those who have received the word in the innermost parts of the soul, being refreshed by heavenly nourishment and the abundance of the fountain, cannot hunger and thirst. Then the type of future retribution is prefigured, when the perfidy of the proud will be tormented by fasting, while the chosen are feasting with Christ. To whom it is said, Prostitutes and publicans will precede you in the kingdom of God (Matt. XXI). And if through the election of Matthew the faith of the gentiles is expressed, who previously were greedy for worldly gains, but now refresh the body of Christ with diligent devotion, it undoubtedly indicates the arrogance of the Pharisees, the jealousy of the Jews, tormented by the salvation of the gentiles.
Luke 5:31 — On the Gospel of Luke
And Jesus, answering, said to them: Those who are well do not need a physician, but those who are sick. I have not come to call the righteous, but sinners to repentance. He castigates the scribes and Pharisees, who, considering themselves just, avoided the company of sinners. For he calls himself a physician who, by a marvelous method of healing, was wounded for our iniquities, and by his bruises we are healed (Isa. LIII). He calls those healthy and righteous who, ignorant of God's righteousness and wanting to establish their own, are not subject to the righteousness of God, who, presuming from the law, do not seek the grace of the Gospel. On the other hand, he calls sick and sinners those who, defeated by the consciousness of their own frailty, and seeing that they cannot be justified by the law, submit themselves to Christ's grace by repenting. Here it is shown at the same time that publicans have come to Jesus performing repentance, not remaining in their former sins, as the Pharisees and scribes murmured: and Jesus himself also deigned to go to the feasts of sinners to have the opportunity of teaching and offering spiritual food to his hosts. Finally, while it is frequently described that he went to banquets, nothing else is reported except what he did there, what he taught, so that both the humility of the Lord in going to sinners and the power of his teaching in the conversion of penitents might be shown.
Luke 5:32 — Homilies on the Gospels 1.21
"I have not come to call the just but sinners" can also be properly understood in this way. He has not called those who, wishing to establish their own justice, have not been made subject to the justice of God. He calls those who, being conscious of their weakness, are not ashamed to confess that we have all offended in many things. In them too is fulfilled his saying that he had not come to call the just but sinners. That is, he does not call the exalted but the humble. He does not call those puffed up about their own justice but those showing themselves devotedly subject to the one who justifies the wicked. Such people, when they are converted, bear witness with a sincere heart that they must not be regarded as just, but sinners.It is a pleasure to remember, beloved, … to what a height of justice the Lord fetched Matthew, whom he chose out of his tax collecting activities in order to increase for sinners their hope of forgiveness. The apostolic band into which he was incorporated teaches what kind of person he became.
Luke 5:33 — On the Gospel of Luke
But they said to him, "Why do the disciples of John fast often, and make supplications, likewise also the Pharisees; but yours eat and drink?" Matthew reports that the disciples of John themselves said this to the Savior, whence it is clear that both groups combined to question him with this. Here, the disciples of John are especially to be reproved, not only for the boastfulness of their fasting but also because they malign what they knew to be taught by their master, and they joined with the Pharisees who they knew were condemned by him. Spiritually, however, the disciples of John and the Pharisees fast, but the disciples of Christ eat and drink, because whether one follows the works of the law or the traditions of men, or even receives the preaching of Christ with the ear of the body alone, abstaining from spiritual goods, they waste away with a fasting heart. But he who faithfully incorporates with the members of Christ out of love cannot fast, because he feasts on his flesh and blood.
Luke 5:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For as long as the Bridegroom is with us we both rejoice, and can neither fast nor mourn. But when He has gone away through our sins, then a fast must be declared and mourning be enjoined.
Luke 5:34 — On the Gospel of Luke
To whom he himself said: Can you make the wedding guests fast while the bridegroom is with them? But days will come, and when the bridegroom is taken away from them, then they will fast in those days. The bridegroom is Christ, the bride is the Church. From this holy and spiritual union, the apostles were created. Hence, Mark the evangelist rightly calls them children of the wedding, not only of the bridegroom but also of the bride, wishing it to be understood that through the baptismal regeneration, they were taken into the right of divine generation. They cannot fast or mourn as long as they see the bridegroom in the chamber and know that he is with the bride. But when the wedding is over, and the time of the passion and resurrection arrives, then the children of the bridegroom will fast. However, Luke did not say like the others: Can the children of the bridegroom or the wedding fast or mourn, but can you make the children of the bridegroom fast (Luke 5)? He elegantly hinted that those who were speaking were the ones who would make the children of the bridegroom mourn and fast, since they were the ones who would kill the bridegroom. It is to be noted that this mourning of the absence of the bridegroom is not only now, that is, after the death and resurrection of the same bridegroom, but before his incarnation throughout the whole time of this age. For the early times of the Church, before the birth of the Virgin, had saints who desired the advent of the incarnation of Christ. But these times, since he ascended into heaven, have saints who desire his manifestation to judge the living and the dead. Nor did this desirable mourning of the Church rest somewhat, except as long as he was here with the disciples in the flesh. According to the laws of tropology, it is to be known that as long as the bridegroom is with us, we are in joy, and neither can we fast nor mourn. But when he has departed and fled from us because of sins, then fasting is to be proclaimed, then mourning is to be received.
Luke 5:36-37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Inasmuch as wine refreshes us within, but garments cover us without, the garments are the good works which we do abroad, by which we shine before men; wine, the fervour of faith, hope, and charity. Or, The old skins are the Scribes and Pharisees, the new piece and the new wine the precepts of the Gospel.
Luke 5:36 — On the Gospel of Luke
He also spoke a parable to them: No one puts a piece from a new garment on an old one; otherwise, he will tear the new, and the piece from the new will not match the old. When the Lord was asked why his disciples did not fast, he replied that those still carnal, not yet strengthened by the faith in his passion and resurrection, could not bear the stricter fasting and continence commands, lest through excessive austerity, they lose even the faith they seemed to have. Therefore, he refers to his disciples as old garments, to which a new patch is sewn inappropriately, that is, any part of the doctrine that pertains to the moderation of a new life. Because if this is done, even the doctrine will somehow be torn, whose part about the fasting of food is inappropriately given. That doctrine teaches general fasting, not only from the desire for food but from all delight in temporal joys, the patch of which, that is, a part concerning food, he says should not be imparted to men still given to old habits. Because it seems that there would be a tearing, and it does not match the old.
Luke 5:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But to every soul which is not yet renewed, but goes on still in the old way of wickedness, the sacraments of new mysteries ought not to be given. They also who wish to mix the precepts of the Law with the Gospel, as the Galatians did, put new wine into old bottles.
Luke 5:37 — On the Gospel of Luke
And no one puts new wine into old wineskins; otherwise, the new wine will burst the skins; it will be spilled, and the skins will be ruined. But new wine must be put into new skins, and both are preserved. He also compares them to old wineskins, which, with new wine—that is, spiritual precepts—would burst more easily than they could contain it. But they will be like new wineskins, when after the Lord's ascension, they are renewed with the desire for his consolation by praying and hoping. Then they received the Holy Spirit, which filled them to speak in all tongues; from the Jews who did not understand, it was truthfully attested: These men are full of new wine. For new wine in new wineskins meant the fervor of the Holy Spirit filling spiritual hearts. Alternatively. A teacher must beware not to commit the secrets of the new mysteries to souls not yet renewed, but persisting in the old malice.
Luke 5:39 — On the Gospel of Luke
And no one having drunk old wine, immediately desires new, for he says, "The old is better." This signifies the Jews, to whom, being steeped in the dregs of an old way of life, the precepts of new grace had become tainted. For indeed, being defiled by the traditions of their ancestors, they were by no means able to perceive the sweetness of spiritual words.
Luke 5:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It follows, No man also having drank old wine straightway desireth new, for he saith, the old is better. For the Jews, imbued with the taste of their old life, despised the precepts of the new grace, and being defiled with the traditions of their ancestors, were not able to perceive the sweetness of spiritual words.
Luke 6:1 — On the Gospel of Luke
And it happened on the second-first Sabbath, as he was passing through the cornfields, his disciples began to pluck the ears of corn, and rubbed them in their hands, and did eat. This is what Mark says, that because of the great number of those who came to be healed, the disciples did not even have time to eat, and thus were as hungry men. But that they plucked the ears of the crops with their hands, and comforted their hunger, is an indication of a more austere life, not seeking prepared feasts, but simple food. And note that the first apostles of the Savior break the letter of the Sabbath, against the Ebionites, who, while accepting the other apostles, reject Paul as a transgressor of the law. Wherefore Luke properly calls this day, when the letter of the Sabbath began to be dissolved, a second-first Sabbath, wishing to intimate that the observance of the legal Sabbath ought henceforth to cease, and the freedom of the natural Sabbath, which was similar to the other days up to the times of Moses, ought to be restored. So that just as the Church is saved not by circumcision or the ceremonies of the law, but by the faith of Abraham, who was justified while uncircumcised through love working, so also this ought to be commended as nothing other than a spiritual Sabbath, in which even Abraham always rested from servile, that is, sinful action, through the sevenfold grace of the Holy Spirit to God. Therefore, the Sabbath of this time, in which it is lawful to do useful things as on the other days, to distinguish it from the Jewish Sabbath, on which it was not allowed to travel, to gather wood, or to do other necessary things, is called second-first. Namely, this is preferred to the first in the order of time, because it was observed by the fathers in countless ages before the law, as it is now. Or certainly it signifies by the grace of the gift that nothing else is meant by second-first than that the superior Sabbath is understood to be above the inferior. For the first man is of the earth, earthy; the second man is the Lord from heaven, heavenly. Nor is it wrong to call the Lord Jesus Christ the second-first Adam, who by merit and grace certainly preceded the first Adam by no human birth order, according to what his precursor said of him: "He who comes after me is preferred before me, for he was before me" (John 1). It can also be understood that the second-first Sabbath, the same Sabbath of the New Testament, is both the second and the first. Second, because it is observed by us after the legal Sabbath. First, because it was observed by the ancient just ones before the decrees of the law. Mystically, the disciples pass through the cornfields, those of which the Lord said, "Lift up your eyes, and look on the fields; for they are white already to harvest, and he that reapeth receiveth wages" (John 4). And it is better to hunger for this than to understand it as the salvation of men, for whom the foremost of the reapers, once hungering in prayers, shortly heard, upon the dishes being shown which he desired, "Arise, Peter, kill and eat" (Acts 10). And the wonderful concord of the sacrament is that there, beasts are ordered to be killed and eaten, and here the ears of corn are reported to be rubbed and nonetheless eaten. This means: Mortify your members which are upon the earth, and put off the old man with his deeds (Col. 3). For no one otherwise transitions into the body of Christ, nor does a teacher otherwise feed on the fruits of his advancement. Thus, to pluck the ears of corn is to remove men from an earthly intention, where they had only fixed the root of their mind, as it were. To rub them with hands is to strip the purity of mind from carnal concupiscence, like husks and chaff. To eat the grains is for each person cleansed from all filthiness of flesh and spirit to be incorporated into the members of the Church through the mouths of preachers. And it is well reported that the disciples did this before the Lord in Mark, preced…
Luke 6:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For His disciples having no opportunity for eating because the multitudes thronged so, were naturally hungry, but by plucking the ears of corn they relieved their hunger, which is a mark of a strict habit of life, not seeking for prepared meats, but mere simple food. For they bruise the ears in their hands, because, when they wish to bring others over into the body of Christ, they mortify their old man with its acts drawing them away from worldly thoughts.
Luke 6:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But some say that these things were objected to our Lord Himself; they might indeed have been objected by different persons, both to our Lord Himself and His disciples, but to whomsoever the objection is made, it chiefly refers to Him.
Luke 6:2 — On the Gospel of Luke
But some of the Pharisees said to them: "What are you doing that is not lawful on the Sabbaths?" Other Evangelists narrate that this was rather objected to the Lord Himself. But whether these words were said to them, or to His disciples, or by many accusing both here and there (for no Evangelist could write falsely), nevertheless, because whatever is done by the disciples, reflects upon Him whose teaching they follow in acting, He immediately, according to what Isaiah says, "And He shall reprove with equity for the meek of the earth" (Isa. XI), overcomes the false defenders of the law with true examples of the saints. For He says:
Luke 6:3 — On the Gospel of Luke
Have you not read what David did when he was hungry, he and those who were with him, how he entered the house of God and took the showbread, and ate, and gave it to those who were with him, which is not lawful to eat except for the priests alone? The history of the Kings recounts that blessed David, avoiding Saul's traps, came to the priest Abimelech in Nob and asked for food for himself and his followers. But finding no common bread, and only after learning that the young men had been clean from women since the day before yesterday, the priest did not hesitate to give the consecrated bread, deeming it better, in the prophet's words: I desire mercy and not sacrifice (Matt. IX), to save men from the danger of hunger than to offer a sacrifice to God. For the sacrifice pleasing to God is the salvation of men. Therefore, the Lord opposes the calumniating Pharisees and says: If David is holy and Abimelech the high priest is not reproached by you, but each is excused with a plausible explanation for breaking the command of the law, and hunger is the reason, why do you not approve the same hunger in the apostles as you approve in others? Although there is much difference in this too, these rub the ears of grain with their hands on the Sabbath, those eat the Levitical bread and approached the Sabbath solemnity. For the showbread was baked before the Sabbath and laid on the sacred table on the Sabbath morning, twelve in pairs facing each other, with two golden bowls full of incense placed on top. They remained until the next Sabbath, and then others were brought in their place, and those were given to the priests. With the incense burned in the sacred fire where all holocausts used to be made, more incense was added on top of the other twelve loaves. Thus, when David arrived and took the consecrated loaves, it figuratively showed that the priestly food was to be transferred to the use of the people. Whether because we all ought to imitate the priestly life, or because all the children of the Church are priests. For we are anointed into a holy priesthood, offering ourselves as spiritual sacrifices to God.
Luke 6:5 — On the Gospel of Luke
And he said to them, because the Son of Man is also Lord of the Sabbath. If, he said, King David who was fed with priestly food is excusable, and according to the faith of another Gospel, the priests violating the Sabbath through temple service are without crime, how much more the Son of Man, who is the true King and true Priest, and therefore the Lord of the Sabbath, is not held liable for the offense of plucking ears of grain on the Sabbath.
Luke 6:6 — On the Gospel of Luke
And it came to pass on another Sabbath, as he entered the synagogue and taught, and there was a man whose right hand was withered. The Lord taught particularly on the Sabbaths in the synagogue, and performed miracles, not only to insinuate the spiritual Sabbath, but also because of the more celebrated gathering of the people on that day. Then it was the custom from the ancient institution of the Fathers, which was commanded by the law to rest from labor, to give time to reading and listening to the Scriptures. According to what James speaks in the Acts of the Apostles. For Moses from ancient times has those who preach him in the synagogues, where he is read every Sabbath. For just as those whose art is hunting, where they have learned that wild animals, fish, and birds abound, they set their nets there the most: so also the Lord always taught in the synagogue and in the temple, where all the Jews gathered, wishing all to be saved, and to come to the knowledge of the truth. Surely the man who had the withered hand signifies the human race shriveled by the barrenness of good work, but cured by the Lord's mercy. Whose right hand, which in the first parent withered while plucking the fruit of the forbidden tree, is restored to the health of good works by the grace of the Redeemer, while he stretched his innocent hands on the tree of the cross. And it is well that the hand was withered in the synagogue, because where the gift of knowledge is greater, there the danger of the inexcusable sin is more serious.
Luke 6:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He chiefly heals and teaches on the sabbaths, not only to convey the meaning of a spiritual sabbath, but because of the more numerous assembly of the people.
Luke 6:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But since the Master had excused by an undeniable example the breach of the sabbath, with which they charged His disciples, their object is now by watching to bring a false accusation against the Master Himself. As it follows, And the Scribes and Pharisees watched him, if he would heal on the sabbath, that if He did not, they might accuse Him of cruelty or impotence; if He did, of violation of the sabbath. Hence it follows, that they might find an accusation against him.
Luke 6:7 — On the Gospel of Luke
But the scribes and Pharisees watched whether he would heal on the Sabbath, that they might find something to accuse him of. Because the destruction of the Sabbath which they accused in his disciples, the teacher excused by a probable example, now they want to censure the teacher himself by observing him, that if he heals on the Sabbath, they might accuse him of transgression; if he does not heal, of cruelty or weakness.
Luke 6:8 — On the Gospel of Luke
He himself knew their thoughts, etc. This is what we read: The Lord knows the thoughts of men, that they are vain (Psalm XCIII). And what follows: Blessed is the man whom you instruct, Lord, and teach him out of your law (Ibid.). This is said about those who have learned that the law fulfilled through Christ, not to be a carnal commandment for us, but a spiritual Sabbath.
Luke 6:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But the Lord anticipating the false charge which they were preparing against Him, reproves those who by wrongly interpreting the law thought that they must rest on the sabbath-day even from good works; whereas the law commands us to abstain from servile works, i. e. from evil, on the sabbath. Hence it follows, Then said Jesus unto them, I ask you, Is it lawful to do good on the sabbath, &c.
Luke 6:9 — On the Gospel of Luke
But Jesus said to them: I ask you, is it lawful to do good or to do evil on the Sabbath? The Lord, anticipating the calumny of the Jews which they had prepared for him with a treacherous mind, reproached them because they violated the commandments of the law with a twisted interpretation, thinking that even good works should be refrained from on the Sabbath, whereas the law commands to abstain from evil works saying: You shall do no servile work on it (Levit. XXIII), that is, sin: For everyone who commits sin is a servant of sin (John VIII). By the same commandment, at the same time foreshadowing the form of the future age, where those who have done good through the six ages of this world, in the seventh rest, will have holidays only from evil, but not also from good. For although secular works rest, nevertheless the act of good work is not idle in resting in the praise of God.
Luke 6:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The man represents the human race, withered by the unfruitfulness of good works, because of the hand in our first parent stretched forth to take the apple, which was healed by the innocent hand stretched forth on the cross. And rightly was the withered hand in the synagogue, because where there is the greater gift of knowledge, there the transgressor lies under the greater blame.
Luke 6:10 — On the Gospel of Luke
And looking around at all of them, He said to the man: Stretch out your hand. And he stretched it out, and his hand was restored. The dry hand to be healed is commanded to be stretched out, because the barrenness of an unfruitful soul is cured by nothing better than the generosity of almsgiving. Hence John the Baptist, when asked by the crowds what they should do so as not to be cast into fire like barren trees, only gave this command: He who has two tunics, let him give to him who has none; and he who has food, let him do likewise (Luke 3). And in Ecclesiasticus, it is said: Son, let not your hand be extended to receive, and shut when it should be giving (Ecclesiasticus 4). For in vain does one stretch out his hand to God to pray for sins, who does not extend it to bring benefit to a begging widow.
Luke 6:11 — On the Gospel of Luke
But they themselves were filled with foolishness and conversed among themselves about what they might do to Jesus. Great foolishness indeed, consorting about the death of the Savior, when they themselves were in great need of salvation. Their devotion to wickedness is shown when they consider it a crime that a person restored his withered hand at His word. As though not each of them committed greater tasks on the Sabbath, by carrying food, extending a cup, and performing other necessary acts for sustenance. For neither could He who spoke and they were made be proven to have labored on the Sabbath.
Luke 6:12 — On the Gospel of Luke
But it happened in those days that He went out to the mountain to pray. Not everyone who prays ascends to the mountain. For there is a prayer that brings about sin. But he who prays well, who seeks God in prayer, ascends from earthly things to higher things, reaching the peak of higher concern. But he who earnestly prays about riches, or worldly honor, or even about the death of an enemy, he, lying in the depths, sends vile prayers to God. The Lord, however, prays not for Himself, but to intercede for me. For even if the Father has put all things in the Son's power, the Son still deems it necessary to beseech the Father on our behalf because He is our advocate. For He says, "We have an advocate with the Father, Jesus Christ" (1 John 2). If He is an advocate, He must intervene for my sins. Therefore, He pleads not as a weak person, but as a pious one. Do you want to know how capable He is of accomplishing everything He wishes? He is both advocate and judge. In one, the function of piety; in the other, the symbol of power.
Luke 6:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But in a mystical sense the mountain on which our Lord chose His disciples represents the loftiness of justice in which they were to be instructed, and which they were to preach to others; so also the law was given on a mountain.
Luke 6:13 — On the Gospel of Luke
And when day came, he says, he called his disciples, and chose twelve of them. It should be noted here that the Gospel and Apostolic Scripture not only calls those twelve the disciples of Christ, but also all who, believing in him, were instructed by his teaching toward the kingdom of heaven. For disciples are called so from learning, from whose multitude he chose those whom he himself wanted.
Luke 6:14 — On the Gospel of Luke
Simon, whom he surnamed Peter, and Andrew his brother. Not now for the first time did he give Simon the surname Peter, but long before, when, having been brought to him by his brother Andrew, he looked at him and said: "You are Simon, son of Jonah, you shall be called Cephas," which is translated as Peter (John I). But when Luke, wanting to enumerate the names of the twelve apostles, had to mention Peter, he wished to briefly note that he was not previously called by this name, but the Lord surnamed him thus, even though it was not then, but when John recorded the very words of the Lord, evidently making the listeners attentive. For if he had been previously called this, you would not see the mystery of the rock in the same way, thinking he was so named by chance, and not by God's providence. Therefore, he wished him to be called by another name first, so that through the very change of name, the liveliness of the sacrament might be commended. Therefore, in Latin it is Peter, in Syriac Cephas, and in both languages, the name is derived from rock, undoubtedly that which Paul said: "The rock was Christ" (1 Cor. X). For just as Christ, the true light, granted the apostles to be called the light of the world, so also to Simon, who believed in Christ the rock, he granted the name Peter. Referring to another etymology, he said: "You are Peter, and on this rock I will build my Church" (Matt. XVI). Hence, some violently seeking a Hebrew etymology for the Latin or Greek name say that Peter is interpreted as "one who loosens," or "one who takes off his shoes," or "one who recognizes," although both the exposition of John's Gospel, which I recalled, and the Hebrew language itself, which does not sound the P letter at all, testify that this name is not Hebrew. For those who abusively write Fetrum for Peter, as well as Faulum for Paul, and Filatum for Pilate, violently attach a false interpretation to a fictitious name. Simon, however, is interpreted as obedient. Moreover, Andrew is a Greek name, derived from ἀπὸ τοῦ ἀνδρός, that is from "man," meaning manly. These names rightfully adorn the first of the apostles, who soon recognized the Lamb of God from John and took care to see and hear him. But the fact that Simon is interpreted as "putting aside sadness" or "hearing sorrow," fits that time when, after the resurrection, having seen the Lord, he put aside the sadness of his death or his denial, but immediately heard the sorrow of his own death, with the Lord saying: "But when you grow old, you will stretch out your hands, and another will gird you and lead you where you do not wish to go" (John XXI).
Luke 6:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He not only surnamed Peter first, but long before this, when he was brought by Andrew, it is said, Thou shall be called Cephas, which is by interpretation, a stone (John 1:42.). But Luke, wishing to mention the names of the disciples, since it was necessary to call him Peter, wished shortly to imply that this was not his name before, but the Lord had given it to him.
Luke 6:15 — On the Gospel of Luke
James, and John, Philip, and Bartholomew, Matthew and Thomas. Luke fittingly and reverently, in the catalog of apostles, uses the name Matthew, but in the account of the calling from the tax office, as I previously noted, he preferred to call him Levi. He indeed is Matthew himself, as it is written: "Declare your iniquities, that you may be justified"; and he clearly calls Matthew from the tax office, and classifies himself as a publican in the order of apostles, but he also places himself under his fellow Thomas, though he is placed before him by the other evangelists. Certainly, James and John, who for their eminent virtue and spirit's peak, were called the sons of thunder, that is, Boanerges, or more correctly written, Banereem, by the Lord. Not in vain. One of whom, thundering from above, issued that theological voice, which none had known to utter before: "In the beginning was the Word, and the Word was with God, and the Word was God," etc. (John 1). Which he left filled with such power, that if he had chosen to thunder more, even the world itself could not have contained it. Yet both frequently separately, and led up the mountain by the Lord, sometimes deserved to hear the terrible voice from the cloud: "This is my beloved Son." They also bore ancient names most fitting to their merits. For James means supplanter. John, in whom there is grace, or is called the grace of the Lord. For he joyfully supplanted the care of the flesh, when called by the Lord, and rejoiced to disdain the flesh itself when murdered by Herod. He, for the grace of unique love deserved by virginal glory, reclined on the breast of his Redeemer at the supper. Philip is interpreted as the mouth of the lamp. And rightly so, because when called by the Lord, having found Nathanael he immediately proclaimed the light he had recognized, saying: "We have found him, of whom Moses in the law, and the prophets, wrote, Jesus of Nazareth, the son of Joseph." (John 1). And later, feeling his knowledge of the light was less, he earnestly asked: "Lord, show us the Father, and it will suffice us." (John 14). Bartholomew is a Syrian name, not Hebrew, and means the son of one who suspends the waters, that is, Son of God. Who suspends the minds of his preachers to contemplate heavenly things, so that the higher they freely fly, the more richly they inebriate the hearts of earthly things with the drops of their words. Hence well does Moses speaking mystically of the Church say: "For the land to which you are entering to possess is not like the land of Egypt, from which you have come, where when seed is sown water is led in irrigation, but looking up for rains from heaven, which God visits at all times." For worldly wisdom crawls like a serpent on the ground, but divine wisdom thunders from above. Matthew is called given, namely, because by the great gift of the Lord he was delegated from being a tax collector and publican to the office of an apostle and evangelist. Thomas, meaning abyss or twin. Thus, he is called Didymus in Greek, because by doubting longer than the others, he learned more deeply the truth of the Lord's resurrection. About whom Paulinus the Bishop of Nola beautifully sang: This Thomas, doubtful and named Didymus, lay down, Christ allowed him to doubt with a trembling mind, For our faith, so that, strengthened by this guide, And trembling, we may confess that the true Jesus Lives after death, showing the wounds on his living flesh.
Luke 6:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Matthew places himself after his fellow-disciple Thomas, from humility, whereas by the other Evangelists he is put before him. It follows, James the son of Alphæus, and Simon who is called Zelotes.
Luke 6:16 — On the Gospel of Luke
Judas of James, and Judas Iscariot, who was the traitor. And for the sake of distinction, he doubled the names. One of whom, as he himself writes in the catholic Epistle, is the brother of James, who was also called Thaddaeus. The other took his name either from the village in which he was born, or from the tribe of Issachar as a premonition of his condemnation. For Issachar, which means "reward," hints at the price of betrayal. But Iscariot, which is interpreted as "memory of death," shows that he did not suddenly decide, but meditated longer on committing the sin of betraying the Lord. He was chosen among the apostles not by imprudence but providence. How great is the truth, which even an adversarial minister cannot weaken? How great is the morality of the Lord, who preferred to risk His judgment among us rather than His affection? For He had taken on human frailty, and therefore did not refuse even these parts of human weakness. He wanted to be deserted, wanted to be betrayed, wanted to be handed over by His own apostle, so that you, deserted by a companion, betrayed by a companion, might bear your misjudgment and lost benefit with moderation.
Luke 6:17 — On the Gospel of Luke
And he descended with them and stood on a level place, and a crowd of his disciples, and a great multitude of people. The Lord went up into the mountains to choose the apostles, but he returned to the plains to teach the crowds, for the crowds can only see Christ in humility. For this is the standard which the Apostle followed when he said: I could not speak to you as spiritual people, but as carnal ones. As infants in Christ, I fed you with milk, not solid food. For you were not yet able, but even now you are not able (I Cor. III). However, the apostles themselves, according to Matthew, being more perfect, are said to have been taught both on the mountain and with the mouth of the Savior open. Where, if anyone wishes to examine both evangelists more carefully, it can be understood that when on the mountain he chose the twelve disciples from among the many, whom he also named apostles, which Matthew omitted, then he delivered the address which Matthew included and Luke omitted, that is, on the mountain. And then when he descended, in the level place he delivered another similar address, about which Matthew was silent, but Luke was not, and both addresses concluded in the same way.
Luke 6:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By the sea coast he does not refer to the neighbouring sea of Galilee, because this would not be accounted wonderful, but it is so called from the great sea, and therein also Tyre and Sidon may be comprehended, of which it follows, Both of Tyre and Sidon. And these states being Gentile, are purposely named here, to indicate how great was the fame and power of the Saviour which had brought even the citizens of the coast to receive His healing and teaching. Hence it follows, Which came to hear him.
Luke 6:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
You will scarcely find any where that the multitudes follow our Lord to the higher places, or that a sick person is healed on a mountain; but having quenched the fever of lust and lit the torch of knowledge, each man approaches by degrees to the height of the virtues. But the multitudes which were able to touch the Lord are healed by the virtue of that touch, as formerly the leper is cleansed when our Lord touched him. The touch of the Saviour then is the work of salvation, whom to touch is to believe on Him, to be touched is to be healed by His precious gifts.
Luke 6:19 — On the Gospel of Luke
And all the crowd sought to touch him, because power went out from him and healed all. And before, the leper was cleansed by the Lord's touch, and here, the whole crowd that could touch him is healed by the power of his spirit. The touch of the Savior, therefore, is the work of salvation. To touch him is to believe in him faithfully. To be touched by him is to be strengthened by his gift. But each person abounds in their own understanding. The crowds that come from afar to hear are cured by the touch of the Lord descending into the plain. The disciples who are already trained in lesser things are brought to greater things upon the mountaintop. From these, there are also chosen those who will secretly witness his transfiguration on the mount. One above all, as if to be inebriated from the fountain of higher wisdom, rests upon the master's chest. And you will rarely find either crowds following the Lord to higher things, or anyone sick being cured on the mount, but with the fever of lust extinguished, and the light of knowledge kindled, each one gradually climbs to the pinnacle of virtues. For in the Old Testament, Moses alone ascended the mountain of God with Joshua; to govern the people in the plain until they returned, he appointed Aaron and Hur. Aaron, indeed, who is interpreted as "mountain of strength," signifies the unparalleled excellence of the Lord's Incarnation. Hur, who is called "fire," represents the gift of the Holy Spirit. For many in the Church, though they cannot accompany the teachers to penetrate the mysteries of the highest Divinity, can nonetheless be redeemed by the sacraments of the Lord's Incarnation and be marked by the fervor of the Holy Spirit.
Luke 6:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And although He speaks in a general way to all, yet more especially He lifts up His eyes on His disciples; for it follows, on his disciples, that to those who receive the word listening attentively with the heart, He might reveal more fully the light of its deep meaning.
Luke 6:20 — On the Gospel of Luke
And he, lifting his eyes towards his disciples, said, Blessed are the poor, for yours is the kingdom of God. And although he speaks generally to all, yet he more specifically lifts his eyes towards the disciples, so that to those who perceive the word with the attentive ear of the heart, he may more broadly reveal the light of inward savor. This is similar to what Matthew says: And when he sat down, his disciples came to him, and he opened his mouth and taught them, saying: Blessed are the poor in spirit (Matt. V). For those to whom he opens his mouth while sitting on the mountain to hear lofty things, he directs his eyes standing in the plain, so that they may plainly understand what they have heard. Therefore, blessed are the poor. Certainly not all, but only those who regard all the heights of the present age as nothing, even if they may seem lofty. Who are rightly deemed worthy of the gift of the heavenly kingdom, because they are found to be stripped of the desire for human delight. Such poverty as King David, declaring the poverty he endured, said: But I am poor and needy. And elsewhere, not only considering earthly things as trivial, but even the heavenly ones for the Lord's sake, saying: For what is there for me in heaven, and what have I desired on earth besides thee (Psalm LXXII)? Soon, when he had fixed the anchor of his hope, he manifests by adding: But for me it is good to cling to God, to put my trust in the Lord God. Otherwise, some in the most wretched condition of poverty, both here lack the joys of the world due to the scarcity of things, and there lack the kingdom of God due to the wickedness of their deeds.
Luke 6:21 — On the Gospel of Luke
Blessed are you who hunger now, for you shall be satisfied. Matthew explains what it means to hunger, that is, to thirst for righteousness. He teaches us very clearly that we should never consider ourselves sufficiently righteous, but should always love and even burn for daily progress in righteousness. The Psalmist, burning with desire for heavenly things, shows that perfect satisfaction cannot come in this age but in the future, saying: As for me, I shall appear in righteousness before your face; I shall be satisfied when your glory is revealed (Psalm 17:15). It can also simply be understood: Blessed are you who hunger now, who discipline your body and make it a slave (1 Corinthians 9:27), who give yourselves to the word in hunger and thirst (2 Corinthians 11:27), because you will then enjoy the fullness of heavenly joys.
Luke 6:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That is, blessed are ye who chasten your body and subject it to bondage, who in hunger and thirst give heed to the word, for then shall ye receive the fulness of heavenly joys.
Luke 6:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He then who on account of the riches of the inheritance of Christ, for the bread of eternal life, for the hope of heavenly joys, desires to suffer weeping, hunger, and poverty, is blessed. But much more blessed is he who does not shrink to maintain these virtues in adversity. Hence it follows, Blessed are ye when men shall hate you. For although men hate, with their wicked hearts they can not injure the heart that is beloved by Christ, It follows, And when they shall separate you. Let them separate and expel you from the synagogue. Christ finds you out, and strengthens you. It follows; And shall reproach you. Let them reproach the name of the Crucified, He Himself raises together with Him those that have died with Him, and makes them sit in heavenly places. It follows, And cast out your name as evil. Here he means the name of Christian, which by Jews and Gentiles as far as they were able was frequently erased from the memory, and east out by men, when there was no cause for hatred, but the Son of man; for in truth they who believed on the name of Christ, wished to be called after His name. Therefore He teaches that they are to be persecuted by men, but are to be blessed beyond men. As it follows, Rejoice ye in that day, and weep for joy, for behold your reward is great in heaven.
Luke 6:22 — On the Gospel of Luke
Blessed are you when men hate you, and when they separate you, and reproach you. He who for the sake of the wealth of the inheritance of Christ in the saints, for the sake of the bread of eternal life, and for the hope of the heavenly joys, desires to suffer weeping, hunger, and poverty, is blessed. But much more blessed is he who does not fear to keep these virtues amidst adversities. For although men may hate with a wicked heart, they cannot harm the beloved heart of Christ. Let them separate and expel from the synagogue, Christ will find and strengthen. Let them reproach the name of the Crucified, He Himself raises the dead with Him and makes them sit in the heavenly places (Ephesians II).
Luke 6:23 — On the Gospel of Luke
Rejoice in that day, and exult. For behold, your reward is great in heaven. This command can be fulfilled not by anyone suffering, but by him who suffers solely with a view to the heavenly reward. Thus, amidst the hatred of hearts, amidst the insults of tongues, amidst the very hands of persecutors, one can remain with an equally, or even more joyful heart. Not to this are those like us capable, but those who went rejoicing from the presence of the council, because they were deemed worthy to suffer dishonor for the name of Jesus (Acts V). Therefore, whoever endures many adversities on earth for Christ, will receive many gifts in heaven from Christ. However, how many javelins of words did the false prophets endure from Elijah, who, mocking them, said: Shout with a louder voice: For Baal is a god, perhaps he is talking, or he is in an inn, or on a journey, or certainly he is sleeping, so that he must be awakened (1 Kings XVIII). What a great massacre did those who were eight hundred and fifty in number suffer when they were all killed! But because Baal and not Christ was the cause, neither did the mocked ones rejoice, nor did the slain ones deserve a palm, but an eternal punishment.
Luke 6:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They who speak the truth commonly suffer persecution, yet the ancient prophets did not therefore from fear of persecution turn away from preaching the truth.
Luke 6:24 — On the Gospel of Luke
However, woe to you who are rich, for you have received your consolation. The fact that woe will come to the rich is better understood by contrast, where it is said that the kingdom of God belongs to the poor. Those who seek consolation here in every way alienate themselves from that kingdom, hearing from the just judge: "Children, remember that you received good things in your lifetime" (Luke 16). It should be noted here that it is not so much the riches, but the love of riches that is at fault. For not everyone who has riches, but as Ecclesiastes says: "Those who love riches will not benefit from them" (Eccl. 5), because those who do not know how to disdain temporal things or to give them to the poor, indeed delight in their use for the present, but will lack the benefit that could be obtained by giving in the future. And elsewhere we read: "Blessed is the rich person who is found without blemish, who has not gone after gold, nor hoped in money and treasures" (Eccl. 31).
Luke 6:25 — On the Gospel of Luke
Woe to you who are full now, for you shall hunger (Luke 6:25). The rich man clothed in purple was full when he feasted sumptuously every day, but he endured a dire woe when he was hungry and sought a drop of water from the finger of Lazarus, whom he had despised. Another interpretation is that if those who hunger always for the works of justice are blessed, in contrast, those who are pleased with their own desires, suffering no hunger for the true and steadfast good, must be considered unfortunate, thinking themselves blessed if they are not deprived of their pleasure for the moment.
Luke 6:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Woe to you that are full, for ye shall be hungry. That rich man clothed in purple was full, feasting sumptuously every day, but endured in hunger that dreadful "woe," when from the finger of Lazarus, whom he had despised, he begged a drop of water.
Luke 6:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But because flattery being the very nurse of sin, like oil to the flames, is wont to minister fuel to those who are on fire with sin, he adds, Woe unto you when all men shall speak well of you.
Luke 6:26 — On the Gospel of Luke
Woe when all men speak well of you. This is what the Psalmist laments, because the sinner is praised in the desires of his soul, and he who does unjust things is blessed (Psalms Hebr. X). For whom it is not the least part of the punishment that his crimes are not only not censured, but are moreover praised as well done. Hence the Lord prudently does not say: Woe, because men speak well of you, as if the fault should be followed by the punishment at some other time, but woe (he says) when all men speak well of you. Because the flattery itself is the nurse of sin; just as oil to flames, so it is usually the fuel supplied to those burning in guilt, and certainly it is the greatest punishment of sinners. For just as the hungry and weeping poor ought to be weighed down by the wickedness of evildoers, so those indulging in riches, feasts, and laughter are by the anger of a strict judge more fueled by their courtiers to greater punishment.
Luke 6:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Having spoken above of what they might suffer from their enemies, He now points out how they ought to conduct themselves towards their enemies, saying, But I say to you who hear.
Luke 6:27 — On the Gospel of Luke
But I say to you who listen: Love your enemies, do good to those who hate you. Because He had said earlier what they might suffer from their enemies, now He shows in what way they themselves ought to act towards these same enemies. Many, however, think it is enough virtue not to hate enemies, but to love them is commanded as more than what human nature can bear, not seeing that Moses, Samuel, and Stephen prayed for their enemies, and David mourned his dead enemies. For the Lord does not command impossibilities, but perfection. Therefore, not faltering while there is time, let us do good to all, especially to those who are of the household of faith.
Luke 6:28 — On the Gospel of Luke
Bless those who curse you, pray for those who slander you. And the Apostle testifies that he and his like have done this, saying: We are reviled, and we bless. We are persecuted, and we endure it (I Cor. IV). But here the question arises, how this command of the Lord is not opposed to the fact that many imprecations against enemies, which are considered curses, are found in the prophets, such as: Let their table become a snare before them, and other things said there. The apostle John says: If anyone sees his brother sinning a sin not leading to death, he will ask, and He will give him life for those who commit sin not leading to death. There is a sin leading to death, I do not say that he should pray about that. First, it must be seen that the prophets, by way of imprecation, sang what was to come, not by the will of the one wishing, but by the spirit of foreseeing, who are accustomed to predict future things in the figure of one who is imprecating, just as often they sang of things to come in the figure of past time. Second, it must be understood from the words of the Apostle that there are certain brothers for whom we are not commanded to pray, since the Lord also commands us to pray even for our persecutors. This question cannot be resolved unless we admit that there are some sins among the brothers graver than the persecution by enemies. That brothers, however, signifies Christians can be proven by many teachings of the divine Scriptures. Therefore, I believe the sin of a brother leading to death is when, after the knowledge of God by the grace of our Lord Jesus Christ, someone opposes the brotherhood, and against the very grace by which he was reconciled to God, he is agitated with the flames of envy. However, the sin not leading to death is if someone has not alienated love from a brother but has not exhibited the duties of brotherhood due to some weakness of mind. Wherefore the Lord also said on the cross: Father, forgive them, for they know not what they do (Luke XXIII). For they had not yet become partakers of the grace of the Holy Spirit, nor had they entered the fellowship of holy brotherhood. And blessed Stephen prays for those who were stoning him, because they had not yet believed in Christ, nor were they fighting against that common grace. And for this reason, I believe, the apostle Paul does not pray for Alexander because he was already a brother, and had sinned to death, i.e., oppressing the brotherhood with envy. But for those who had not broken off love but had succumbed out of fear, he prays that they be forgiven. So he says: Alexander the coppersmith did me much harm. May the Lord repay him according to his works; you too must beware of him, for he has greatly withstood our words (II Tim. IV). Then he adds, for whom he prays, saying: At my first defense no one stood with me, but all forsook me. May it not be charged against them (Ibid.). This is the distinction of sins, separating Judas who betrayed from Peter who denied.
Luke 6:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But the question is fairly raised, how it is that in the prophets are to be found many curses against their enemies. Upon which we must observe, that the prophets in the imprecations they uttered foretold the future, and that not with the feelings of one who wishes, but in the spirit of one who foresees.
Luke 6:29 — On the Gospel of Luke
If anyone strikes you on the cheek, offer the other also. He does not say, do not strike the one who strikes you, although this is also a great commandment, but he says: prepare yourself to be struck again. This pertains to mercy, as understood especially by those who serve like fathers, or those who serve those dearest to them, such as sick ones, little ones, or the mentally disturbed, from whom they often suffer many things. And if their health requires it, they even offer themselves to suffer more, until the weakness of age or illness passes. Therefore, the Lord, the physician of souls, instructed those who would heal others, what else could he teach them but to bear with the infirmities of those whose health they wish to care for with a calm mind? For all wickedness comes from weakness of spirit, because nothing is more innocent than one who is perfect in virtue. Many know how to offer the other cheek, but do not know how to love the one who strikes them. But the Lord himself, who certainly first fulfilled the precepts he taught, did not offer the other cheek to the servant of the priest who struck him, but moreover said: If I have spoken wrongly, bear witness to the wrong; but if rightly, why do you strike me? (John XVIII). Yet he was not unprepared in heart, not only to be struck on the other cheek for the salvation of all, but even to be crucified with his whole body.
Luke 6:30 — On the Gospel of Luke
To everyone who asks of you, give. He says, to everyone who asks, not to everyone requesting everything, but to give that which you can give honorably and justly. For what if he asks for money to oppress the innocent? What if in the end, he asks for a disgraceful act? But without going into many details, which are innumerable, certainly that should be given which neither harms you nor another, as far as can be known or believed by man. And to whom you have justly denied what he asks for, the justice itself should be indicated, so that you do not send him away empty-handed. Thus, you will grant to everyone who asks of you, though not always that which is requested, you will grant. And sometimes you will grant something better, when you correct one asking for unjust things.
Luke 6:31 — On the Gospel of Luke
And as you would that men should do to you, do also to them likewise. Because charity is patient, kind, it not only bravely endures the injuries of an enemy but also most graciously anticipates the kindness of a friend. For reciprocating the love of a lover, nature taught all. But to compel someone who does not love to love through benefits, only the perfect doctrine of Christ has taught. When He commanded us first to do to others as we would have done to us, He immediately confirmed the same notion more broadly, saying:
Luke 6:32 — On the Gospel of Luke
And if you love those who love you, what grace is it to you? For even sinners love those who love them, etc. If even sinners, publicans, and pagans know how to be kind to their lovers, led by nature, how much more must you (he says) who, as your profession is nobler, so is the necessity that your virtue be more abundant, embrace with broader affection even those who do not love? Whence it seems worthy of inquiry how, when the Lord testifies that those who love only those who love them, do good only to those who do good to them, lend only to friends, not only do not have perfect charity but are equated with sinners, that beloved disciple who leaned on Jesus' chest, concluding his Epistle on the love of God and neighbor, nowhere admonishes to love enemies, but absolutely says: Because if we love one another, God abides in us, and God's love is perfected in us (1 John 4). And if this troubles anyone, let them know that he did not omit the love of enemies, but also included them under the name of brothers and instructed that they should be loved with the perspective of brotherly love and that prayers should be offered for them. Certainly, that they may not always remain enemies but may come to their senses from the snares of the devil and be united to us in a genuine covenant. Nor should it seem harsh that we say those who do not yet believe can be called brothers because of the hope that they will believe. For the same John is recorded to call them children of God. Because Jesus (he says) was about to die for the nation, and not only for the nation, but that He might gather together in one the children of God who were scattered abroad (John 11). For as long as they are scattered, they are not yet children of God, but by coming together in one, they are made children.
Luke 6:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But he not only condemns as unprofitable the love and kindness of sinners, but also the lending. As it follows, And if ye lend to those from whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.
Luke 6:35 — On the Gospel of Luke
Nonetheless, love your enemies, and do good, and lend, expecting nothing in return. For the love and benefit of mutual sinners, which is fruitless, now shows how these should be fruitfully done by the faithful. Indeed, anyone who receives borrows, even if he himself is not to repay. For when God restores more to the merciful, everyone who offers a benefit lends. Or if it is not pleasing to accept the borrower, except him who is to repay, it is to be understood that the Lord has embraced these two kinds of giving. For we either give as a gift what we give benevolently or we lend to someone who will repay. Because many (as it is written) have considered interest a gain and have made a nuisance of themselves to those who help them, many have not lent out of wickedness but feared to be defrauded without charge. The divine authority also remedies this weakness, saying: And lend, expecting nothing in return (Luke VI). That is, not fixing the hope of reward on man. For whether he repays what you have lent, or God repays what you did at His command, your inheritance will be eternal. For the sinner borrows and does not repay, but the righteous is merciful and lends (Psalm CXI). For those who bless him shall possess the land (Psalm XXXVI). And elsewhere when he said: The man who is gracious and lends, he shall be remembered forever (Psalm CXI).
Luke 6:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Either by giving them temporal gifts, or by inspiring His heavenly gifts with a wonderful grace.
Luke 6:37-38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now in a short sentence he concisely sums up all that he had enjoined with respect to our conduct towards our enemies, saying, Forgive, and ye shall be forgiven, wherein he bids us forgive injuries, and show kindness, and our sins shall be forgiven us, and we shall receive eternal life.
Luke 6:37 — On the Gospel of Luke
Do not judge, and you will not be judged; do not condemn, and you will not be condemned. I believe nothing else is commanded to us in this place, except that we interpret acts, whose intention is doubtful, in a better sense. For it is written: By their fruits you shall know them, this is said of manifest things, which cannot be done with a good intention, such as debaucheries, or blasphemies, or thefts, or drunkenness, and such things, about which it is permitted for us to judge. However, concerning foods, because any human food can be taken indifferently without fault of concupiscence with a good intention and simple heart, the Apostle prohibits us from judging those who ate meat and drank wine, by those who abstained from such foods. He who eats (he says) should not despise the one who does not eat; and he who does not eat should not judge the one who eats (Rom. XIV). This also pertains to what he says elsewhere: Do not judge anything before the time, until the Lord comes, who will also illuminate the hidden things of darkness, and will manifest the counsels of the hearts (I Cor. IV). Therefore, there are certain actions, which we do not know with what intention they are done, which can be done with both good and bad intentions, about which it is rash to judge, especially to condemn. The time will come, however, for these to be judged, when the Lord will illuminate the hidden things of darkness, and reveal the counsels of the hearts (Ibid.). There are two things, however, in which we should avoid rash judgment, when it is uncertain with what intention anything is done, or when it is uncertain what someone will become, who now appears either good or evil.
Luke 6:38 — On the Gospel of Luke
A good measure, pressed down, shaken together, and running over, will be poured into your lap. This is similar to what he says elsewhere: That they may receive you into eternal dwellings (Luke 16). For it is not the poor themselves, but Christ who will give the reward to those who have given alms. Nevertheless, they are said to give it into the bosom because they provided the occasion for that merit, either by being pitiable in need or by being harsh in insolence, the stronger enduring them with patience and supporting them with kindness, and sometimes calling them sweetly to the faith.
Luke 6:39 — On the Gospel of Luke
He also gave them this parable: Can a blind man lead a blind man? Will they not both fall into a pit? The sense of this saying depends on the preceding, where he instructs about giving alms and forgiving injury. If (he says) anger against the violent and greed against the petitioner has blinded you, can you cure his fault with your corrupted mind? Or will not only he who committed the injury but also you, who could not endure it, be considered guilty? But if his wickedness finds you gentle and with a tranquil heart, both he will be moved to repentance, and you will be given the reward of patience, because you are endeavoring to lead the blind with a seeing eye—that is, a serene heart—towards the light.
Luke 6:40 — On the Gospel of Luke
A disciple is not above his teacher. But everyone who is fully trained will be like his teacher. If the teacher, who could almost like God, did not seek to avenge his own injuries but preferred to make his pursuers gentler by enduring them, it is necessary that disciples, who are pure humans, follow that rule of perfection.
Luke 6:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or the sense of this sentence depends upon the former, in which we are enjoined to give alms, and forgive injuries. If, says He, anger has blinded thee against the violent, and avarice against the grasping, how canst thou with thy corrupt heart cure his corruption? If even thy Master Christ, who as God might revenge His injuries, chose rather by patience to render His persecutors more merciful, it is surely binding on His disciples, who are but men, to follow the same rule of perfection.
Luke 6:41 — On the Gospel of Luke
Why do you see the speck in your brother's eye, but do not consider the beam that is in your own eye? And this looks back to the previous point, where it was warned that a blind man cannot lead a blind man, that is, a sinner cannot chastise another sinner. For many, out of pride, or hatred, or love of money, or greed, or any other crime, judging these things as trivial or nothing, very harshly rebuke those whom they see disturbed by sudden anger, as if the eye of the mind has changed from its usual state of purity, like a speck suddenly falling in, and forgetful of the Lord's precept, which says: "Do not condemn, and you will not be condemned" (Luke 6), they prefer to blame and condemn rather than amend and correct.
Luke 6:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now this has reference to the previous parable, in which He forewarned them that the blind cannot be led by the blind, that is, the sinner corrected by the sinner. Hence it is said, Or, how canst thou say to thy brother, Brother let me cast out the mote that is in thine eye, if thou seest not the beam that is in thine own eye?
Luke 6:42 — On the Gospel of Luke
And how can you say to your brother: Brother, let me cast out the speck from your eye, when you yourself do not see the beam in your own eye? You do this with your brother if (for example), what he sins by anger, you criticize by hatred. And just as a beam is to a speck, so is hatred to anger. For hatred is anger long-standing, which with the passage of time has so grown that it is rightly called a beam. It can happen that if you are angry with a man, you wish him to be corrected. But if you hate a man, you cannot wish him to be corrected. And therefore it is said to be impossible for one to remove the speck from his brother's eye who carries the beam in his own eye.
Luke 6:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Our Lord continues the words which He had begun against the hypocrites, saying, For a good tree bringeth not forth corrupt fruit; i. e. as if He says, If thou wouldest have a true and unfeigned righteousness, what thou settest forth in words make up also in works, for the hypocrite though he pretends to be good is not good, who doeth evil works; and the innocent though he be blamed, is not therefore evil, who doeth good works.
Luke 6:43 — Homilies on the Gospels 2.25
"Every tree which does not bear fruit will be cut down and cast into the fire." He is referring to human beings as trees and to their works as the fruit. Do you want to know which are the bad trees and what are the bad fruits? The apostle teaches us this. He says, "The works of the flesh are manifest: they are fornication, impurity, self-indulgence, idolatry, sorcery, malice, strife, jealousy, anger, quarrels, conflict, factions, envy, murder, drunkenness, carousing, and things of this sort." Do you want to hear whether trees which bring forth fruits such as these belong in the heavenly temple of the eternal King? The apostle continues: "I warn you, as I warned you before, that those who do such things will not attain the kingdom of God." He subsequently lists the fruits of a good tree. He says, "The fruit, however, of the Spirit is charity, joy, peace, patience, goodness, kindness, faith, gentleness, self-control."
Luke 6:43 — On the Gospel of Luke
For a good tree does not produce bad fruit; nor does a bad tree produce good fruit. He continues against the hypocrite he began with. If you want, he says, to have true and not feigned righteousness, what you show in words also care to compensate with deeds, that being a good tree, you may be adorned with good fruits. For even if the hypocrite pretends, he is not good who does bad deeds. And if he reprehends the innocent, he is not therefore evil who does good deeds.
Luke 6:44 — On the Gospel of Luke
For each tree is known by its own fruit. Which fruit it is by which a tree should be distinguished as good or evil, the Apostle shows, saying: "Now the works of the flesh are manifest, which are fornication, impurity, licentiousness, idolatry, sorcery, enmities, quarrels, jealousies, wraths, strifes, dissensions, heresies, envies, murders, drunkenness, revelries, and such like. I forewarn you, as I have forewarned you, that those who do such things will not inherit the kingdom of God." But the fruit of the Spirit is charity, joy, peace, long-suffering, kindness, goodness, faith, modesty, continence (Galatians 5). Furthermore, almsgiving, or prayer, or fasting, are indeed properly fruits of the good, but sometimes are simulated and even usurped by the wicked. About these the Lord says: "For they have received their reward" (Matthew 6). And elsewhere: "Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravening wolves" (Matthew 7). But for this reason, sheep should not hate their clothing, because wolves often hide themselves with it, showing one thing to deceive, and another to prey upon or kill those who cannot see the wolves under this sheep's clothing. Therefore, it is not this fruit by which he warns the tree should be known, but that which is shown above.
Luke 6:44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, I think the thorns and bramble are the cares of the world and the prickings of sin, but the figs and the grapes are the sweetness of a new life and the warmth of love, but the fig is not gathered from the thorns nor the grape from the bramble, because the mind still debased by the habits of the old man may pretend to, but cannot bring forth the fruits of the new man. But we must know, that as the fruitful palm tree is inclosed and supported by a hedge, and the thorn bearing fruit not its own, preserves it for the use of man, so the words and acts of the wicked wherein they serve the good are not done by the wicked themselves, but by the wisdom of God working upon them.
Luke 6:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The treasure of the heart is the same as the root of the tree. He therefore who has in his heart the treasure of patience and perfect love, brings forth the best fruits, loving his enemy, and doing the other things which have been taught above. But he who keeps a bad treasure in his heart does the contrary to this.
Luke 6:45 — Homilies on the Gospels 2.25
"The good man produces good from the good treasure in his heart, and the evil man produces evil from the evil treasure." The treasure in one's heart is the intention of the thought, from which the Searcher of hearts judges the outcome.
Luke 6:45 — On the Gospel of Luke
A good man out of the good treasure of his heart brings forth good, and an evil man out of the evil treasure brings forth evil. The same treasure of the heart, which is the root of the tree. And what is brought forth from the heart, is the same as the fruit of the tree. Therefore, he who possesses the treasure of patience and perfect love in his heart, undoubtedly bringing forth the best fruits, loves his enemy, does good to the one who hates him, blesses the one who curses him, prays for the one who slanders him, does not oppose the one who strikes him or takes his things, gives to everyone who asks, does not demand back his own once taken, desires not to judge, not to condemn, corrects the erring patiently and lovingly, and other things which the Savior taught above. But he who keeps an evil treasure in his heart, hates his friend, curses the one who loves him, curses the one who blesses him, and performs other things contrary to the good treasure, as the Lord's word rebukes. So that he may not flatter himself in vain for what follows:
Luke 6:46 — Homilies on the Gospels 2.25
Christ subsequently adds force to his pronouncement by clearly showing that good speech without the additional attestation of deeds is of no advantage at all. He asks, "And why do you call me, 'Lord, Lord,' and not do what I say?" To call upon the Lord seems to be the gift of a good treasure, the fruit of a good tree. "For everyone who calls upon the name of the Lord will be saved." If anyone who calls upon the name of the Lord resists the Lord's commands by living perversely, it is evident that the good that the tongue has spoken has not been brought out of the good treasure in his heart. It was not the root of a fig tree but that of a thorn bush that produced the fruit of such a confession—a conscience, that is, bristling with vices, and not one filled with the sweetness of the love of the Lord.
Luke 6:46 — On the Gospel of Luke
Why do you call me 'Lord, Lord,' and do not do what I say? As if he were saying in other words: Why do you boast of producing the leaves of correct confession, you who show no fruits of good works? From which the Apostle, separating the precious from the vile, that is, the good treasure from the bad, the good tree from the bad, the perfect disciple of a good teacher from a hypocrite, the seeing guide from the blind one, said: "But I will come to you soon, if the Lord wills, and I will find out not the talk of these arrogant people but their power. For the kingdom of God is not a matter of talk but of power" (1 Corinthians 4). Therefore, through the speech of the mouth, the Lord signifies everything that we bring forth from the heart by deed, word, or thought, which are more than what is nakedly and openly said to men before his eyes. For it is also the custom of the Scriptures to put words in place of things. Hence the Psalmist says: "Say to my soul, 'I am your salvation'" (Psalm 35). And Hezekiah: "There was nothing in my storehouses that I did not show them" (Isaiah 39). Surely he revealed to the Chaldeans the secrets of things, not words. Likewise, the Apostle: "And no one can say 'Jesus is Lord' except by the Holy Spirit" (1 Corinthians 12). For as he meant to say, no one perceives the Lord Jesus by understanding, no one embraces him by will, except through the grace of the Holy Spirit.
Luke 6:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Lest any one should vainly flatter himself with the words, Out of the abundance of the heart the mouth speaketh, as if words only and not rather works were required of a Christian, our Lord adds the following, But why call ye me Lord, Lord, and do not the things which I say? As if He said, Why do ye boast of sending forth the leaves of a right confession, and show forth no fruit of good works.
Luke 6:47 — Homilies on the Gospels 2.25
The Lord indicates what the true distinction between good and bad fruits is by continuing under another figure of speech. He says, "Everyone who comes to me and listens to my words and does them, I will show you who he is like. He is like a man building a house." Now this man building a house is the mediator between God and humankind, the man Christ Jesus, who deigned to build and consecrate a beloved and holy house for himself, namely, the church, in which to remain forever.
Luke 6:47 — On the Gospel of Luke
Everyone who comes to me and hears my words and does them, I will show you whom he is like. He is like a man building a house. The Lord has spoken much above about openly good or evil things and has discussed much about truly and hypocritically good things, by which three persons I think the whole class of humans is comprehended. He concludes his whole speech with a simultaneously terrifying and delightful parable, by which he likens some listeners of the word to the devil, others to Christ, each of whom never ceases building his own house in the subjection of men throughout the whole time of this age. Therefore, whoever hears and does Christ's words will be compared to Christ. Because just as Christ builds, instructs, and governs one universal church for himself out of various persons, dedicating it sometime to eternal life, so too does the useful listener, according to his own measure, advance towards the heights through various pursuits of virtues, building for himself a dwelling of eternal habitation, in the present busily working to shape, polish, and bind together the stones with the glue of charity, but in the future rejoicing in the dedication with Christ.
Luke 6:48 — Homilies on the Gospels 2.25
"He dug deep, and laid the foundation upon rock," for he strove to root out completely whatever base drives he found in the hearts of his faithful. When the traces of earlier habits and unnecessary thoughts had been cast out, he could have a firm and unshakable dwelling place in them. He himself is the rock upon which he laid the foundation for a house of this sort. Just as in building a house nothing is to be preferred to the rock on which the foundation is laid, so holy church has its rock, namely, Christ, concealed in the depths of its heart.… "When a flood came, the stream was dashed against that house and could not shake it, for it had been founded upon the rock." The explanation is obvious: the church is often struck by distressful situations but is not overthrown. If any believers are overcome by evils, if they yield, they surely did not belong to this house. If they had taken a stand founded on the rock of faith instead of on the sand of faithlessness, they would have been absolutely incapable of ever being shaken.
Luke 6:48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The rock is Christ. He digs deep; by the precepts of humility He plucks out all earthly things from the hearts of the faithful, lest they should serve God from regard to their temporal good.
Luke 6:48 — On the Gospel of Luke
He who digs deep and laid the foundation upon the rock. When foundations are given in the plural in the mystery of the Church, they signify the teachers, of whom it is said: "Her foundation is in the holy mountains" (Psalm 86). But when the foundation is given in the singular, Christ Himself is expressed as the teacher of teachers and the foundation of all foundations. Of whom it is said: "For other foundation can no man lay than that is laid, which is Jesus Christ" (1 Cor. 3). Therefore, this foundation was laid not upon the earth, but upon a rock by the wise architect because the minds of sublime men were established by Christ, not in earthly desires, but in His invincible faith, hope, and charity. But the rock (he says) was Christ (1 Cor. 10). He who digs deep because by the precepts of humility he tears out all earthly things from the hearts of the faithful, lest they serve God for some lowly or temporal advantage. Morally, the foundations of the house are the intentions of good conversation, which the perfect hearer of the word, having cleared away by Christian humility the debris of vain and fragile thoughts, firmly inserts in the fulfillment of Christ's commandments. This he does, namely, with Christ specially cooperating within himself, which Christ generally does in the universal Church. Rejoicing with the Psalmist: "He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, etc." (Psalm 40).
Luke 6:49 — On the Gospel of Luke
But he who has heard and not done is like a man building his house upon the earth without a foundation. The house of the devil, the world which is placed in the wicked one, is called not by the dignity of the Creator but by the magnitude of the delinquent. He builds it upon the earth because he drags those who obey him from the heavens to the earthly. He builds without a foundation because every sin does not have a foundation, so that it does not subsist by its own nature. For evil truly is without substance, which however in some way exists, coalesces in the nature of the good. Since the foundation is truly said to be from the bottom, we can also not unreasonably take the foundation as placed for the bottom. Just as hearing is said from the ear, and yet often the very ear itself is designated by the name of hearing. Therefore, just as he who sinks into a well is held by the bottom of the well, so the soul, as if it were standing in a certain place at the bottom when falling, would, if once fallen, retain itself in some measure of sin. But since it cannot be content with the sin in which it slips, while it is daily cast into worse, it does not find a bottom in the well into which it has fallen, as is figured. Hence it is well said elsewhere: When the wicked man has come into the depths of evils, he despises (Prov. XVIII). For he feigns to return because he despairs that he can be shown mercy. But when he sins more by despairing, he, as it were, removes the bottom from his well, lest he might find where he could be held. Therefore, he who hears the words of Christ and does not do them, whether initiated into the mysteries of Christ or wholly alien from Christ, because he builds himself badly, is like a foolish man of whom it is said: An enemy has done this (Matt. XIII).
Luke 6:49 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The house of the devil is the world which lieth in wickedness, (1 John 5:19.) which he builds upon the earth, because those who obey him he drags down from heaven to earth; he builds without foundation, for sin has no foundation, standing not by its own nature, for evil is without substance, which yet whatever it is, grows up in the nature of good. But because the foundation is called so from fundus, we may not unfitly understand that fundamentum is placed here for fundus. As then he who is fallen into a well is kept at the bottom of the well, so the soul falling away remains stationary, as it were, at the very bottom, as long as it continues in any measure of sin. But not content with the sin into which it is fallen, while daily sinking into worse, it can find no bottom, as it were, in the well to which it may fix itself. But every kind of temptation increasing, both the really bad and the feignedly good become worse, until at last they come to everlasting punishment. Hence it follows, Against which the stream did beat vehemently. By the force of the stream may be understood the trial of the last judgment, when both houses being finished, the wicked shall go into everlasting punishment, but the righteous into life eternal. (Mat. 25:46.)
Luke 7:1 — On the Gospel of Luke
When he had completed all his words in the hearing of the people, he entered Capernaum. Here it must be understood that, when he had indeed completed all his words in the hearing of the people, Christ entered Capernaum, meaning that he did not enter before these words had been finished, but it is not stated after what interval of time, once he had finished these discourses, he entered Capernaum. Within that interval, that leper was cleansed whom Matthew interposes in his own place, but this one anticipates beforehand.
Luke 7:2 — On the Gospel of Luke
Now a certain centurion's servant, who was sick and about to die, who was precious to him. Someone might ask, either piously to find out or impiously to criticize, on what grounds the evangelist said of a servant who was not dead but was healed that he was about to die. To which a brief response should be given that he truly was about to die if he had not been restored to life by the faith of his beseeching master and the compassion of Christ. In the same way, King Hezekiah was about to die according to a certain manner of human nature, when he heard the words of the true prophet: "Set your house in order, for you shall die and not live" (2 Kings 20); but by the hidden judgment of divine providence, which has arranged all things in measure, number, and weight, he was to obtain fifteen more years of life through tears and prayers.
Luke 7:3 — On the Gospel of Luke
And when he heard about Jesus, he sent to him elders of the Jews, asking him to come and heal his servant. By divine dispensation it happened that the elders of the Jews were sent to the Lord, and while they stood by, the one who was ill was healed, so that they would be without excuse if, while a Gentile man believed, they did not believe. However, it is asked how it agrees that Luke says the Centurion sent messengers, but Matthew narrates that he himself approached the Lord. But to those seeking piously, it easily becomes clear that Matthew, for the sake of brevity, said that he himself approached, whose desire and will were truly conveyed to the Lord, even though others were carrying it, also mystically commending to us what is written: Come to him, and be enlightened (Psalm 34). For because the faith of the Centurion, by which one truly approaches Jesus, he praised so much that he said: I have not found such great faith in Israel (Matthew 8), the prudent evangelist wanted to say that he himself rather approached Christ, rather than those through whom he had sent his words. But furthermore, Luke revealed the whole event as it happened, so that from this we might be forced to understand how the other, who could not lie, said he had approached. For just as that woman who suffered from the issue of blood, although she touched the hem of his garment, yet more because she believed, touched the Lord, than those crowds by whom he was pressed, so also the centurion, the more he believed, the more he approached the Lord.
Luke 7:5 — On the Gospel of Luke
For he loves our nation, and he himself built our synagogue. Those who report the synagogue built for them by the centurion clearly show that just as we call the Church, so also they were accustomed to call the synagogue, not only the assembly of the faithful, but also the place where they gathered, as we have also taught above.
Luke 7:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But herein they show, that as by a church, so also by a synagogue, they were wont to mean not only the assembly of the faithful, but also the place where they assembled.
Luke 7:6 — On the Gospel of Luke
Jesus, however, was going with them. Great is the loftiness of the Lord, who could heal by a word alone, but no less is the humility, who deigned to visit a sick servant. For as a powerful and kind one, he was going to save when asked, and in the midst of the journey, he saved by a word when requested, lest it be thought that he went bodily not due to a lack of power but as an example of humility. Elsewhere, he wished to come to heal the son of a royal official, lest he be seen honoring wealth. Here, lest it be thought he despised a servile condition, he agreed immediately to go to the centurion's servant.
Luke 7:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But the centurion, whose faith is preferred to Israel, represents the elect from the Gentiles, who as it were attended by their hundred soldiers, are exalted by their perfection of spiritual virtues. For the number hundred, which is transferred from the left to the righta, is frequently put to signify the celestial life. These then must pray to the Lord for those who are still oppressed with fear, in the spirit of bondage. But we of the Gentiles who believe can not ourselves come to the Lord, whom we are unable to see in the flesh, but ought to approach by faith; we must send the elders of the Jews, that is, we must by our suppliant entreaties gain as patrons the greatest men of the Church, who have gone before us to the Lord, who bearing us witness that we have a care to build up the Church, may intercede for our sins. It is well said that Jesus was not far from the house, for his salvation is nigh unto them that fear him, and he who rightly uses the law of nature, in that he does the things which he knows to be good, approaches nigh unto Him who is good.
Luke 7:7 — On the Gospel of Luke
For which reason I also did not consider myself worthy to come to you. And we, who from the Gentiles have believed, cannot come to the Lord ourselves, whom we are now by no means able to see in the flesh, but whoever has recognized the passions of our servitude, ought now through faith to approach Him who is seated at the right hand of the Father, now to send the elders of the Jews, that is, the chief men of the Church, who have gone before us to the Lord, to earnestly beseech to acquire patrons, who, bearing witness for us, that we love the Church, and as much as it is in us, strive to edify it, interceding with the Lord for our sins and those of ours.
Luke 7:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He says that he though a man subject to the power of the tribune or governor, yet has command over his inferiors, that it might be implied that much more is He who is God, able not only by the presence of His body, but by the services of His angels, to fulfil whatever He wishes. For the weakness of the flesh or the hostile powers were to be subdued both by the word of the Lord and the ministry of the angels. And to my servant, Do this, &c.
Luke 7:8 — On the Gospel of Luke
For I too am a man placed under authority, having soldiers under me. He declares himself a man and subject to authority, whether of a tribune or of a governor, yet able to command those lower, so that it is understood all the more that He, who is God, and powerful above all, has an innumerable host of angelic virtue to obey His commands.
Luke 7:9 — On the Gospel of Luke
When Jesus heard this, he marveled. He marveled because he saw the centurion understand his majesty. But who had made that faith or understanding in him, except himself, who marveled at it? But if someone else had made it, what would he marvel at, who was prescient? Therefore, it must be noted that whatever the Lord marvels at, he signifies that we should marvel at, because we still need to be admonished in this way. For all such emotions, when they are said about God, are not signs of a disturbed mind, but of a teaching master.
Luke 7:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But who had wrought this very faith in him, save He who marvelled? But supposing another had done it, why should He marvel who foreknew it? Because then the Lord marvels, it signifies that we must marvel. For all such feelings when they are spoken of God, are the tokens not of a wonder-struck mind, but of a teaching master.
Luke 7:10 — On the Gospel of Luke
And when those who had been sent returned home, they found the servant, who had been sick, well. The faith of the master is proven, and the health of the servant is restored. Therefore, the merit of the Lord can also benefit the servants, not only by the merit of faith but also by the zeal of discipline. Matthew explains this more fully when the Lord said to the centurion: Go, and let it be done for you as you have believed (Matthew 8), and the boy was healed from that hour. But it is the custom of blessed Luke to abbreviate what he has seen fully explained by other evangelists, or even intentionally to pass over; what he knows to have been omitted or briefly touched upon by them, he elucidates more diligently. Mystically, as I have said, the centurion, whose faith is preferred to that of Israel, undoubtedly represents those chosen from among the Gentiles, who, as if surrounded by a centenary military contingent, are exalted in the perfection of spiritual virtues and seek nothing earthly from the Lord but only the joys of eternal salvation for themselves and their own. For the number one hundred, which is transferred from the left to the right, is customarily placed in the signification of heavenly life. Hence it is that Noah's ark is built in one hundred years, Abraham received the son of promise at one hundred years; Isaac sowed, and found a hundredfold in that year; the courtyard of the tabernacle is one hundred cubits long; in the one hundredth psalm, mercy and judgment are sung to the Lord, and other things of this kind. Therefore, men of such merit must pray to the Lord for those who are still oppressed by the spirit of servitude in fear, so that as they are gradually advanced to higher things, perfect love may cast out fear (1 John 4).
Luke 7:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Matthew explains these things more fully, saying, that when our Lord said to the centurion, Go thy way, and as thou hast believed, so be it done unto thee, the servant was healed in the self-same hour. But it is the manner of the blessed Luke, to abridge or even purposely to pass by whatever he sees plainly set forth by the other Evangelists, but what he knows to be omitted by them, or briefly touched upon, to more carefully explain.
Luke 7:11 — On the Gospel of Luke
And it happened afterward, he went to a city called Nain. Nain is a city of Galilee in the second mile of Mount Tabor towards the south near Endor, which is a large village in the fourth mile of the same mountain to the south.
Luke 7:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Nain is a city of Galilee, within two miles of mount Tabor. But by the divine counsel there were large multitudes accompanying the Lord, that there might be many witnesses of so great a miracle. Hence it follows, And his disciples went with him, and much people.
Luke 7:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But the dead man who was carried without the gate of the city in the sight of many, signifies a man rendered senseless by the deadening power of mortal sin, and no longer concealing his soul's death within the folds of his heart, but proclaiming it to the knowledge of the world, through the evidence of words or deeds as through the gate of the city. For the gate of the city, I suppose, is some one of the bodily senses. And he is well said to be the only son of his mother, for there is one mother composed of many individuals, the Church, but every soul that remembers that it is redeemed by the death of the Lord, knows the Church to be a widow.
Luke 7:12 — On the Gospel of Luke
And this woman was a widow, and a large crowd of the city was with her. Every soul acknowledges the Church to be a widow, which remembers herself redeemed by the death of her spouse and Lord. By divine command, a great crowd followed the Lord, and a great crowd the widow, so that upon seeing such a miracle, many witnesses, many would become praisers of God.
Luke 7:13 — On the Gospel of Luke
When the Lord saw her, he was moved with compassion for her and said to her, "Do not weep." He said, "Cease to weep, as if for the dead whom you will soon see rising alive." Here, mystically, the doctrine of Novatian is confounded, who proudly boasted about his own purity, tries to nullify the humble purification of penitents, and denies that Mother Church should be consoled by the hope of life to be restored, weeping over the spiritual extinction of her reborn ones. And beautifully, the evangelist testifies that the Lord was first moved with compassion for the mother, and so revived the son, so that in one instance he showed us an example of imitable piety and in the other, confirmed faith in his wondrous power.
Luke 7:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As if He said, Cease to weep for one as dead, whom you shall soon see rise again alive.
Luke 7:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or the coffin on which the dead is carried is the ill at ease conscience of a desperate sinner. But they who carry him to be buried are either unclean desires, or the allurements of companions, who stood when our Lord touched the bier, because the conscience, when touched by dread of the judgment from on high, often checking its carnal lusts, and those who unjustly praise, returns to itself, and answers its Saviour's call to life.
Luke 7:14 — On the Gospel of Luke
And he approached and touched the bier. But they who carried it stood still. The bier, on which the dead person is carried out, is the badly secure conscience of a desperate sinner. And those who carry it out for burial are either the unclean desires which drag a person to perdition or the poisonous flatteries of deceitful companions, which indeed augment sins while they elevate them with favors, and bury the sinners under contempt, like a heap of earth. Of these it is said elsewhere: "Let the dead bury their own dead" (Matthew 8). Indeed, the dead bury the dead, when sinners seduce others like themselves with harmful favor, and with a heap of worst flattery, oppress them so that they may never have the hope of rising again. Therefore, the pallbearers stood still when the Lord touched the bier, because the conscience touched by the fear of divine judgment often restrains and returns upon itself, and hastily responds to the Savior calling it to life. Rightly follows:
Luke 7:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But well does the Evangelist testify that the Lord is first moved with compassion for the mother, and then raises her son, that in the one case He might set before us for our imitation an example of piety, in the other He might build up our belief in His wonderful power. Hence it follows. And there came a fear upon all, and they glorified God, &c.
Luke 7:16 — On the Gospel of Luke
And fear seized them all, and they glorified God, saying: A great prophet has arisen among us. The more desperate the death of the soul that is recalled to life, the more numerous are those corrected by the same example. Consider the prophet David, consider the apostle Peter. The higher their rank, the graver their fall. However, the graver the fall, the more pleasing the piety of the one who raises them. And the greater the piety of the Lord appeared in them, the more certain the hope of salvation appeared to all the penitent, so that all who hear may rightly say:
Luke 7:18 — On the Gospel of Luke
And his disciples reported to John concerning all these things. Not with a sincere heart, I think, but driven by envy, John's disciples reported to him the virtues and miracles of Christ. For elsewhere they are found complaining to him thus: Rabbi, he who was with you across the Jordan, to whom you bore witness, behold, he is baptizing, and all are coming to him (John III). To which John then replied: A man cannot receive anything unless it has been given to him from heaven, etc. And he clearly declares both that he is a mere man and that Christ is the Son of God. But since envy and jealousy remained, and could not be expelled, observe what the excellent teacher still did to correct them.
Luke 7:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Not, as it seems to me, in simpleness of heart, but provoked by envy. For in another place also they complain, Rabbi, he that was with thee beyond Jordan, behold the same baptizeth, and all men come unto him. (John 3:26.)
Luke 7:19 — On the Gospel of Luke
And John summoned two of his disciples and sent them to the Lord, saying: Are you the one who is to come, or shall we look for another? Namely, so that at least through this occasion, by seeing the signs he was doing, they might believe in him, and, with the master asking, learn for themselves. Therefore he does not say, Are you the one who has come, but are you the one who is to come? And the meaning is: Command me, because being about to be killed by Herod, and to descend to the underworld, whether I should announce you even in the underworld, as I announced you to those above, or whether it is not fitting for the Son of God to taste death, and you will send another to these sacraments.
Luke 7:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He says not, Art thou He that hast come, but, Art thou he that should come. The sense is, Tell me who am to be slain by Herod, and about to descend into hell, (ad inferna) whether I should announce Thee to the souls below as I have announced Thee to those above? or is this not befitting the Son of God, and Thou art going to send another for these sacraments?
Luke 7:21 — On the Gospel of Luke
In that very hour, He cured many people of diseases, plagues, and evil spirits, and He granted sight to many who were blind. John had sent his disciples to ask: Are you the one who is to come, or should we look for another? Christ demonstrated signs, not by directly answering what was asked, but to address the concerns of the messengers.
Luke 7:22 — On the Gospel of Luke
"Go," He said, "and tell John what you have seen and heard: the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and, which is no less important, the poor have the Gospel preached to them." Either the poor in spirit, or certainly the poor in wealth, so that there is no distinction in preaching between the noble and the common, the rich and the needy. These things display the rigor of the Master and attest to the truth of the Teacher, as all are equal in His sight who can be saved. As He said:
Luke 7:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And what is not less than these, the poor have the Gospel preached to them, that is, the poor are enlightened by the Spirit, or hidden treasures, that there might be no difference between the rich and the poor. These things prove the faith of the Master, when all who can be saved by Him are equal.
Luke 7:23 — On the Gospel of Luke
"And blessed is he who does not take offense at me." He reprimands John's messengers, who did not believe He was the Christ, for their scandal of unbelief, and He explains to John what he had asked, that God brings salvation, and the Lord delivers from death (Psalm 67). For, when so many signs and mighty deeds have been seen, no one could take offense but rather marvel. Yet the mind of the unfaithful bore a great scandal when they saw Him die even after so many miracles. So what does it mean to say: "Blessed is he who does not take offense at me," except to openly indicate the rejection of His death and humility? As if He were plainly stating: "Indeed, I do wondrous things, but I do not disdain to endure contempt. Therefore, since I follow in death, it is greatly necessary for people to be cautious, lest they despise in me the death they revere in signs."
Luke 7:24 — On the Gospel of Luke
And when John's messengers had departed, He began to speak to the crowds about John. Because the surrounding crowd did not understand the mystery of the question and thought that John doubted Christ, whom he had pointed out, to clarify that John had not questioned for his own sake but for his disciples, He added to John's praise.
Luke 7:27 — On the Gospel of Luke
This is he of whom it is written, "Behold, I send my messenger before your face, who shall prepare your way before you." What is called angel in Greek, is called messenger in Latin. Therefore rightly, he who is sent to announce the divine judge is called an angel, so that he maintains the dignity in name which he fulfills in deed. Indeed it is a high name, but the life does not fall short of the name. But also all who are rated by the name of priesthood are called angels, the prophet attesting, who says: "The lips of a priest shall keep knowledge, and they shall seek the law at his mouth, for he is the angel of the Lord of hosts" (Malachi II). And indeed every one of the faithful, as much as he is able, as much as he receives the infusion of supernal grace, if he calls back his neighbor from wickedness, if he takes care to exhort to good works, if he announces the eternal kingdom or punishment to the erring, when he expends the words of holy announcement, he indeed becomes an angel.
Luke 7:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
These words may be understood in two ways. For either he called that the kingdom of God, which we have not yet received, (in which are the Angels,) and the very least among them is greater than any righteous man, who bears about a body, which weighs down the soul. Or if by the kingdom of God be meant to be understood the Church of this time, the Lord referred to Himself, who in the time of His birth came after John, but was greater in divine authority, and the power of the Lord. Moreover, according to the first explanation, the distinction is as follows, But he who is least in the kingdom of God, and then it is added, is greater than he. According to the latter, But he who is least, and then added, is greater in the kingdom of God than he.
Luke 7:28 — On the Gospel of Luke
For I say to you: Among those born of women there is no greater prophet than John the Baptist. Among those born of women, he says. Therefore he is preferred to those men who are born of women and from the intercourse of a man, and not to the one who is born of a Virgin and the Holy Spirit. Although in judgment he preferred John to all other prophets and patriarchs, and to all men, yet he equated the others to John. For it does not immediately follow that if others are not greater than him, he is greater than others, but rather that he has equality with the other saints.
Luke 7:29 — On the Gospel of Luke
And all the people, hearing this, and the tax collectors, justified God, baptized with the baptism of John. God himself is justified through baptism, as men justify themselves by confessing their own sins, as it is written: 'Declare your iniquities, that you may be justified.' And He is justified in that He is not refuted through obstinacy, but His gift is acknowledged by the justice of God. For the Lord is righteous, and He loves justices (Psalm X). Therefore, the justification of God is in this, that He appears to have transferred His gifts not to the unworthy and harmful, but to those made innocent and just through purification. David also says: 'Against you only have I sinned, and done what is evil in your sight, so that you may be justified in your words and prevail when you are judged' (Psalm L). Therefore he who sins and confesses his sin to God justifies God, yielding to Him who prevails, and hoping for grace from Him. In baptism, therefore, God is justified, in which there is both confession and forgiveness of sins.
Luke 7:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
These words were spoken either in the person of the Evangelist, or, as some think, of the Saviour; but when he says, against themselves, he means that he who rejects the grace of God, does it against himself. Or, they are blamed as foolish and ungrateful for being unwilling to receive the counsel of God, sent to themselves. The counsel then is of God, because He ordained salvation by the passion and death of Christ, which the Pharisees and lawyers despised.
Luke 7:30 — On the Gospel of Luke
But the Pharisees and the experts in the law rejected the counsel of God for themselves, not being baptized by him. What it says "for themselves" or "against themselves," signifies that he who rejects the grace of God acts against himself, or the counsel of God sent by themselves is rebuked by the foolish and ungrateful for refusing to accept it. Therefore, the counsel of God is that through the passion and death of the Lord Jesus, He decreed to save the world. But the Pharisees and the experts in the law rejected this, spurning the secret and saving mystery, the beginnings of which had gone before in the preaching and baptism of John, but nevertheless unknowingly and unwillingly serving that same counsel, as the apostle Peter, speaking of the Lord, says to them: "This one, delivered up according to the predetermined plan and foreknowledge of God, by the hands of lawless men, you nailed to a cross and put to death" (Acts 2).
Luke 7:31 — On the Gospel of Luke
To what, then, shall I compare the men of this generation, and what are they like? They are like children sitting in the marketplace, calling to one another and saying: We played the flute for you, and you did not dance. We wailed, and you did not weep. The generation of the Jews is compared to children sitting in the marketplace because they used to receive the prophets as teachers. Of whom it is said: Out of the mouth of infants and nursing babies, you have perfected praise (Psalm VIII). And elsewhere, The unfolding of your words gives light; it imparts understanding to the simple (Psalm CXVIII), that is, to the humble in spirit. The Lord's marketplace or the synagogue, or even Jerusalem itself is where the laws of heavenly precepts were established. Where these children, according to Matthew, spoke to their equals, because they used to reproach their people daily with their own voices, they would not listen to the Psalms, first of David, nor after being corrected by the reproaches of the prophets. Whenever victory over the enemy was foretold or commemorated, they did not rise to the works of virtue. For by the word of dance is not meant the bodily gyrations of actors with swaying movements but the devotion of a zealous heart and the piety of agile members. Whenever the prophecies of calamities caused by future or present enemies resounded, and yet the listeners did not care to take refuge in remedies for penitence. The Psalmist sings: Shout with joy to God our helper, rejoice to the God of Jacob, take up a psalm, and bring the tambourine (Psalm LXXX), and so forth. But what follows? My people did not listen to my voice, and Israel did not attend to me (Ibid.). The prophet cries out: Thus says the Lord: Turn to me with all your heart, in fasting, in weeping, and in mourning, and rend your hearts and not your garments (Joel II). And again: My belly, my belly! I writhe in pain. The heart of my thoughts troubles me. I will not remain silent, for my soul has heard the sound of the trumpet, the alarm of war (Jeremiah IV). And a little later: For my people are foolish, they have not known me; they are senseless children, without understanding (Ibid.).
Luke 7:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Jewish generation is compared to children, because formerly they had prophets for their teachers, of whom it is said, Out of the mouths of babes and sucklings hast thou perfected praise.
Luke 7:33-34 — On the Gospel of Luke
For John the Baptist came neither eating bread nor drinking wine, and you say, "He has a demon." The Son of Man has come eating and drinking, and you say, "Behold, a glutton, and a wine-drinker, a friend of tax collectors and sinners." Just as (he says) then, so now you will not accept either path of salvation. For when he says, "We mourned, and you did not weep," it pertains to John, whose abstinence from food and drink signified the mourning of repentance. But when he says, "We played the flute for you, and you did not dance," it pertains to the Lord himself, who, by partaking in food and drink with others, symbolized the joy of the kingdom. But they wished neither to humble themselves with John, nor to rejoice with Christ, saying he has a demon, and calling this one a glutton and a drunkard, and a friend of tax collectors and sinners. But what he adds:
Luke 7:35 — On the Gospel of Luke
"And wisdom is justified by all her children," shows that the children of wisdom understand that righteousness does not consist in abstaining or in eating, but in the equanimity of enduring lack, and in not corrupting oneself with abundance through temperance, and in suitably partaking or not partaking of those things whose misuse, not their use, is to be condemned. For the kingdom of God is not food and drink, but righteousness and peace, and joy. And because people are accustomed to take much pleasure in carnal feasts, he added, "In the Holy Spirit." Otherwise. "Wisdom is justified by all her children," that is, the dispensation and doctrine of God, which resists the proud but gives grace to the humble (James IV), is proved just by his faithful. Among their number are those of whom it is said above: "And all the people hearing, and the tax collectors, justified God. Amen."
Luke 7:36 — On the Gospel of Luke
He asked him, he said, one of the Pharisees, to eat with him. And he entered the house of the Pharisee, and sat down. And behold, a woman who was in the city, a sinner, knew that he was lying down in the Pharisee's house; she brought an alabaster jar of ointment. Alabaster is a type of white marble, marked with various colors, which they usually hollow out for ointment vessels, because it is said to preserve them best incorrupt. It is found around Thebes in Egypt and Damascus of Syria, whiter than others, the best being from India. Some say that this woman was not the same one who, at the approaching Lord's passion, anointed his head and feet with ointment, because this one washed with tears and wiped with her hair, and is clearly called a sinner; about that other one, nothing similar is written, nor could a prostitute immediately be deemed worthy at the Lord's head. However, those who investigate more diligently find this same woman, namely Mary Magdalene, the sister of Lazarus, as John narrates, having been engaged in the same act of service twice. Once indeed in this place, when first approaching with humility and tears, she merits the forgiveness of sins. For John, although he did not narrate how, as Luke did, points out this very Mary, commending her where he begins to speak about her brother raised from the dead. "There was a certain man," he said, "Lazarus, sick from Bethany, from the village of Mary and her sister Martha. (Mary, however, was the one who anointed the Lord with ointment and wiped his feet with her hair [John XI])." Secondly, in Bethany (for it happened first in Galilee), she is found not as a sinner now, but as a chaste, holy, and devoted woman to Christ, no longer anointing just his feet but also his head. This also agrees beautifully with the rules of allegory. Because each faithful soul, first humbled at the Lord's feet and freed from sins, bends; then, as merits grow over time, with the joy of fervent faith, it perfumes, as it were, the Lord's head with the scent of spices. And the universal Church itself, in the present indeed, by celebrating the mysteries of his incarnation, which is designated by the name of feet, renders devoted service to its Redeemer. But in the future, perceiving both the glory of his humanity and the eternity of his divinity, because the head of Christ is God, simultaneously with the perpetual praises of confessions, it glorifies him as with genuine nard. Therefore, he said, she brought an alabaster jar of ointment.
Luke 7:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Having said just before, And the people that heard him justified God, being baptized with the baptism of John, the same Evangelist builds up in deed what he had proposed in word, namely, wisdom justified by the righteous and the penitent, saying, And one of the Pharisees desired him, &c.
Luke 7:37 — On the Gospel of Luke
But the woman brought an alabaster jar of ointment. What is expressed by the ointment but the aroma of good reputation? Thus Paul says: "We are the pleasing aroma of Christ among those who are being saved and those who are perishing" (2 Corinthians 2). If we do good works, by which we sprinkle the Church with the aroma of good reputation, what do we pour on the Lord's body except ointment? But the woman stood behind His feet. We stood against the feet of the Lord, when bound in sins, we were held captive by worldly ways. But if after sins we turn to true repentance, we are now standing behind His feet, for we follow the footsteps of Him whom we once opposed. The woman washed His feet with her tears, a true act indeed if we also incline towards the lowest members of the Lord with the affection of compassion, if we share in the sufferings of His saints in tribulation, if we consider their sorrow as our own.
Luke 7:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Alabaster is a kind of white marble tinged with various colours, which is generally used for vessels holding ointment, because it is said to be the best sort for preserving the ointment sweet.
Luke 7:38 — On the Gospel of Luke
And standing behind him at his feet, she began to wet his feet with her tears, and wiped them with the hair of her head. And she kissed his feet and anointed them with the ointment. It is clear to everyone that the woman, previously engaged in illicit acts, had used the ointment for the scent of her own flesh. So what she had previously exhibited shamefully for herself, she was now offering praiseworthily to God. She had coveted earthly things with her eyes, but now, through penitence, she was weeping. She had used her hair for the composition of her face, but now she was wiping her tears with her hair. She had spoken arrogantly with her mouth, but kissing the feet of the Lord, she was now fixing this in the footsteps of her Redeemer. Therefore, as many pleasures as she had in herself, so many holocausts she found of herself. She converted the number of her crimes into a number of virtues, so that everything she had served in guilt against God, she now served in penitence for God.
Luke 7:39 — On the Gospel of Luke
But when the Pharisee who had invited him saw this, he said to himself: If this man were a prophet, he would know who and what kind of woman she is who is touching him, for she is a sinner. Behold, the Pharisee was truly proud in his own mind, falsely just, reproaching the sick woman for her sickness, and the physician for his assistance, while he, too, suffered from the wound of arrogance and was unaware of it. Hence, it is always necessary that when we see any sinners, we first lament ourselves in their calamity. For perhaps we have similarly fallen, or we can fall if we have not fallen. And although the discipline of masters should always pursue vices with the power of teaching, it is nevertheless important that we carefully discern, because strictness is due to vices, compassion to nature. But now let us hear with what sentence this proud and arrogant one is convicted.
Luke 7:41 — On the Gospel of Luke
Two debtors, he said, were to a certain creditor. One owed five hundred denarii, the other fifty. Not having them from where they could repay, he forgave both. Which of them therefore loves him more? Simon answering, said: I suppose the one to whom he forgave more. In which matter it is to be noted that while the Pharisee is convicted by his own judgment, as if a madman, he carries the rope by which he is bound. The goods of the sinful woman are enumerated, the evils of the false righteous are enumerated, when it is said:
Luke 7:44 — On the Gospel of Luke
I entered your house, you did not give water for my feet. But she has washed my feet with her tears, and wiped them with her hair. You did not give me a kiss. But she, since she entered, has not ceased to kiss my feet. You did not anoint my head with oil, but she anointed my feet with ointment. After the enumeration, the sentence is added:
Luke 7:47 — On the Gospel of Luke
Therefore I say to you, her many sins are forgiven, for she loved much. What do we believe love to be, if not fire? And what are faults, if not rust? Hence it is said: Her many sins are forgiven, because she loved much. As if it were openly said: She completely burned off the rust of sin, because she burns strongly with the fire of love. For as much as the rust of sin is consumed, as much as the sinner's heart is thoroughly burned with the great fire of charity. Behold, the one who came sick to the physician is healed, but concerning her health others still fall ill; for it follows:
Luke 7:49 — On the Gospel of Luke
And those who sat at the table with him began to say within themselves: Who is this who even forgives sins? But the heavenly physician does not regard those who are sick, for he even sees some becoming worse from the medicine. He confirms the one he had healed by the sentence of his compassion, saying:
Luke 7:50 — On the Gospel of Luke
Your faith has saved you; go in peace. Indeed, faith has saved, because she did not doubt she could receive what she asked for, but had already received the certainty of hope from him from whom she sought salvation through hope. She is commanded to go in peace so that she might not be diverted from the path of truth to the way of scandal. These words may be understood historically, but let us now examine the mystical secrets. Whom does the Pharisee, presuming on false righteousness, represent if not the Jewish people? Whom does the sinful woman, coming to the feet of the Lord and weeping, signify if not the converted gentiles? Now, the Pharisee asked the Lord to dine with him because the same people who did not want to believe in His coming never stopped hoping for His arrival, indeed praying fervently that He might come, saying: "Stir up Your power and come to save us" (Psalm 79). To dine with the Pharisee is, for the Lord, to accept the devotion of the believing people. Hence, elsewhere, directing his speech to the believing Samaritans, He says: "I have food to eat that you do not know about" (John 4). And when they were mystified by His words, He explained: "My food is to do the will of Him who sent me and to accomplish His work" (Ibid.).
Luke 8:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But like the eagle, enticing its young ones to fly, our Lord, step by step, raises up His disciples to heavenly things. He first of all teaches in the synagogues, and performs miracles. He next chooses twelve whom He names Apostles; He afterwards takes them alone with Him, as He preached throughout the cities and villages, as it follows, And the twelve were with him.
Luke 8:1 — On the Gospel of Luke
And it happened afterward, that he was traveling through cities and villages, preaching and evangelizing the kingdom of God, and the twelve were with him. We see in Christ's disciples the fulfillment of what we read said about that ancient people of the Hebrews. Nor is it surprising, because the same God of both Testaments will give blessing through the Son, who gave the law through the servant. As it says, a (mother) eagle provoking her young to fly, and hovering over them, spreads her wings, takes them up, and bears them on her shoulders (Deut. XXXII). For just as the young birds, newly born, cannot yet conquer the air by flying until they become feathered: so all the faithful, to be able to fly to heavenly things, must first clothe themselves with the wing of virtues in the nest of faith. Thus the apostles themselves, teachers of the faithful, gradually ascend to the heights, so that they can also preside over the teaching of others. First indeed the Lord teaches in synagogues, performs miracles, spreads renown everywhere, receives the crowds coming to him, heals, instructs. Hence he makes disciples, refreshes at the wedding of the bridegroom, leads them through fields, and defends them from the bites of serpentine Pharisees, like the young eagles with the stone brought against the bites of serpents. From these he chooses twelve, whom he names apostles, but he first teaches them in the presence of the crowd, giving to the usual benefits to the wretched along with the threatening crowd. Afterward, however, as it has been read herein, preaching through cities and villages, he retains only those who might hear him more intimately, explaining to them alone the mysteries of the kingdom of God, which he had spoken to others in parables. As if finally, with the manifestation of his virtues, firm as with the protection of wings, he gives them the power to heal, and sends them out to preach the kingdom of God.
Luke 8:2 — On the Gospel of Luke
And certain women who had been healed of evil spirits and infirmities, Mary, who is called Magdalene, from whom seven demons had gone out. Mary Magdalene, she is the one whose silent name the next reading relates as one who repented. For the evangelist, beautifully and reverently, when he mentions her traveling with the Lord and ministering to him from her resources, reveals her by her known name. But when he describes the sinful, yet repentant woman, he generally says "woman"; for otherwise, the name of such great fame, by which she is venerated today in all the Churches, would be stained by the mark of ancient error. Of whom it is reported that seven demons went out, showing that she was full of countless, indeed all, vices. For because the ages proceed by the seven days, the number seven often in the Scriptures signifies universality. Hence also the prophet embraces the grace of the Holy Spirit with the distinction of seven virtues.
Luke 8:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Mary Magdalene is the same of whose repentance, without mention of her name, we have just read. For the Evangelist, when he relates her going with our Lord, rightly distinguishes her by her known name, but when describing the sinner but penitent, He speaks of her generally as a woman; lest the mark of her former guilt should blacken a name of so great report. Out of whom seven devils are reported to have gone, that it might be shown that she was full of all vices.
Luke 8:3 — On the Gospel of Luke
And Joanna, the wife of Chuza, Herod's steward. If Mary suggests the Church cleansed from the filth of sins among the nations, why should not Joanna designate the same Church, once indeed subject to the worship of idols, but now redeemed by the piety of Christ? For any evil spirit, prompt to deceive the human race, while it acts for the kingdom of the devil, is almost like the steward of most impious Herod.
Luke 8:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Joanna is by interpretation "the Lord her grace," or "the merciful Lord," for from Him cometh every thing that we live upon. But if Mary, cleansed from the corruption of her sins, points to the Church of the Gentiles, why does not Joanna represent the same Church formerly subject to the worship of idols?
Luke 8:4 — On the Gospel of Luke
When a very large crowd was gathering, and people from the cities were coming to him, he spoke by way of a parable: "A sower went out to sow his seed." The Lord deemed it worthy to explain this parable himself so that it would be evident that he was speaking figuratively, and to teach that the meanings of things should be sought even in matters that he did not wish to explain himself. But because the Lord himself revealed that the seed, which represents the word of God, and the various types of soil, which signify the different hearts of the listeners, he left us the duty of identifying the sower. There can be no better understanding than interpreting the sower as the Son of God, who went out to sow his seed, because he came forth from the Father's bosom, which creatures could not access, and came into the world to bear witness to the truth. Therefore, according to other evangelists, he is rightly said to have left the house, gone to the sea, and boarded a ship, indicating this by the movement of his body as well as by the progress of his speech.
Luke 8:5 — On the Gospel of Luke
"And as he sowed, some fell along the path and was trampled underfoot, and the birds of the air devoured it." What the Lord explained must be received with pious faith. But those things that he left silent for our understanding must be briefly mentioned. The seed that fell along the path perished due to a double injury: it was trampled underfoot by passersby and snatched away by birds. Thus, the path is a heart worn and hardened by the frequent passage of evil thoughts, so it cannot accept and germinate the word's seed. Therefore, whatever good seed reaches the vicinity of such a path is trampled upon by wicked thoughts and taken away by demons. These are called the birds of the air, whether because they have a celestial and spiritual nature, or because they fly through the air.
Luke 8:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The sower we can conceive to be none other but the Son of God, Who going forth from His Father's bosom whither no creature had attained, came into the world that He might bear witness to the truth. (John 18:37.)
Luke 8:6 — On the Gospel of Luke
"And some fell on rocky ground, and when it came up, it withered because it had no moisture." Here he correctly identifies the rocky ground as a hard and unyielding heart, unpenetrated by the plow of true faith. Moisture at the root of the seed is akin to the oil for the lamps of the virgins in another parable, meaning love and the perseverance of virtue.
Luke 8:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For by fruit a hundredfold, he means perfect fruit. For the number ten is always taken to imply perfection, because in ten precepts is contained the keeping, or the observance of the law. But the number ten multiplied by itself amounts to a hundred; hence by a hundred very great perfection is signified.
Luke 8:8 — On the Gospel of Luke
And others fell on good ground. And it yielded fruit a hundredfold. He speaks of fruit a hundredfold, perfect fruit. For the number ten is always taken for perfection, because the keeping of the law is contained in the ten commandments. For both the active and the contemplative lives are joined together in the mandates of the decalogue, because in it both the love of God and the love of neighbor are commanded to be kept. The love of God pertains to the contemplative, but truly the love of neighbor pertains to the active life. However, the number ten multiplied by itself rises to one hundred. Hence, a great perfection is rightly designated by the hundred, as it is said of the one who leaves his earthly possessions for the Lord: He will receive a hundredfold and will possess eternal life (Matthew XIX). For whoever despises temporal and earthly things for the name of God, both here receives the perfection of mind, so that he no longer desires those things which he despises, and in the next age he attains the glory of eternal life. Therefore the good ground is enriched with a hundredfold fruit, when a docile heart is endowed with the perfection of spiritual virtues.
Luke 8:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For as often as the admonition occurs either in the Gospel or the Revelation of St. John, it signifies that there is a mystical meaning in what is said, and we must inquire more closely into it. Hence the disciples who were ignorant ask our Saviour, for it follows, And his disciples asked him, &c. But let no one suppose that as soon as the parable was finished His disciples asked Him, but as Mark says, When he was alone they asked him. (Mark 4:10.)
Luke 8:9 — On the Gospel of Luke
But his disciples asked him what this parable might be. No one should think that the disciples immediately asked the Savior about these things as soon as the parable was finished, but as Mark says, when he was alone, those who were with him along with the twelve asked him about the parables. And he said to them: To you it is given to know the mystery of the kingdom of God.
Luke 8:10 — On the Gospel of Luke
But to the rest (He spoke) in parables, so that seeing they might not see, and hearing they might not understand. Mark says it thus: But to those who are outside, everything is done in parables (Mark 4). Therefore, let us also enter into the sanctuary of God with the disciples of Christ, so that we may understand the final mysteries of the kingdom of God. For those who approach His feet will receive from His teaching, saying with the Psalmist, "Reveal our eyes, and we will consider the wonders of Your law" (Psalm 119). Rightly therefore do they hear in parables and in a riddle, who with closed senses of heart neither care to enter nor to know the truth, having forgotten the Lord's command: "He who has ears to hear, let him hear" (Matthew 11).
Luke 8:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Rightly then do they hear in parables, who having closed the senses of their heart, care not to know the truth, forgetful of what the Lord told them. He that hath ears to hear, let him hear. Who in truth deign to receive the word which they hear with no faith, with no understanding, at least with no attempt to test the value of it.
Luke 8:12 — On the Gospel of Luke
But those by the wayside, they are the ones who hear. Then the devil comes and takes away the word from their heart, lest they should believe and be saved. Of this seed, Mark writes thus: "These are they by the wayside where the word is sown. But when they hear, immediately Satan comes and takes it away." Matthew says it thus: "Everyone who hears the word of the kingdom and does not understand it, the evil one comes and snatches away what was sown in his heart." From this it is clearly taught that those sown by the wayside are those who hear the word but are not worthy to comprehend it, lacking faith, understanding, or even the attempt at any utility. Furthermore, on rocky ground and among thorns (as the Lord explains), are sown those who indeed approve of the usefulness of the word they have heard and taste desire for it: but so that they may not attain what they approve, the adversities of this life or its prosperities delay them, either by frightening them or by alluring them. Against both these damages, the one who received the seed took care to protect it by saying, "Through the weapons of righteousness on the right and on the left; through glory and dishonor, through evil report and good report; as deceivers, and yet true" (2 Corinthians 6). So know that in these three types of ground are designated all those who do not do the word they have heard. From all these, however, the good ground is the one who keeps the received seed. The Jews and Gentiles, who are not even worthy to hear, are certainly excluded.
Luke 8:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The rock, he says, is the hard and unsubdued heart. Now the moisture at the root of the seed is the same as what is called in another parable, the oil to trim the lamps of the virgins, that is, love and stedfastness in virtue. (Matt. 25.)
Luke 8:14 — On the Gospel of Luke
But that which fell among thorns, these are they who have heard, and going forth are choked with cares and riches and pleasures of life, and bring no fruit to perfection. It is remarkable how the Lord interpreted thorns as riches, since thorns prick, and these delight. And yet they are thorns because with the pricks of their thoughts they cut the mind, and when they lead to sin, they wound with inflicted injury. Which in this place, another evangelist witnessing, the Lord does not call riches, but deceitful riches. For they are deceitful, which cannot remain with us for long. They are deceitful, which do not expel the poverty of our mind. Only those riches are true, which make us rich in virtues. It is also to be noted that when the Lord explained, He said that cares and pleasures and riches choke. For they choke, because with their importunate thoughts they strangle the throat of the mind: and while they do not allow the good desire to enter the heart, they as it were kill the entrance of vital breath. It is also to be noted that there are two things which He joins to riches, namely cares and pleasures, because indeed through care they oppress the mind, and through abundance they loosen it: for by contrary action, they make their possessors both afflicted and unstable. But because pleasure cannot agree with affliction, indeed at one time they afflict through the anxiety of their care, and at another through abundance they soften into pleasures.
Luke 8:15 — On the Gospel of Luke
But that on the good ground, these are they who, having heard the word in a good and excellent heart, keep it and bring forth fruit with patience. Good ground (as we have said before) is contrary to all three varieties of bad ground, both by willingly receiving the seed of the word and by keeping what it receives amidst adversities and prosperities patiently unto the times of fruit. Differently. Good ground yields fruit through patience, because indeed no good things that we do, if we do not even endure the evils of our neighbors with equanimity. For the higher anyone progresses, the more he finds in this world what he must bear more difficultly. For while the affection of our mind withdraws from the present world, the adversity of the same world increases. Hence it is that we see many both doing good and yet sweating under the heavy burden of tribulations. But according to the voice of the Lord, they yield fruit through patience. For when they humbly receive chastisements, they are afterward sublimely received to rest after the chastisements. But that which is said according to Matthew: And bears fruit, and yields some a hundredfold, some sixty, and some thirty, thirty refers to marriage. For even the conjunction of the fingers, as if embracing and uniting with a soft kiss, represents the husband and the wife. Sixty refers to widows, because they are placed in distress and tribulation. Hence they are also pressed down on the upper finger. And the greater the difficulty in abstaining from the enticements of formerly experienced pleasure, the greater the reward. But the hundredfold number, I ask you, reader, to note diligently, is transferred from the left hand to the right, with the same fingers, but not the same hand, in which on the left hand wives and widows are signified, making a circle, expresses the crown of virginity. Differently. The thirtieth fruit brings forth the word, which builds the faith of the Holy Trinity. The sixtieth, which teaches the perfection of work. For there are six days in which it is necessary to work. The hundredth, which preaches eternal life at the right hand of the kingdom.
Luke 8:16 — On the Gospel of Luke
No one, after lighting a lamp, covers it with a vessel or puts it under a bed; instead, they put it on a lampstand, so that those who enter may see the light. Because he had previously said to the apostles, "To you it has been given to know the mysteries of the kingdom of God, but to others in parables," he now shows that through them the same mystery would eventually be revealed to others as well, and the hearts of all those who would enter the house of God would be illuminated by the flames of faith. Through these words, he also symbolically teaches the confidence to preach, so that no one would hide the light of knowledge they know out of fear of worldly hardships. For by the name of vessel and bed, he designates the flesh; but by the name of lamp, he designates the word. Whoever conceals it out of fear of worldly hardships, as I have said, indeed places the flesh ahead of the manifestation of truth and thus covers the word which they are hesitant to preach. He puts the lamp on the lampstand, who subjects his body to the service of God, so that the preaching of truth is above and the service of the body is below, and through the very service of the body, the doctrine shines more excellently, which is insinuated in good works through bodily offices, that is, through the voice and tongue and other bodily movements. Therefore, he puts the lamp on the lampstand when the Apostle says: "Thus I do not fight like one beating the air, but I discipline my body and bring it into subjection, lest when I have preached to others, I myself should become disqualified" (1 Cor. IX).
Luke 8:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Having before said to His Apostles, Unto you it is given to know the mysteries of the kingdom of God, but to others in parables; He now shows that by them at length must the same mystery be revealed also to others, saying, No man when he hath lighted a candle covereth it with a vessel, or putteth it tender a bed.
Luke 8:17 — On the Gospel of Luke
For there is nothing hidden that will not be revealed, and nothing concealed that will not be known and come to light. Do not (he says) be ashamed of the Gospel of God, but among the darkness of persecutors, lift the light of the word above the lampstand of your body, retaining with a steadfast mind that day of final retribution, when God will bring to light the hidden things of darkness and will reveal the thoughts of hearts (1 Cor. IV). Then also you will receive praise from God, and punishment awaits the adversary of truth for eternity.
Luke 8:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But the Lord ceases not to teach us to hearken to His word, that we may be able both to constantly meditate on it in our own minds, and to bring it forth for the instruction of others. Hence it follows, Take heed therefore how ye hear; for whosoever hath, to him shall be given. As if he says, Give heed with all your mind to the word which ye hear, for to him who has a love of the word, shall be given also the sense of understanding what he loves; but whoso hath no love of hearing the word, though he deems himself skilful either from natural genius, or the exercise of learning, will have no delight in the sweetness of wisdom; for oftentimes the slothful man is gifted with capacities, that if he neglect them he may be the more justly punished for his negligence, since that which he can obtain without labour he disdains to know, and sometimes the studious man is oppressed with slowness of apprehension, in order that the more he labours in his inquiries, the greater may be the recompense of his reward.
Luke 8:18 — On the Gospel of Luke
Therefore, see how you hear. He earnestly teaches us to listen to the word so that we may continuously ponder it in our own hearts and be able to give out to others as well.
Luke 8:19 — On the Gospel of Luke
However, his mother and brothers came to him and could not reach him because of the crowd. The brothers of the Lord are neither the sons of the blessed ever-virgin Mary according to Helvidius, nor the sons of Joseph from another wife according to some, but rather they should be understood to be his relatives, as we have discussed above. Surely, when the Lord, requested by his mother and brothers, refrains from leaving his duty of preaching the word, he is not rejecting the obligations of maternal piety, for the commandment is, "Honor your father and mother" (Exodus 20); but he demonstrates that he owes more to his Father's mysteries than to maternal affections, recommending to us by example what he commands by word, "Whoever loves father or mother more than me is not worthy of me" (Matthew 10). He does not disdain his brothers out of disrespect, but by preferring spiritual work over carnal kinship, he teaches that the bond of hearts is more religious than that of bodies. Mystically, however, this reading is in harmony with the higher one, where it is said about the Jews who only look at the letter of the law: "And whoever does not have, even what he thinks he has will be taken from him." For the mother and brothers of Jesus represent the synagogue from whose flesh he was born, and the people of the Jews: who, while the Savior is teaching within, coming cannot enter because they neglect to understand his spiritual teachings. For the crowd preoccupying indeed enters his house, because while Judea was differing, the gentiles flocked to Christ, and they drank in the internal mysteries of life, the closer in faith, the more capacious in mind. Thus, the Psalm says: "Come to him, and be enlightened" (Psalm 34).
Luke 8:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But those who are said to be our Lord's brethren according to the flesh, you must not imagine to be the children of the blessed Mary, the mother of God, as Helvidius thinks, nor the children of Joseph by another wife, as some say, but rather believe to be their kinsfolk.
Luke 8:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For they cannot enter within when He is teaching whose words they refuse to understand spiritually. But the multitude went before and entered into the house, because when the Jews rejected Christ the Gentiles flocked to Him. But those who stand without, wishing to see Christ, are they, who not seeking a spiritual sense in the law, have placed themselves without to guard the letter of it, and as it were rather compel Christ to go out, to teach them earthly things, than consent to enter in themselves to learn spiritual things.
Luke 8:20 — On the Gospel of Luke
And it was announced to him: "Your mother and your brothers are standing outside, wanting to see you." The word is inside, the light is inside; whence above: "So that those entering may see the light." So if even parents standing outside are not recognized, and perhaps they are not recognized as an example for our sake, how will we be recognized if we stand outside? For those standing outside wish to see the Lord, who not seeking a spiritual sense in the law, have stationed themselves outside in the guardianship of the letter, and as if they force Christ to go out to teach carnal things, rather than consent to enter to learn spiritual things.
Luke 8:21 — On the Gospel of Luke
He answered and said to them: My mother and my brothers are these who hear the word of God and do it. The whole perfection of heavenly life is comprised in these two things, namely, to hear the word of God and to do it. Hence the Lord above, expounding the parable of the sower, said that they who receive the word only by hearing are the bad ground; but the good ground are those who with a good and excellent heart retain the word which they hear and bring forth fruit with patience. Those who are called the mother of the Lord, because they daily give birth to Him either by example or by word in the minds of others, are also his brothers when they also do the will of His Father who is in heaven.
Luke 8:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They then who hear the word of God and do it, are called the mother of our Lord, because they daily in their actions or words bring Him forth as it were in their inmost hearts; they also are His brethren where they do the will of His Father, Who is in heaven.
Luke 8:22 — On the Gospel of Luke
And it came to pass on one of those days, that he went into a ship with his disciples, and he said unto them: Let us go over to the other side of the lake. And they launched forth. In this voyage, the Lord deigns to show both natures of His one and the same person, in that He, as a man, sleeps in the boat, but as God, with a word, He calms the fury of the sea. Furthermore, according to the allegory, the sea or lake which He desires to cross with His own symbolizes the dark and bitter tides of this present world. However, the boat they board is best understood as the tree of the Lord's passion. By the advantage of which, all the faithful, assisted, having passed through the waves of the world, obtain the habitation of the heavenly homeland as the security of a stable shore. That the Savior Himself boarded a boat with the disciples means elsewhere, as He reveals when He, foretelling the mystery of His passion and resurrection, immediately said to everyone: If anyone wishes to come after me, let him deny himself, and take up his cross daily, and follow me.
Luke 8:22-25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, it was not His disciples, but the sailors and others in the ship who wondered. But allegorically, the sea or lake is the dark and bitter tide of the world, the ship is the wood of the cross, by help of which the faithful, having passed the waves of this world, reach the shore of a heavenly country. His disciples also, when summoned, enter in with Him. Hence He says, If any one will come after me, let him deny himself, and take up his cross, and follow me. (Mat. 16:24.) While His disciples are sailing, that is, the faithful passing through this world, and meditating in their minds the rest of the world to come, and by the breath of the Holy Spirit, or also their own exertions, eagerly leaving behind them the unbelieving pride of the world, suddenly our Lord fell asleep, that is, the time of our Lord's passion was come, and the storm descended. For when our Lord entered the sleep of death upon the cross, the waves of persecution rose, stirred up by the breath of the devil, but while the patience of the Lord is not disturbed by the waves, the faint hearts of the disciples are shaken and tremble. They awoke our Lord lest they should perish while He slept, because having seen His death they wish for His resurrection, for if that were delayed they would perish for ever. He rises therefore and rebukes the wind, since by His sudden rising again He put down the pride of the devil who had the power of death. (Heb. 2:14.) But He makes the tempest of nature to cease, since by His resurrection He baffled the rage of the Jews, who plotted His death. In like manner, when He appeared after His death to His disciples, He upbraided them with their unbelief, (Mark 16:14.) and thus having calmed the swelling waves, He made plain to all the power of His divinity.
Luke 8:23 — On the Gospel of Luke
As they were sailing, He fell asleep. Christ fell asleep while the disciples were sailing because, as the faithful tread the world and contemplate in their minds the rest of the future kingdom, and, either by the favorable breath of the Holy Spirit or by their own arduous rowing efforts, cast behind them with zeal the infidel pomp of the world, suddenly the time of the Lord's passion arrived. Hence, Mark rightly attests that this happened at the imminent hour of night to signify not only the Lord's sleep but also the very hour of the declining light.
Luke 8:24 — On the Gospel of Luke
They approached and woke Him up, saying: Master, we are perishing! The disciples awaken the Lord to prevent them from perishing due to the savagery of the waves while He sleeps, for they who had seen His death sought His resurrection with the greatest of desires, so that if He were to linger longer in the sleep of the flesh, their minds would perish forever in spiritual death. Hence, it rightly follows:
Luke 8:25 — On the Gospel of Luke
But he said to them: Where is your faith? They are rightly reproved who feared with Christ present, since indeed he who clings to him cannot perish. Similar to this is that after the sleep of death, appearing to the disciples, he reproached their unbelief and hardness of heart, because they did not believe those who had seen him risen. And again he said to them: O foolish and slow of heart to believe in all that the prophets have spoken. Was it not necessary for the Christ to suffer these things and so enter into his glory (Luke 24)? As if by a metaphor of the ship he were saying: Was it not necessary for the Christ to be asleep, while the waves were tossing the ship in which he was resting here and there, and so with the swelling heaps of the abyss immediately calmed, to reveal to all the power of his divinity?
Luke 8:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For Geraza is a famous city of Arabia, on the other side of the Jordan, close to the mountain of Galaad, which was possessed by the tribe of Manasseh, and not far from the lake of Tiberias, into which the swine were cast headlong. Now mystically; Gerasa signifies the Gentile nations, whom after His passion and resurrection Christ visited in His preachers. Hence Gerasa or Gergesa, as some say, is by interpretation "casting out an inhabitant," that is, the devil by whom it was before possessed, or, "a stranger approaching," who before was afar off.
Luke 8:26 — On the Gospel of Luke
And they sailed to the region of the Gerasenes, which is opposite Galilee. Gerasa is a notable city of Arabia beyond the Jordan, adjacent to the mountain Gilead, which was held by the tribe of Manasseh, not far from the lake of Tiberias, into which the swine were cast down. However, it signifies the nation of the Gentiles, which, after the sleep of the Passion and the glory of His Resurrection, the Savior deemed worthy to visit by sending preachers. Hence, it is fitting that Gerasa or Gergesa (as some read) is interpreted as 'casting out the colonist' or 'the stranger approaching.' Specifically indicating that the people of the Gentiles both cast out from their hearts the enemy who wickedly occupied it, and those who were far off were made near by the blood of Christ.
Luke 8:27 — On the Gospel of Luke
And when He had come out onto the land, a certain man who had a demon for a long time met Him. This man represents the people of the Gentiles, who for many times, that is, from nearly the very beginning of the world's birth, were vexed by a furious madness.
Luke 8:28 — On the Gospel of Luke
When he saw Jesus, he fell down before Him and cried out with a loud voice, saying, "What do you want with me, Jesus, Son of the Most High God?" How great is the madness of Arius to believe that Jesus is a creature and not God, when even the demons believe and tremble at Him as the Son of the Most High God! What impiety of the Jews to say that He cast out demons by the prince of demons, when the demons themselves confess that He has nothing in common with them? Moreover, that which they then clamored in fury through the demoniac, they do not cease to say and confess afterwards in the shrines of idols, namely, that Jesus is the Christ, the Son of the Most High God, and that they have nothing of peace or association with Him.
Luke 8:29 — On the Gospel of Luke
And he was bound with chains and shackles. Chains and shackles signify the severe and harsh laws of the Gentiles, by which in their republic sins are also restrained.
Luke 8:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
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.
Luke 8:30 — On the Gospel of Luke
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.
Luke 8:31 — On the Gospel of Luke
And they begged him not to order them to go into the abyss. The demons knew that eventually, through the advent of the Lord, they would be sent into the abyss, not by foretelling the future themselves, but by recalling the words of the prophets spoken about them, and thus they thought that the Lord's advent, whose glory they marveled at, would tend to their own destruction.
Luke 8:32 — On the Gospel of Luke
Now there was there a herd of many pigs, feeding on the mountain, and they begged him to permit them to enter them: and he allowed them. He permitted this because he granted the demons' request, so that the destruction of the pigs would provide an occasion for salvation to humans. For the shepherds, seeing these things, immediately reported them to the city. Let the Manichaean be ashamed. If the souls of men and beasts were of the same substance and from the same author, how could two thousand pigs be drowned for the salvation of a single man? Nonetheless, in their destruction, unclean men are figuratively represented, who lack voice and reason, who feed on the mountain of pride, and delight in filthy acts. Indeed, demons can dominate such individuals through the worship of idols. For unless someone lives like a pig, the devil will never gain power over him, or even if he receives it, it will only be for testing, not for destruction.
Luke 8:33 — On the Gospel of Luke
Therefore, the demons went out from the man and entered the pigs, and the herd rushed down the steep bank into the lake and was drowned. This signifies that with the Church now glorified, and the people of the Gentiles liberated from the dominion of demons, they who refuse to believe in Christ conduct their sacrilegious rites in hidden places, submerged in blind and profound curiosity. And it should be noted that the unclean spirits would not have gone even into the pigs unless the kind Savior himself had granted their petition, who certainly could have sent them into the abyss. He wanted to teach us a necessary lesson, namely that we should know that they can harm humans even less by their own power, who could not even harm any animals. However, this power, the just and good God can give to us with hidden justice, but not unjustly.
Luke 8:34 — On the Gospel of Luke
When they saw what had happened, those who were feeding the pigs fled and reported it in the city and in the villages. That the pig herders, fleeing, announced these things indicates that even some leaders of the impious, although they flee from the Christian law, nevertheless preach its power among the nations, in awe and wonder.
Luke 8:35 — On the Gospel of Luke
Those who came to Jesus, and found the man from whom the demons had gone out, sitting, clothed, and in his right mind, at His feet, and they were afraid, etc. This signifies the multitude delighted with ancient sweetness, honoring indeed, but unwilling to endure the Christian law, while they say that they cannot fulfill it, yet admiring the faithful people healed from their formerly lost conduct. For to sit at the feet of the Lord is to gaze upon the footprints of the Savior, supported by the rational examination of someone's mind, which he should follow. To resume being clothed is to be adorned with the studies of virtues, which he had lost by being deceived.
Luke 8:37 — On the Gospel of Luke
And all the multitude of the region of the Gerasenes asked Him to depart from them, for they were seized with great fear. The Gerasenes, conscious of their fragility, judged themselves unworthy of the Lord's presence, not grasping the word of God, nor being able to sustain the weight of wisdom with their still infirm mind. This is also read to have happened to Peter himself, when he saw the miracle of the fish, and the widow of Zarephath, who perceived she was blessed by hosting the blessed Elijah, nonetheless thought herself burdened by his presence. "What have I to do with you, O man of God? You have come to me to bring my iniquities to remembrance, and to kill my son?" (III Kings [I Kings] XVII).
Luke 8:38-39 — On the Gospel of Luke
As for Matthew saying that two were cured from the legion of demons, while Mark and Luke mention only one, understand that one of them was a more notable and famous person, whom that region especially grieved for and whose salvation they greatly desired. The two evangelists, wanting to signify this, judged that only this one should be commemorated because the fame of this deed had spread more widely and clearly. But even in the highest concord of allegory, it is concordant because just as one possessed by a demon represents the Jews, so also two represent the types of Gentile peoples not inappropriately. For while Noah had three sons, only one's family was taken into possession by God: from the other two, diverse nations who served idols were born.
Luke 8:38 — On the Gospel of Luke
And the man from whom the demons had gone out begged him that he might be with him. But Jesus sent him away, saying, "Return to your home, and tell how much God has done for you." These words can be rightly understood from the Apostle's sentiment when he says, "My desire is to depart and be with Christ, for that is far better; but to remain in the flesh is necessary on your account" (Philippians 1). Thus, one should understand that after the forgiveness of sins, he must return to a good conscience and serve the Gospel for the salvation of others as well, so that afterward he may rest with Christ. Otherwise, if someone wishes prematurely to be with Christ, he may neglect the ministry of preaching, suited for the redemption of his brothers.
Luke 8:40 — On the Gospel of Luke
And it happened, when Jesus returned, the crowd welcomed him, for they were all waiting for him. And I said above that at the end of the age the Lord will mercifully return to the Jews and will be gladly received by them through the confession of faith. For the fact that they were all waiting for him is certainly what the prophet speaks to the synagogue: "You will wait for me many days, you will not be unfaithful, and you will not belong to another man" (Hosea 3). Now indeed, neither subjected to the man Christ nor committing idolatry, in the long expectation of her former spouse, that is, the Lord Christ, she awaits the embrace to come by grace.
Luke 8:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or at the end of the world the Lord is about to return to the Jews, and to be gladly received by them through confession of the faith.
Luke 8:41 — On the Gospel of Luke
And behold, there came a man named Jairus, and he was a ruler of the synagogue. To the earlier reading, in which we interpreted about the rejection of the synagogue and the faith of the Church, and again about the restoration of the synagogue, is consequently added the dying daughter of the ruler of the synagogue. As the Lord was hastening to raise her, that woman with the hemorrhage intervened, obtained health, and thus by anticipating, she was the first to obtain salvation. For Ethiopia shall stretch forth her hands to God (Psalm LXVII). And when the fullness of the Gentiles shall have come in, then all Israel shall be saved. Therefore, the ruler of the synagogue is understood to be none other than Moses himself. Hence, Jairus is well called, that is, "illuminating," or "illuminated," because he receives the words of life to give to us and by these he illuminates others, and he himself is illuminated by the Holy Spirit, by which he can write or teach vital instructions.
Luke 8:41-42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, by the ruler of the synagogue is understood Moses. Hence he is rightly called Jairus, that is, "enlightening" or "enlightened," as he who receives the words of life to give to us, thereby both enlightens others, and is himself also enlightened by the Holy Spirit. But the ruler of the synagogue fell at the feet of Jesus, because the lawgiver with the whole race of the patriarchs knew that Christ, appearing in the flesh, would be far preferred to them. For if the head of Christ is God, (1 Cor. 11:3.) His feet must agreeably to this be taken for the Incarnation, by which He touched the earth of our mortality. The ruler asked Him to enter into his house, because he was desirous to behold His coming. His only daughter is the Synagogue, which alone was framed with a legal institution; which at twelve years of age, that is, when the time of puberty was approaching, lay dying; for having been brought up nobly by the prophets, as soon as it came to years of discretion, when it ought to bring forth spiritual fruits to God, being suddenly subdued through its weakness and error, it forgot to enter the way of spiritual life, and unless Christ had come to its help, would have fallen away into destruction. But the Lord going to heal the girl is thronged by the crowd, because giving wholesome warnings to the Jewish nation, He was borne down by the customs of a carnal people.
Luke 8:42 — On the Gospel of Luke
Because he had an only daughter, about twelve years old, and she was dying. The Synagogue itself, which alone was composed by legal institution, as if it were the only daughter of Moses, as if in the twelfth year of age, that is, when the time of puberty was approaching, was dying; because, having been nobly brought up by the prophets, after reaching the age of understanding, after it ought to generate spiritual fruits for God, suddenly distressed by the languor of errors, despairingly omitted to enter the ways of spiritual life. And if it were not helped by Christ, it would have fallen into horrendous death in every respect.
Luke 8:43 — On the Gospel of Luke
And a certain woman was in the flow of blood for twelve years. The woman flowing with blood is the Church gathered from the gentiles, which, polluted by the inborn flow of carnal delights, had already been separated from the company of the faithful. But when the Word of God decided to save Judaea, it snatched away certain salvation from others with firm hope. It is also to be noted that the daughter of the synagogue leader is twelve years old, and this woman had been flowing with blood for twelve years, that is, she began to be sick at the same time that the other was born. For almost at the same period of this age of the world, the synagogue was born among the patriarchs, and the nation of the gentiles began to be defiled by the filth of idolatry throughout the world. For the double flow of blood, that is, both over the prostitution of idolatry and over those things that are committed by the delight of flesh and blood, can be understood. Whence the sacred history beautifully refers that at the time when David, still a boy, slew the giant Goliath, the Philistines were encamped in the borders of Dommim, that is, of the bloods. Because evidently the Lord, appearing humble, found the peoples of the gentiles not only given to unfruitful works but also to the most filthy religion, in order to overthrow the prince of the world. Therefore, as long as the synagogue flourished, the Church toiled. The decline of that is the strength of this, because through their sin, salvation came to the gentiles.
Luke 8:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now the issue of blood may be taken in two ways, that is, both for the prostitution of idolatry, and for those things which are done for the delights of the flesh and blood. Now by physicians understand either false doctors, or philosophers and teachers of secular laws, who disputing much concerning virtue and vice, promised that they would give to mortals useful instructions for life; or suppose that by the physicians are signified the unclean spirits themselves, who by giving as it were advice to men, procure themselves to be worshipped as God, on listening to whom the Gentiles the more they consumed the strength of their natural industry, so much the less were they able to be cured from the pollution of their iniquity.
Luke 8:44 — On the Gospel of Luke
She came up behind and touched the fringe of His garment, and immediately her flow of blood ceased. The Church approaches and touches the Lord, who draws near to Him through the truth of faith. She comes up behind Him, either according to what He Himself said: "If anyone serves Me, he must follow Me" (John 12), and elsewhere it is commanded: "You shall walk after the Lord your God"; or because, not seeing the Lord present in the flesh, after the sacraments of the temporal dispensation were accomplished, she began to follow His footsteps through faith. She touches the fringe of His garment and restrains the flow of blood because blessed and truly to be purified is he who touches even the hem of the word with the hand of faith. For it is very rare to find one who deserves to recline on His chest or anoint His head with pure nard, since even that great one deemed himself unworthy to carry His sandals; and great too was she who merited to anoint His feet and wipe them with her hair.
Luke 8:44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And He Himself says, If any man serve me, let him follow me. (John 13:26.) Or, because not seeing Christ present in the flesh, now that the sacraments of the temporary dispensation were completed, the Church began to follow His footsteps through faith. Or one believing woman touches the Lord, since Christ who is afflicted beyond measure by the diverse heresies multiplying around Him, is faithfully sought by the heart alone of the Catholic Church.
Luke 8:45 — On the Gospel of Luke
And Jesus said: "Who touched Me?" Not to be taught what He did not know, but so that the power of faith, which He knew and indeed gave to the woman, might be manifested, He asked.
Luke 8:45-46 — On the Gospel of Luke
But with everyone denying it, Peter and those who were with him said: "Master, the crowds are pressing on you and afflicting you, and you say, 'Who touched me?'" The crowds press on all sides unpredictably, but one believing woman touches the Lord. For one who is afflicted by the various heresies amassed disorderly only seeks the one with a faithful heart of the Catholic Church. For, just as some see but do not see, and hear but do not hear, so too, those who touch do not touch, who do not faithfully touch Christ. Hence, to a certain one who loves indeed but who has not yet fully believed, he says: "Do not touch me, for I have not yet ascended to my Father" (John XX); clearly teaching what it means to truly touch Him, that is, to believe Him equal to the Father.
Luke 8:46 — On the Gospel of Luke
And Jesus said: "Someone touched me. For I know that power has gone out from me," etc. Let Pelagius say, if he pleases, that he is saved by his own effort. But let us say that the salvation of man is vain, in God we shall do virtue. For He also knows that the power, which is propitious to all our iniquities and heals all our infirmities, goes out not from ourselves but from Him. Therefore, He does not ignore the one who has touched the hem of His garment, that is, the mysteries of the incarnation, until he reaches the greater truths, having believed perfectly by fully loving.
Luke 8:48 — On the Gospel of Luke
But he said to her: "Daughter, your faith has made you well; go in peace." Therefore, daughter, because your faith has made you well. Nor did He say, your faith will make you well, but has made you well. For in what you have believed, you are now made well.
Luke 8:49 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But mystically, when the woman was cured of the issue of blood, word is brought that the daughter of the ruler of the synagogue is dead; because while the Church was cleansed from the stain of its sins, the Synagogue was forthwith destroyed by unbelief and envy; by unbelief indeed, in that it refused to believe in Christ; by envy, in that it was grieved that the Church had believed.
Luke 8:49 — On the Gospel of Luke
While he was still speaking, someone came from the house of the synagogue ruler, saying to him: "Your daughter is dead; do not trouble the Teacher." As the woman was healed from the issue of blood, immediately the death of the synagogue ruler's daughter is announced, because while the Church is cleansed from the stain of vices and, due to the merit of faith, is called a daughter, immediately the synagogue, which is of infidelity and envy, is dissolved by the law. Of infidelity indeed, because it did not want to believe in Christ; of envy truly, because it grieved that the Church believed. For it is written in the Acts of the Apostles: On the following Sabbath almost the whole city came together to hear the word of the Lord. But when the Jews saw the multitudes, they were filled with envy, and contradicted the things spoken by Paul, reviling the way before the multitude (Acts XIII).
Luke 8:50 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or this is even to this day said by those who see the state of the synagogue so destitute that they do not believe it can be restored, and therefore think nothing of praying for its resurrection. But those things which are impossible with men are possible with God. Therefore said the Lord to him, Fear not, only believe, and she shall be made whole. (Luke 18:27.) The father of the girl is taken for the assembly of the doctors of the Law, which if it were willing to believe, the Synagogue also which is subject to it will be safe.
Luke 8:50 — On the Gospel of Luke
But when Jesus heard this, he answered the father of the girl, "Do not be afraid. Only believe, and she will be saved." The father of the girl is taken as the assembly of the doctors of the law, about whom the Lord said: The scribes and the Pharisees sit on Moses' seat (Matt. XXIII). If they themselves would believe, the synagogue subjected to them would also be saved.
Luke 8:51 — On the Gospel of Luke
And when he came to the house, he did not allow anyone to enter with him except Peter, James, and John, and the father and mother of the girl. Previously, the son of the widow was publicly raised, here several witnesses are removed. Therefore, I think that the kindness of the Lord is again shown in this, because the widow, being the mother of an only child, did not suffer delays, and therefore, to avoid further affliction, maturity is added. It is also a form of wisdom, in that the son of the widow quickly believed in the Church, in the daughter of the ruler of the synagogue, indeed, the Jews will believe, but fewer of the many.
Luke 8:52 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Synagogue also, because it has lost the joy of the Bridegroom, whereby alone it can live. lying dead as it were among those that mourn, understands not even the reason why it weeps.
Luke 8:52 — On the Gospel of Luke
They all wept and mourned for her. "Can the wedding guests mourn as long as the bridegroom is with them?" he asked. "But the days will come when the bridegroom will be taken from them, and then they will fast." Therefore, the synagogue, because it lost the joy of the bridegroom, by which it might live, lies as if dead among mourners, not even understanding this itself, why it is mourned.
Luke 8:53 — On the Gospel of Luke
And they laughed at him, knowing that she was dead. Because they preferred to mock the word of the one raising than to believe, they were deservedly excluded outside, unworthy to see the miracle of the resurrection.
Luke 8:54 — On the Gospel of Luke
But he, taking her hand, called out saying: "Girl, arise." In Mark, it is written: He said to her: "Tabitha cumi", which is interpreted, "Girl, I say to you, arise"; and immediately she arose (Acts IX). Where a diligent reader may inquire why the truthful Evangelist, explaining the saying of the Savior, added from his own, "I say to you", when in the Syrian language which he used, it was said no more than "Girl, arise." Therefore, holding the girl's hand, Jesus healed her, because unless the hands of the Jews, which are full of blood, are first cleansed, their dead synagogue will not rise.
Luke 8:54-55 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now the maid arose straightway, because when Christ strengthens the hand, man revives from the death of the soul. For there are some, who only by the secret thought of sin are conscious of bringing death to themselves. The Lord signifying that such He brings to life again, raised the daughter of the ruler of the synagogue. But others, by committing the very evil in which they delight, carry their dead as it were without the gates, and to show that He raises these, He raised the widow's son without the gates. But some also, by habits of sin, bury themselves, as it were, and become corrupt; and to raise these also the grace of the Saviour is not wanting; to intimate which He raised from the dead Lazarus, who had been four days in the grave. But the deeper the death of the soul, so much the more intense should be the fervour of penitence. Hence He raises with a gentle voice the maid who lay dead in the room, the youth who was carried out He strengthens with many words, but to raise him who had been dead four days, He groaned in His spirit, He poured forth tears, and cried with a loud voice. But here also we must observe, that a public calamity needs a public remedy. Slight offences seek to be blotted out by secret penitence. The maid lying in the house rises again with few witnesses; the youth without the house is raised in the presence of a great crowd who accompanied him. Lazarus summoned from the tomb was known to many nations.
Luke 8:55 — On the Gospel of Luke
And her spirit returned, and she immediately got up. Mark says it this way: And immediately the girl got up and walked. And spiritually it teaches that whoever recovers from the death of the soul with Christ strengthening him by the hand, ought not only to rise from the filth of vices, but also immediately progress in good deeds.
Luke 8:56 — On the Gospel of Luke
And his parents, he says, were amazed, and he commanded them not to tell anyone what had happened. The young man was raised outside the gate, with a large crowd accompanying and watching. Lazarus, called forth from the tomb, became so widely known to the people that due to the witness of those who saw it, many crowds met the Lord with palms, and many from among the Jews went away and believed in Jesus. The Lord recognized a fourth dead man, as informed by the disciple; but since there were no living ones to beseech the Lord for his rescue: "Let the dead bury their own dead," he said (Matt. 13); that is, let the wicked weigh down the wicked with harmful praises, and since there is no righteous person present to correct in mercy, let the sin of the sinner anoint their head.
Luke 9:1 — On the Gospel of Luke
But Jesus, having called together the twelve apostles, gave them power and authority over all demons, and to cure diseases. And he sent them to preach the kingdom of God and to heal the sick. First granting them the power of signs, he sent them to preach the kingdom of God so that the greatness of the works would also attest to the greatness of the promises, and the power shown would give faith to the words, and they would do new things, who preached new things. Hence now also, as the number of the faithful has increased, there are many within the holy Church who maintain a life of virtues, but do not have the signs of virtues. Because a miracle is shown in vain externally if it lacks what is at work internally. For, according to the voice of the master of the Gentiles, tongues are a sign not to the faithful, but to the unbelievers.
Luke 9:3 — On the Gospel of Luke
And he said to them: Take nothing for the journey, neither a staff, nor a bag, nor bread, nor money, nor have two tunics. It is usual to inquire how Matthew and Luke mentioned that the Lord told the disciples not to carry a staff, when Mark says, and he commanded them not to take anything for the road except a staff only. This is resolved in such a way that we understand the staff mentioned under a different meaning which, according to Mark, should be carried, and a different one that, according to Matthew and Luke, should not be carried. Just as temptation is understood under a different meaning when it is said: God tempts no one, and under another when it is said: The Lord your God is testing you, to know whether you love him. One denotes seduction, the other probation. Therefore, both statements must be taken as said by the Lord to the apostles, both to not carry a staff, and to carry only a staff. For when, according to Matthew, he told them: Do not possess gold or silver (Matthew X), and other things, he immediately added: For the laborer is worthy of his food(Bidad). Hence he sufficiently showed why he did not want them to possess and carry these things. Not because these things were not necessary for the sustenance of this life, but because he sent them in such a way as to show that these things were due to them from those to whom the Gospel believers were announcing. However, it is clear that the Lord did not command in such a way that the Evangelists should live from other sources than those who provide for them, to whom they announce the Gospel. Otherwise, the Apostle went against this precept, who earned his living from the labor of his hands, so as not to be a burden to anyone. But he gave authority, wherein they knew these things were due to them. However, when something is commanded by the Lord, if it is not done, it is a fault of disobedience. When authority is given, it is permissible for anyone not to use it, and as if to give up their right. Therefore, the Lord ordained this, which the Apostle says he ordained, that those who announce the Gospel should live from the Gospel, he spoke to the apostles, that secure they should neither possess nor carry the essentials of this life, neither great nor small. Therefore, he said, Nor a staff, showing that from their faithful ones, all things are due to his ministers, requiring nothing superfluous. And therefore adding: For the laborer is worthy of his food (Matthew X), he thoroughly opened and illustrated wherefrom he spoke these things. Thus, he signified this authority by the name of the staff when he says, not to take anything for the road, except a staff only. It is understood that by the authority accepted from the Lord, which is signified by the name of the staff, even those things that are not carried will not be lacking. This must also be understood about two tunics, so none of them would think to carry another, besides the one they were wearing, worried it might be needed, as they could receive from that authority. But according to Mark, not to carry or have two tunics, but more expressively not to be clothed in two tunics, saying: And they were not to put on two tunics (Mark VI): what does he advise them except to walk not doubly but simply? Otherwise. In two tunics, they seem to me to show a double garment. Not that in the icy places of Scythia and snow, someone should be content with one tunic, but that in a tunic, we understand clothing, so we should not be dressed in one and reserve another for ourselves from fear of the future.
Luke 9:4 — On the Gospel of Luke
And in whatever house you enter, stay there and do not go out from there. He gives a general command of constancy, so that they may uphold the laws of hospitable necessity, asserting that it is foreign to the preacher of the heavenly kingdom to wander through houses and change the inviolate laws of hospitality. Nor is it without reason that, according to Matthew, the house that the apostles enter is decreed to be observed, so that the reason for changing the hospitality and violating necessity does not suffice.
Luke 9:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The dust is shaken off from the Apostles' feet as a testimony of their labours, that they entered into a city, and the apostolical preaching had reached to the inhabitants thereof. Or the dust is shaken off when they receive nothing (not even of the necessaries of life) from those who despised the Gospel. But if any by treacherous negligence, or even from zeal, despise the word of God, their communion must be shunned, the dust of the feet must be shaken off, lest by their vain deeds which are to be compared to the dust, the footstep of a chaste mind be defiled.
Luke 9:5 — On the Gospel of Luke
And whoever will not receive you, as you go out from that city, even shake off the dust of your feet as a testimony against them. The dust is shaken off their feet in testimony of their labor, in that they have entered the city, and the apostolic preaching has reached them. Or the dust is shaken off so that they may accept nothing from them, not even what is necessary for sustenance, who have spurned the Gospel. Allegorically, those who humbly attend to the word, if they are obscured by the spots of earthly levity as men, are soon purified by those marks of the evangelical preaching which they receive. But those who scorn through unbelief, negligence, or even deliberate effort, are judged to have their communion to be avoided, their synagogue to be shunned, and the dust of their feet shaken off, lest the mind's chaste mark be stained by what is handled and compared to dust.
Luke 9:6 — On the Gospel of Luke
But they went out and went about the villages, preaching the gospel and healing everywhere. What the Apostles preached, or how they healed, Mark explains more fully. He says, they preached that people should repent, and anointed many sick people with oil, and healed them. James also says: Is anyone among you sick? Let them call the elders of the church to pray over them and anoint them with oil in the name of the Lord, and if they have sinned, they will be forgiven (Mark 6). Hence it is clear from the apostles themselves that this custom of the holy Church was handed down, that with the oil consecrated by pontifical blessing, the sick are anointed. They preached that people should repent; and above, He says, He sent them to preach the kingdom of God (1 Cor. 1). For evidently they preached both, according to the example of John the Baptist, or the Savior Himself: Repent, for the kingdom of heaven is near (Matt. 3). For to draw near to the gates of the heavenly kingdom is to repent of those five sins from which one had departed from God.
Luke 9:7 — On the Gospel of Luke
Now, Herod the tetrarch heard all that was done by Him, and he was perplexed, because it was said by some that John had risen from the dead. How great was the envy of the Jews, who, with fury of malice against the Lord, we are taught in almost every place of the Gospel. Behold John, of whom it was said that he performed no sign, yet they believed he could have risen from the dead without any witness; but Jesus, proven by God with powers and signs, at whose death the elements trembled, and whose resurrection and ascension were declared by angels, apostles, and men and women alike, they preferred to believe was not risen, but was stolen away secretly. Nor should it be thought to contradict that Luke recounts that Herod was perplexed because it was said by some that John had risen from the dead: when Matthew and Mark report that Herod himself, having heard of Jesus' fame, said to his servants, This is John the Baptist; he has risen from the dead, and that is why miraculous powers are at work in him (Matt. 14); but it must be understood that after this perplexity, he confirmed in his mind what was being said by others.
Luke 9:9 — On the Gospel of Luke
And Herod said: I beheaded John. But who is this about whom I hear such things? And he sought to see him. These are the words of the hesitant Herod, mentioned above. Because he desires to see one whom he discovered to be great by reputation, perhaps to recognize if he might be John himself. The sequence and cause of his beheading, since the Evangelists describe it most fully, Luke in his manner prefers to mention to indicate the state of the times, rather than to repeat what he sees is abundantly said. However, because there is mention of John's beheading, it should be noted, that both John and the Lord declare their own state and order both at the time of birth and by the order of their passion. For John was diminished by the head, the Lord was elevated on the cross. John was born when the days began to decrease, the Lord when they began to increase. As this appears too, it is that "He must increase, but I must decrease" (John 3), that is, it must be recognized that He, who was considered a prophet, is Christ: and I, who was thought to be Christ, must be understood as His forerunner.
Luke 9:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But they not only tell Him what they had done and taught, but also, as Matthew implies, the things which John suffered while they were occupied in teaching, are now repeated to Him either by His own, or, according to Matthew, by John's disciples. (Matt. 14:12.) Now Bethsaida is in Galilee, the city of the Apostles Andrew, Peter, and Philip, near the lake of Gennesaret. Our Lord did not this from fear of death, (as some think,) but to spare His enemies, lest they should commit two murders, waiting also for the proper time for His own sufferings.
Luke 9:10 — On the Gospel of Luke
And the apostles, having returned, reported to him whatever they had done. Not only do the apostles report to the Lord what they themselves had done and taught but also what John, occupied in teaching, had suffered, or Christ, or the disciples of the same John relay to him, as Matthew indicates. Thus follows:
Luke 9:11 — On the Gospel of Luke
When the crowds learned of it, they followed him. And he welcomed them, and spoke to them of the kingdom of God, and healed those who needed care. The Lord tests the faith of the crowds, and rewards the proven faith with a worthy reward. By seeking the solitude, he explores whether they care to follow. These, by following and not using beasts of burden or various vehicles, but as some Evangelists tell, initiating the journey into the desert by the labor of their own feet, show how much they care for their salvation. Again, the Lord himself, as a powerful and merciful savior and healer, by welcoming the fatigued, teaching the ignorant, healing the sick, and feeding the hungry, suggests how much he delights in the devotion of believers. According to the laws of allegory, Christ, seeking the deserts of the Gentiles, is followed by many troops of the faithful, leaving behind the walls of ancient life and neglecting the protection of various doctrines. And he who was first known as God in Judea, after the teeth of the Jews became weapons and arrows, and their tongue was made a sharp sword against him. "Be exalted above the heavens, O God, and let your glory be over all the earth" (Psalm LVI).
Luke 9:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But He as the powerful and merciful Saviour by receiving the weary, by teaching the ignorant, curing the sick, filling the hungry, implies how He was pleased with their devotion; as it follows, And he received them, and spake unto them of the kingdom of God, &c. Who Himself having left Judæa, which by unbelief had bereft herself of the source of prophecy, in the desert of the Church which had no husband, dispenses the food of the word. But many companies of the faithful leaving the city of their former manner of life, and their various opinions, follow Christ into the deserts of the Gentiles.
Luke 9:11 — Homilies on the Gospels 2.2
You see, our Lord provided encouragement for the multitude that was following him as the Passover, the Jews' festival day, was drawing near. He did this by his words of salvation, together with the help of his cures. As another Evangelist wrote, he spoke to them about the kingdom of God and healed those who were in need of being cured. When his acts of teaching and healing were completed, he refreshed them most abundantly from a small amount of food.
Luke 9:12 — On the Gospel of Luke
The day began to decline, and the twelve, approaching, said to him, "Send the crowds away, so that they may go into the villages and countryside around and find food." As the day declined, the Savior feeds the crowds, because either with the end of the ages approaching, or when the Sun of righteousness has set for us, we are saved from the wasting away of long spiritual famine.
Luke 9:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now when the day was going down, he refreshes the multitudes, that is, as the end of the world approaches, or when the Sun of righteousness sets for us.
Luke 9:13-14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Apostles had only got but the five loaves of the Mosaic law, and the two fishes of each covenant, which were covered in the secret place of obscure mysteries, as in the waters of the deep. But because men have five external senses, the five thousand men who followed the Lord signify those who still live in worldly ways, knowing well how to use the external things they possess. For they who entirely renounce the world are raised aloft in the enjoyment of His Gospel feast. But the different divisions of the guests, indicate the different congregations of Churches throughout the world, which together compose the one Catholic.
Luke 9:13 — On the Gospel of Luke
But he said to them, "You give them something to eat." He challenges the apostles to the breaking of bread, so that, as they declare themselves not to have anything, the greatness of the miracle might become more known, at the same time suggesting that through them our hungry hearts are to be fed daily. For what does Peter do when he speaks through the Epistles, if not to fill our poorly hungry hearts with the nourishment of the word? What do Paul and John achieve by speaking through the Epistles, if not that our minds may perceive heavenly nourishment and overcome the revulsion of famine by which they were dying?
Luke 9:14 — On the Gospel of Luke
But there were about five thousand men. Because there are five senses of the outer man, the five thousand men who followed the Lord signify those who, still set in the secular state, have learned to use well the external things they possess. They are rightly nourished by five loaves, because such need still to be instructed by legal precepts. For those who renounce the world entirely are four thousand, and being nourished by seven loaves, that is, both elevated by the evangelical nourishment and taught by spiritual grace. For the sake of signifying this mystical distinction, I believe it was ordered to make five gilded columns at the entrance of the tabernacle, and four before the oracle, that is, the Holy of Holies. Because evidently beginners are chastised by the law so that they do not sin, but the perfected are admonished by grace to live more devoutly to God.
Luke 9:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now our Saviour does not create new food for the hungry multitudes, but He took those things which the disciples had and blessed them, since coming in the flesh He preaches nothing else than what had been foretold, but demonstrates the words of prophecy to be pregnant with the mysteries of grace; He looks towards heaven, that thither He may teach us to direct the eye of the mind, there to seek the light of knowledge; He breaks and distributes to the disciples to be placed before the multitude, because He revealed to them the Sacraments of the Law and the Prophets that they might preach them to the world.
Luke 9:16 — On the Gospel of Luke
After taking the five loaves and the two fish, he looked up to heaven, blessed them, broke them, and gave them to his disciples to set before the crowd. The Savior, seeing the hungry crowds, does not create new food, but blesses what the disciples have brought, because, coming in the flesh, he preaches nothing other than what has been foretold, but demonstrates the sayings of prophecy filled with the mysteries of grace. He looks to heaven to teach that the gaze of the mind should be directed there, and that the light of knowledge is to be sought there. He breaks the loaves and distributes them to his disciples to set before the crowd, because he reveals the closed sacraments of the law and prophecy to those who will preach throughout the world.
Luke 9:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or by the twelve baskets the twelve Apostles are figured, and all succeeding teachers, despised indeed by men without, but within loaded with the fragments of saving food.
Luke 9:17 — On the Gospel of Luke
Twelve baskets of fragments were taken up that were left over. What was left over by the crowds is gathered by the disciples, because the more sacred mysteries, which the unrefined cannot grasp, should not be neglected but sought by the perfect. For by the twelve baskets, the apostles are symbolized, and through the apostles, all the subsequent choirs of teachers, who, though outwardly despised by men, are inwardly filled with the remnants of the saving food to nurture the hearts of the humble. For it is known that service works are commonly carried out with baskets, but it was he who filled the baskets with fragments of bread, who chose the weak things of this world to confound the strong.
Luke 9:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now the disciples were with the Lord, but He alone prayed to the Father, since the saints may be joined to the Lord in the bond of faith and love, but the Son alone is able to penetrate the incomprehensible secrets of the Father's will. Every where then He prays alone, for human wishes comprehend not the counsel of God, nor can any one be a partaker with Christ of the deep things of God. Rightly does our Lord, when about to enquire into the faith of the disciples, first inquire into the opinion of the multitudes, lest their confession should appear not to be determined by their knowledge, but to be formed by the opinion of the generality, and they should be considered not to believe from experience, but like Herod to be perplexed by different reports which they heard.
Luke 9:18 — On the Gospel of Luke
And it happened, while he was praying alone, the disciples were with him. The disciples were present with the Lord, and followed him on the way, as Mark indicates, but he prayed to the Father alone, because the saints can be united with the Lord by faith and love; seeing him distinct from other mortals in the divine glory of majesty, also following humbly in the way he taught while he lived in the flesh: but the incomprehensible secrets of the Father's plan only the Son penetrates. For nowhere (if I am not mistaken) is he found to have prayed with the disciples, everywhere he prays alone, because the counsels of God cannot be grasped by human desires, nor can anyone be a partaker of the interior with Christ.
Luke 9:20 — On the Gospel of Luke
But you, who do you say that I am? For the disciples of Christ are not of the crowd, those who walk alone with the Lord, who are worthy to see him praying privately; but even if anyone from the crowd believes in Christ, he will no longer be of the crowd.
Luke 9:21 — On the Gospel of Luke
But He, rebuking them, commanded that they should not tell anyone about this, saying; because it is necessary for the Son of Man to suffer many things, and so on. Therefore, He did not want to be preached before the passion and resurrection, so that, after the sacrament of blood was completed, He might more opportunely tell the apostles: Go and teach all nations, baptizing them in the name of the Father and the Son and the Holy Spirit (Matt. 28). Because it would be useless to publicly preach Him, and to make His majesty known among the people, whom they will see in a little while being scourged and crucified, suffering many things from the elders and scribes, and the chief priests. And it should be noted that the one who must suffer many things and be killed and rise again, is called the Son of Man: because while Christ suffered in the flesh, divinity remained impassible. It should also be noted that He calls Himself the Son of Man, but Peter confesses Him as the Christ, the Son of God, so that from both sides He is proven to be true God and true man.
Luke 9:23 — On the Gospel of Luke
He said to all: If anyone wishes to come after me, let him deny himself. He aptly added, to all, because the previous matters about the faith of the Lord's birth or passion, he dealt with only with his separate disciples. But then we deny ourselves when we avoid what we have been through oldness, and strive for what we are called through newness. Therefore, let Truth say, let it say: If anyone wishes to come after me, let him deny himself. For unless one fails from oneself, one does not approach him who is above oneself; nor can one grasp what is beyond oneself, if one does not know how to slay what one is. But now, one who denies oneself from vices must seek the virtues in which one may grow. For it is immediately added:
Luke 9:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He rightly addressed Himself to all, since He treats of the higher things (which relate to the belief in His birth and passion) apart with His disciples. Now unless a man renounces himself, he comes not near to Him, who is above him; it is said therefore, Let him deny himself. We are bid then to take up the cross of which we have above spoken, and having taken it, to follow our Lord who bore His own cross. Hence it follows, And let him follow me.
Luke 9:24 — On the Gospel of Luke
For whoever wishes to save his life will lose it. But whoever loses his life for my sake will save it. Thus it is said to the faithful: Whoever wishes to save his life will lose it, and whoever loses his life for my sake will save it, as if it is said to the farmer: If you keep the grain, you lose it; if you sow it, you renew it. For who does not know that grain, when it is sown, perishes from sight and disappears in the earth? But from where it decays in the dust, it sprouts anew. For the holy Church has a time of persecution and a time of peace, our Redeemer indicated these times in his teachings. For in the time of persecution, the soul is to be sacrificed, but in the time of peace, earthly desires which might dominate more must be broken. Hence it is now said:
Luke 9:25 — On the Gospel of Luke
For what does it profit a man if he gains the whole world, but loses himself, and suffers damage to himself? When persecution from adversaries is absent, the heart must be guarded more diligently. For in times of peace, it is lawful to live, and also to be ambitious. Thus we often despise all fleeting things, but yet we are still hindered by the habit of human decency, such that the rectitude we keep in mind we are not yet able to express in words. But to this wound too a fitting remedy is added, when the Lord says:
Luke 9:26 — On the Gospel of Luke
For whoever is ashamed of me and my words, of him the Son of Man will be ashamed when he comes in his glory and the glory of the Father and of the holy angels. But behold, now men say among themselves: We are now not ashamed of the Lord and his words, because we openly confess him with our voice. To whom I respond that in this Christian assembly there are some who confess Christ because they see that all are Christians. Therefore, the voice of profession is not sufficient for the testing of faith, as the profession of generality defends it from shame. Yet there is a place where each one may question himself, so that he may truly test himself in the confession of Christ. Certainly, in the time of persecution, the faithful could be ashamed of being stripped of their possessions, cast down from dignities, afflicted with scourges: but in the time of peace, since our persecutions are absent, there is another where we may be shown to ourselves. We often fear being despised by our neighbors, we disdain to tolerate verbal injuries: if perhaps a quarrel occurs with a neighbor, we are ashamed to make amends first. For the carnal heart, while seeking the glory of this life, rejects humility.
Luke 9:27 — On the Gospel of Luke
But I tell you truly, there are some standing here who will not taste death before they see the kingdom of God. The kingdom of God in this place is called the present Church; and because some of the disciples were to live in the body to such an extent that they would see the Church of God constructed and raised against the glory of this world, it is now said with a comforting promise: There are some standing here who will not taste death before they see the kingdom of God. But since the Lord was giving so many precepts of undergoing death, what was necessary that He suddenly came to this promise? Except that something also had to be promised to the unlearned disciples concerning the present life, so that they could be more firmly established in the future, for which He promised them to see the kingdom of God on earth, so that this might be more faithfully presumed by them in heaven. But if we wish to accept the kingdom of God in this sentence as the future blessedness in heaven, even this some of those standing there saw not many days later on the mountain, namely so that by the contemplation of enduring joy, even if briefly experienced, they might more modestly endure the adversities of the passing present age. With a most fitting word, indeed, He testifies that the saints taste death, by whom the death of the body is, of course, tasted by sipping, and the life of the soul is held by possessing.
Luke 9:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For as He rose from the dead after the seventh day of the Sabbath, during which He lay in the tomb, we also after the six ages of this world, and the seventh of the rest of souls, which meanwhile is passed in another life, shall rise again as it were in the eighth age. Hence He ascends the mountain to pray and be transfigured, to show that those who expect the fruit of the resurrection, and desire to see the King in His glory, ought to have the dwelling place of their hearts on high, and be ever on their knees in prayer.
Luke 9:28 — On the Gospel of Luke
And it came to pass about eight days after these sayings, that he took Peter and James and John. On the eighth day, the Lord manifests to the disciples the glory of the promised future blessedness, so that, with the sweetness of heavenly life shown, he may refresh the hearts of all who can hear these things, and with the number of eight days, he may teach that the true joy of the resurrection is to come. For he himself rose from the dead on the eighth day, that is, after the sixth day of the Sabbath, on which he ascended the cross, and the seventh day of the Sabbath, on which he rested in the tomb. And we too, after the six ages of this world, in which we rejoice to suffer and labor for the Lord, and the seventh age of the rest of souls, which is meanwhile in another life, will rise again in a kind of eighth age. For that which Matthew and Mark say of the Lord being transfigured after six days does not result in the order of time, nor in the reason of the mystery. Because they only place the intermediate days, therefore they say absolutely that it happened after six days: he here includes both the first and the last, and thus more fittingly mentions about eight days. And this one signifies that the saints must rest from labor after six ages of the world, while the other one designates that we shall rise in the eighth time. Hence also fittingly the sixth psalm is inscribed For the eighth, whose beginning is, O Lord, rebuke me not in your anger. Because indeed after the six ages in which it is permitted to work, it is necessary to insist in prayers that in the eighth time of retribution we are not rebuked by an angry judge. Which indeed the Lord himself wanted to teach us in this place by the example of his prayer being shown, about which it follows:
Luke 9:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now the transfigured Saviour shows the glory of His own coming, or our resurrection; who as He then appeared to His Apostles shall in like manner appear to all the elect. But the raiment of the Lord is taken for the band of His Saints, which in truth when our Lord was upon earth seemed to be despised, but when He sought the mount, shines with a new whiteness; for now are we the sons of God; and it does not yet appear what we shall be. But we know that, when he shall appear, we shall be like him. (1 John 3:2.)
Luke 9:29 — On the Gospel of Luke
And it came to pass, while he was praying, the appearance of his face was altered, and his clothing became white and dazzling. The Savior transfigured did not lose the substance of true flesh, but showed the glory of future resurrection, either his or ours. Just as he appeared then to the apostles, so shall he appear to all the elect after judgment. For in the very time of judging both the good and the evil, he will be seen in the form of a servant, so that the impious who spurned him, the Jews who denied him, the soldiers who crucified him, Pilate and Herod who judged him, may recognize the judge. The clothing of the Lord, however, is taken to mean the chorus of his saints, whom the Apostle glorifying says: For as many of you as have been baptized into Christ have put on Christ (Galatians 3). This same attire, while the Lord remained on earth, appeared humble and similar to others, but as he sought the mountain, it shone with new whiteness, for now we are sons of God, and it has not yet appeared what we shall be. We know that when he appears, we shall be like him, for we shall see him as he is (1 John 3). Hence Mark, describing these clothes well, says: such as no launderer on earth can whiten (Mark 9). For the launderer to be understood here is the one whom the penitent Psalmist prays to: Wash me thoroughly from my iniquity, and cleanse me from my sin (Psalm 51), he cannot give his faithful on earth the brightness, which remains preserved for them in heaven.
Luke 9:30 — On the Gospel of Luke
And behold, two men were speaking with him. They were Moses and Elias, of whom we read that one died, and the other was taken up into heaven. Unless this signifies the future glory of all the saints with the Lord in majesty, who at the time of judgment will reign with him, either found alive in the flesh or resurrected from death tasted long ago. For as the Apostle testifies, "The dead who are in Christ will rise first, then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord" (1 Thess. IV). Alternatively, Moses and Elias, that is, the lawgiver and the greatest of the prophets, appear and speak with the Lord to show that he is the one whom all the writings of the law and the prophets foretold. They appear, however, not in the lowlands, but on the mountain with him, because only those who seek the divine heights with their minds will perceive the majesty of the holy Scripture fulfilled in the Lord. Consequently, even the Jews saw Moses, but they did not merit to follow him as he ascended to God on the mountain. They see him also when he returned, but not without a veil. They knew Elias, but only Elisha with the sons of the prophets beheld the triumph of his ascent, because many of us read the words of Scripture here and there, but very few understand how lofty it shines in the mysteries of Christ.
Luke 9:30-31 — Homilies on the Gospels 1.24
Luke writes more clearly of how they appeared and what they spoke about with him. Luke says that Moses and Elijah were seen in majesty, and they spoke of his passing away which he was about to fulfill in Jerusalem. Moses and Elijah, who talked with the Lord on the mountain and spoke about his passion and resurrection, represent the revelations of the law and prophets that were fulfilled in the Lord.…It is appropriate that the Evangelist reported Moses and Elijah were "seen in majesty." The mark of the favor with which they are to be crowned is shown by the preeminence of their majesty. It is also appropriately recorded that they spoke about his passing away, which was to be fulfilled in Jerusalem. To his faithful, the Redeemer's passion has become a unique subject for praise. The more they remember that they could not have been saved apart from his grace, the more they should always ponder the greater memory of this grace in a faithful heart, and bear faithful witness to it.
Luke 9:31 — On the Gospel of Luke
And they spoke of his departure, which he was to accomplish in Jerusalem. And to this day, the law and the prophets teach in mutual voices the mystery of the Lord's dispensation to whomsoever they find on the summit of true faith.
Luke 9:32 — On the Gospel of Luke
Peter, and those who were with him, were heavy with sleep, but when they were fully awake, they saw His majesty and the two men standing with Him. Not by mere chance, but by the reason of the mystery were the disciples heavy with sleep, namely, that they might see a representation of the resurrection after physical rest. Those who are awakened to the glory of the saints will see the majesty of the Lord more truly, the more they will rejoice in the immortality of their own flesh, in which they had conquered death. Then they will behold Moses and Elijah in glory, because they will better understand how not one jot or one tittle got passed from the law, nor the Lord came to dissolve the law or the prophets, but to fulfill them (Matthew V).
Luke 9:33 — On the Gospel of Luke
And it happened, while they were departing from Him, that Peter said to Jesus: Master, it is good for us to be here, and let us make three tents, one for You, one for Moses, and one for Elijah, not knowing what he said. Oh, what great happiness it would be to be present perpetually at the vision of the Deity among choirs of angels, if the transfigured humanity of Christ and the company of two saints seen even momentarily delighted enough for Peter to want to hold them in service so they wouldn't depart! Though in human condition he did not know what to say, he nevertheless showed a sign of the fervor instilled in him. For he did not know what he was saying, who forgot that the kingdom promised by the Lord to the saints was not in some place on earth, but in the heavens, nor could he or his fellow apostles, still burdened with mortal flesh, enter the state of immortal life, nor was a house made with hands necessary in that age. But even now, ignorance is marked by anyone who wishes to make three tents for the law, the prophets, and the Gospel, since these cannot at all be separated from each other, having one tabernacle, that is the Church of God.
Luke 9:34 — On the Gospel of Luke
While he was speaking, a cloud came and overshadowed them. He who sought a material tabernacle received the shadow of the cloud, so that he might learn that in the resurrection, the saints are to be protected not by the covering of houses, but by the glory of the Holy Spirit. About which the Psalmist says: But the sons of men shall hope in the covering of your wings (Psalm 56). And in his Apocalypse, John says: And I did not see a temple in it, for the Lord God Almighty and the Lamb are its temple (Revelation 21).
Luke 9:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And mark, that as when our Lord was baptized in Jordan, so also when He was glorified on the Mount, the mystery of the whole Trinity is declared; for His glory which we confess at baptism, we shall see at the resurrection. Nor in vain does the Holy Spirit appear here in the cloud, there in the form of a dove, seeing that he who now preserves with a simple heart the faith which he receives, shall then in the light of open vision look upon those things which he believed.
Luke 9:35 — On the Gospel of Luke
And they were afraid as they entered into the cloud, and a voice came from the cloud, saying: This is my beloved Son, hear him. Human fragility cannot bear the sight of greater glory, and trembling with the whole mind and body, it falls to the ground. The more one seeks greater things, the more he collapses to lower things, if he does not know his own measure. Indeed, the voice of the Father speaking from heaven is heard, which bears witness to the Son, and teaches Peter the truth, removing his error, and indeed teaches the other apostles through Peter. This is (he says) my beloved Son, it is he who should have a tabernacle built, it is him who should be obeyed. This is the Son; Moses and Elijah are servants to him, they too should prepare a tabernacle for the Lord in the inner rooms of their hearts along with you. And note, just as when the Lord was baptized in the Jordan, so also on the glorified mountain, the mystery of the whole Trinity is declared, whose glory we confess in baptism, and which we will see in the resurrection. Nor is it in vain that the Holy Spirit appears here in a bright cloud, there in a dove, because he who now keeps the faith which he perceives with a simple heart, will then behold what he had believed with the clear light of vision, and by the same grace will be protected forever.
Luke 9:35 — Homilies on the Gospels 1.24
The Father's voice did not forbid them to listen to Moses and Elijah (that is, to the Law and the Prophets). It rather suggested to all of them that listening to his Son was to take precedence since he came to fulfill the Law and the Prophets. It impressed on them that the light of gospel truth was to be put ahead of all the types and obscure signs of the Old Testament. By the benevolent, divinely arranged plan when the moment of the cross was drawing near, he strengthened them so that the disciples' faith might not falter when the Lord was crucified. He revealed to them how also his humanity was to be lifted up by heavenly light through his resurrection. The heavenly voice of the Father gave assurance that the Son was coeternal to the Father in his divinity so that when the hour of the passion approached, they would be less sorrowful at his dying. They remembered that after his death he would soon be glorified as a human being, although in his divinity he had always been glorified by God his Father.Since the disciples were fleshly and still fragile in substance, they were afraid and fell upon their faces when they heard God's voice. Since the Lord was a benevolent master in everything, he consoled them at the same time by his word and his touch, and he lifted them up.
Luke 9:36 — On the Gospel of Luke
And while the voice was being spoken, Jesus was found alone. When the Son began to be designated, the servants immediately departed, lest the paternal voice be thought to be addressed to them. Alternatively: as the voice was made over the Son, He was found alone, because when He reveals Himself to the chosen, God will be all in all (1 Cor. 15), indeed He with His own, Christ through all will be one, that is, the head will shine with the body. For which unity He said elsewhere: And no one has ascended into heaven, except He who descended from heaven, the Son of Man, who is in heaven (John 3).
Luke 9:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Certain places accord with certain events. On the Mount our Lord prays, is transfigured, reveals the secrets of His glory to His disciples; as He descends to the lower parts, He is received by a large concourse. As it is said, And it came to pass, that on the next day, when he was come down from the hill, much people met him. Above He makes known the voice of the Father, below He expels the evil spirits. Hence it follows, And, behold, a man of the company cried out, saying, Master, I beseech thee look upon my son.
Luke 9:37 — On the Gospel of Luke
And it happened on the following day, as they were descending from the mountain, a great crowd met Him, and behold, a man from the crowd shouted out, saying: Master, I beseech You, look upon my son, for he is my only one. The places match the events: On the mountain, the Lord prays, is transformed, reveals to the disciples the secrets of His majesty; descending to the lower places, He is met by the crowd, struck by the lamentation of the wretched. Above, He reveals the mysteries of the kingdom to the disciples; below, He reproaches the crowds for the sins of unbelief. Above, He discloses the Father's voice to those who could follow Him; below, He expels wicked spirits from those who were being tormented. Even now, according to the quality of merits, He ceases not to ascend and descend for some. For those who are still earthly and beginners, as if seeking the low places, He strengthens, teaches, and corrects; but the perfect, whose conversation is in the heavens, He glorifies by exalting more highly, instructs more freely about eternal things, and often teaches those things which the crowds cannot even hear.
Luke 9:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now this demoniac Matthew calls a lunatic; Mark, deaf and dumb. (Matt. 17:15, Mark 9:25.) Matthew signifies those who change as the moon, increasing and decreasing through different vices, Mark those who are dumb in not confessing the faith, deaf in not hearing the very word of faith.
Luke 9:39 — On the Gospel of Luke
And behold, a spirit seizes him, and suddenly he cries out, and it convulses him and scatters him with foam, and scarcely departs tearing him. This demoniac, whom the Lord healed descending from the mountain, Matthew describes as lunatic, Mark as deaf and mute. They signify those of whom it is written: "The fool changes like the moon" (Eccl. XXVII), who never remain in the same state, now changed to these, now to other vices, waxing and waning, mute in not confessing their faith, deaf in not in any way hearing the word of faith.
Luke 9:40 — On the Gospel of Luke
And I asked your disciples to cast him out, and they could not. In this saying he secretly accuses the apostles, for the impossibility of healing is sometimes attributed not to the weakness of the healers, but to the faith of those who are to be healed, the Lord saying: "Let it be done to you according to your faith."
Luke 9:41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Not that weariness has overcome His patience, but after the manner of a physician, when he sees a sick man acting contrary to his commands, he says, 'How long shall I come to thy house, when I order one thing, you do another. But to prove that He was not angry with the man, but with the sin, He immediately added, Bring thy son hither.
Luke 9:41 — On the Gospel of Luke
But Jesus answering, said: O faithless and perverse generation, how long shall I be with you, and suffer you? Not that the gentle and meek one, who did not open his mouth like a lamb before its shearer (Is. LIII), overcame by weariness, nor did he break out in words of fury; but because in the likeness of a physician, if he sees a sick person acting against his prescriptions, he may say: How long shall I come to your house? How long shall I spend the effort of my art, while I command one thing, and you do another? But he was not angry at the person, but at the vice, and through one man he reproached the Jews for disbelief, so he immediately added:
Luke 9:42 — On the Gospel of Luke
And Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. He does not rebuke the boy, who was suffering the attack, but the demon which was causing it, because one who desires to correct a sinner must drive away the vice by surely reproving and hating it, but ought to restore the man with love, until he can be returned healthy to the spiritual fathers of the Church.
Luke 9:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
While the boy is coming to our Lord, he is dashed to the ground; because men when turned to the Lord are often grievously afflicted by the devil, that he may instil a hatred of virtue, or revenge the injury of his expulsion. As in the beginning of the Church he waged as many fierce conflicts as he had to bewail losses suddenly brought upon His kingdom. But our Lord rebukes not the boy who suffered violence, but the evil spirit who inflicted it; for he who desires to correct the sinner, ought by reproof and abhorrence to drive away the vice, but to revive the man by gentleness, until he can restore him to the spiritual father of the Church.
Luke 9:44 — On the Gospel of Luke
And all were marveling at all that he did, he said to his disciples: Let these words sink into your ears. For the Son of Man is to be delivered into the hands of men. Among the great works of divine power, he often impresses and reiterates the abasement of his human suffering, so that his sudden coming would not cause terror, but be endurable by a mind prepared in advance. Surely, what he said: "Let these words sink into your ears," should be read with emphasis and greater force, addressed to you, who more familiarly adhere to my discipleship and to whom the hidden and uncertain elements of my wisdom I have more plainly revealed (Ps. L), while others only marvel at the divine deeds, you should deeply ponder the event of the precious blood, by which the world is to be redeemed.
Luke 9:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This ignorance of the disciples proceeds not so much from slowness of understanding as from affection, for since they were yet carnal and ignorant of the mystery of the cross, they could not believe that He whom they thought to be really God would suffer death. And because they were often accustomed to hear Him speak by figure, they thought that He meant figuratively something else, by what He said of His betrayal.
Luke 9:45 — On the Gospel of Luke
But they did not understand this saying. This ignorance of the disciples arises not so much from slowness as from love, because they, still being carnal and ignorant of the mystery of the cross, could not believe that he, whom they knew as the true God, could die. And because they were accustomed to hear him frequently speaking in figures, they thought even those things which he spoke concerning his being delivered up referred figuratively to something else.
Luke 9:46 — On the Gospel of Luke
But a thought entered among them about who was the greatest among them. Because they had seen Peter, James, and John being taken up the mountain separately, and believed some mystery was revealed to them there; and also because the keys of the kingdom of heaven had been promised to Peter earlier, and that the Church was to be built upon him, they thought either these three were preferred over the others, or among all the apostles, Peter was preeminent. There are those who think this thought was stirred in the disciples by the fact that the Lord, according to Matthew, took a coin from the mouth of a fish and gave it to those who collected the tribute for himself and Peter, as if implying that they were superior to the others, since Peter was equated with the Lord in the obligation to pay the tribute. However, a diligent reader will find this question among them happened even before the tribute coin was collected. Matthew records this event in Capernaum. But Mark says: "And they came to Capernaum. When they were in the house, he asked them, 'What were you discussing on the way?' But they were silent. For on the way they had argued with one another about who was the greatest" (Mark IX). Whether this was the occasion or some other, or both, possibly prompted, Jesus, seeing their thoughts and understanding the causes of their error, wants to heal their desire for glory with the remedy of humility.
Luke 9:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, because they saw Peter, James, and John, taken apart to the mount, and the keys of the kingdom of heaven promised to Peter, they were angry that these three, or Peter, should have precedence over all; or because in the payment of the tribute they saw Peter made equal to the Lord, they supposed he was to be placed before the rest. But the attentive reader will find that the question was raised among them before the payment of the penny. For in truth Matthew relates that this took place at Capernaum; but Mark says, And he came to Capernaum, and being in the house, he asked them, What was it that ye disputed among yourselves in the way? But they held their peace; for by the way they had disputed among themselves who should be the greatest. (Mat. 18:24, Mark 9:33.)
Luke 9:48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now herein He either teaches, that the poor of Christ are to be received by those who wish to be greater simply for His honour, or He persuades men that they are children in malice. Hence when He said, Whoever shall receive that child, he adds, in my name; that in truth they may pursue with diligence and reason for Christ's name that form of virtue which the child observes, with only nature for its guide. But because He also teaches that He is received in the child, and He Himself was born unto us a child; lest it should be thought that this was all which was seen, He subjoined, And whoever shall receive me, receiveth him that sent me; wishing verily to be believed, that as was the Father, such and so great was He.
Luke 9:48 — On the Gospel of Luke
Taking a child, he set him beside himself, and said to them: "Whoever receives this child in my name receives me." Either simply teaching that the poor of Christ should be received with honor by those who wish to be the greatest, or certainly advising that they themselves be like little children, preserving simplicity without arrogance, charity without envy, and devotion without anger, just as children display innocence. Hence, when he said, "Whoever receives this child," he added, "in my name." So that they would follow the example of virtue that a child naturally observes, with the help of reason's industry, for the sake of Christ's name. But because he taught that he himself was received in the child, since he himself was born as a child for us, lest it be thought to mean only what appeared, he added and said:
Luke 9:49 — On the Gospel of Luke
But answering, John said: Master, we saw someone casting out demons in your name, and we forbade him, because he does not follow with us. John, loving the Lord with special devotion and thus worthy to be loved back, thought he should be excluded from the benefit who did not use his service. But he is taught that no one should be excluded from the good he has in part, but rather to be encouraged towards what he does not yet have.
Luke 9:50 — On the Gospel of Luke
And Jesus said to him: Do not forbid him. For whoever is not against you is for you. Taught by this saying, the Apostle says: But whether in pretense or in truth Christ is proclaimed, and in this I rejoice, yes, and will rejoice (Philippians 1). But although he rejoices even in those who proclaim Christ insincerely, such people sometimes doing signs in the name of Christ are considered not to be prohibited for the sake of others' salvation, however, their own conscience is not made secure through such signs. Rather, on that day when they say: Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name? they will receive a reply: I never knew you, depart from me, you workers of lawlessness (Matthew 7). Therefore, in heretics and evil Catholics, it is not the common sacraments, which are with us and not against us, but the division contrary to peace and truth, which is not with us and they do not follow the Lord with us, that we ought to detest and prohibit.
Luke 9:50 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Therefore in heretics and false catholics, it becomes us to abhor, and forbid not the common sacraments in which they are with us, and not against us, but the divisions contrary to peace and truth, wherein they are against us as following not the Lord.
Luke 9:51 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Let then the Heathen cease to mock the Crucified, as if He were a man, who it is plain, as God, both foresaw the time of His crucifixion, and going voluntarily to be crucified, sought with stedfast face, that is, with resolute and undaunted mind, the spot where He was to be crucified.
Luke 9:51 — On the Gospel of Luke
But it came to pass, when the days of his assumption were accomplished, he steadfastly set his face to go to Jerusalem. By 'day of assumption,' he means the time of his passion, which drawing near, he gradually approaches Jerusalem. Let the pagans cease, therefore, to mock as if he were merely a crucified man, as the time of his crucifixion was foreseen as God, and determined to go to the place where he was to be crucified with a firm face, that is, with resolute and fearless mind.
Luke 9:53 — On the Gospel of Luke
And they did not receive him, because his face was set to go to Jerusalem. Because the Samaritans saw he was going to Jerusalem, they did not receive the Lord. For the Jews do not associate with Samaritans, as the Evangelist John shows.
Luke 9:53 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or the Samaritans see that our Lord is going to Jerusalem, and do not receive Him. For the Jews have no dealings with the Samaritans, (John 4:9.) as John shows.
Luke 9:54 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For holy men who well knew that that death which detaches the soul from the body was not to be feared, still because of their feelings who feared it, punished some sins with death, that both the living might be struck with a wholesome dread, and those who were punished with death might receive harm not from death itself but from sin, which would be increased were they to live.
Luke 9:55 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Lord blames them, not for following the example of the holy Prophet, but for their ignorance in taking vengeance while they were yet inexperienced, perceiving that they did not desire correction from love, but vengeance from hatred.
Luke 9:55 — On the Gospel of Luke
But when his disciples James and John saw this, they said, "Lord, do you want us to command fire to come down from heaven and consume them?" And he turned and rebuked them, and said, "You do not know what kind of spirit you are of. Great and holy men, who already knew very well that this death, which separates the soul from the body, is not to be feared, according to their spirit who feared it, punished some sins with death, so that fear might be instilled in the living, and to those who were punished with death, death itself would not harm them, but the sin, which could increase if they lived, was not recklessly judged by those to whom God had given such judgment. From this it is that Elijah put many to death, both by his own hand and by fire called down from heaven. In his example, when the apostles wanted to call fire from heaven to consume those who would not give them lodging, the Lord rebuked in them not the example of the holy prophet, but the ignorance of vindicating, which was still in the novices, observing that they desired vengeance not out of love but out of hate. Therefore, after he had taught them to love their neighbor as themselves, and after the Holy Spirit was poured out upon them, such acts of vengeance were still found, although much more rarely than in the Old Testament. For there, serving more under fear, they were pressed; but here, being nurtured more in love, they were made free. For even at the words of the apostle Peter, Ananias and his wife fell down dead, nor were they raised up, but buried, and Paul says of a certain sinner: "Whom I have delivered to Satan for the destruction of the flesh, that the spirit may be saved" (1 Corinthians 5).
Luke 9:56 — On the Gospel of Luke
The Son of Man did not come to destroy souls, but to save them. And you, therefore, he says, by whose Spirit you are signed, follow His deeds, now advising piously, but justly judging in fury.
Luke 9:56 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
After that He had taught them what it was to love their neighbour as themselves, and the Holy Ghost also had been infused into them, there were not lacking these punishments, though far less frequent than in the Old Testament, because the Son of man came not to destroy men's lives, but to save them. As if He said, And do you therefore who are sealed with His Spirit, imitate also His actions, now determining charitably, hereafter judging justly.
Luke 9:57 — On the Gospel of Luke
It came to pass, as they walked on the way, a certain man said to him: I will follow you wherever you go, and so on. Both wonderful and dreadful is the righteous dispensation of the secret judgment. The Samaritans are asked to receive the Lord, and not wanting to, are forbidden to be struck. This man promises to follow him and is removed, another desires first to bury his father and is compelled to evangelize. Another, intending to follow the Lord, wishes to announce this at home, but is not permitted. Someone who does not follow Christ works miracles in Christ's name and is commanded not to be prevented. But in each of these instances, the words of the Apostle are applicable to us: O the depth of the riches of the wisdom and knowledge of God, how incomprehensible are his judgments, and how unsearchable his ways (Rom. XI)! And with Samuel: Man sees what is apparent, but the Lord looks on the heart (I Reg. XVI).
Luke 9:58 — On the Gospel of Luke
And Jesus said to them: Foxes have dens, and birds of the air have nests, but the Son of man does not have a place to lay his head. From the words of the Lord, it is shown that this man who promises service is rejected because, seeing the magnitude of the signs, he wished to follow the Savior, seeking profits from the miraculous works, desiring the same thing that Simon Magus had wished to buy from Peter. Therefore, such faith is justly condemned by the Lord's sentence, and it is said to him: Why do you desire to follow me for wealth and worldly profits when I am of such poverty that I don't even have a place to stay and do not use a roof of my own? Otherwise, it is understood that he wished to follow, moved by the Lord's miracles, for vain boasting, which the birds signify. However, the feigned service of the disciple is signified by the name of foxes. By the reclining of his head, he signified his humility, which had no place in that deceitful and proud man.
Luke 9:58 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Therefore it is said to him, Why do you seek to follow Me for the riches and gain of this world, when so great is My poverty that I have not even a place of rest, and take shelter under another man's roof.
Luke 9:59 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He did not refuse the discipleship, but his wish was, having fulfilled the filial duty of burying his father, to follow Christ more freely.
Luke 9:59 — On the Gospel of Luke
But he said to another: Follow me. But he said: Lord, allow me first to go and bury my father. He did not reject discipleship, but first, with the piety of completing his father's funeral, he desired to follow him more freely, worthy in all things in whom the Son of Man may lay his head, that is, in whose humble heart divinity may rest with a certain familiar dwelling.
Luke 9:60 — On the Gospel of Luke
And Jesus said to him: Let the dead bury their dead: but go thou and preach the kingdom of God. It must be noted in this sentence that sometimes in our actions, lesser goods should be omitted for the sake of greater goods. For who does not know the merit of good work is to bury the dead? And yet, he who asked to be allowed to bury his father was told: Let the dead bury their dead: but go thou and preach the kingdom of God. For the duty of this service was to be postponed for the duty of preaching. For with that, he would bury the dead in flesh in the earth, but with this, he would raise the dead in soul to life. But how can the dead bury their dead unless you understand a double death? One of nature, the other of guilt; one by which the soul is separated from the body, the other by which God is separated from the soul. Or he says the dead, meaning unbelievers. But their dead, who likewise without faith depart from the body.
Luke 9:61 — On the Gospel of Luke
And another said: I will follow you, Lord, but first allow me to say farewell to those who are at home. If a disciple of the Lord, because he wishes to say this farewell at home, is reproved, what will happen to those who, with no purpose of usefulness or of building faith, often do not fear to revisit the homes of those relatives they left in the world?
Luke 9:61 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But if the disciple about to follow our Lord is reproved for wishing even to bid farewell at home, what will be done to such as for no advantage-sake frequently visit the houses of those whom they have left in the world?
Luke 9:62 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
To put one's hand to the plough, is also, (as it were by a certain sharp instrument,) by the wood and iron of our Lord's passion, to wear away the hardness of our heart, and to open it to bring forth the fruits of good works. But if any one, having begun to exercise this, delights to look back with Lot's wife to the things which he had left, he is deprived of the gift of the kingdom to come.
Luke 9:62 — On the Gospel of Luke
And Jesus said to him: No man, having put his hand to the plow, and looking back, is fit for the kingdom of God. To put one's hand to the plow, is as if with a kind of instrument of compunction, with wood and iron to grind down the hardness of one's heart in the passion of the Lord, and open it to bring forth the fruits of good works. If anyone, having begun to cultivate this, in delight looks back at the vices he left behind with Lot's wife, he is deprived of the gift of the future kingdom.
Luke 10:1-2 — On the Tabernacle 3
The number of the twelve apostles marked the beginning of the episcopal rank. It is also apparent that the seventy-two disciples, who were also sent out by the Lord to preach the word, signify in their selection the lesser rank of the priesthood that is now called the presbyterate. For the same reason, it is appropriate that these seventy-two figured in the last part of the priestly clothing, as those twelve had been in the first. It was fitting that the type of those who would occupy a higher rank in the body of the High Priest (that is, in the church of Christ) should have a higher place in the typical clothing of the Old Testament high priest.
Luke 10:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Rightly are seventy-two sent, for to so many nations of the world was the Gospel to be preached, that as at first twelve were appointed because of the twelve tribes of Israel, so, these also were ordained as teachers for the instruction of the foreign nations. Now as the great harvest is this whole multitude of believers, so the few labourers are the Apostles, and their followers who are sent to this harvest.
Luke 10:1 — On the Gospel of Luke
After these things, the Lord appointed another seventy-two. Just as the twelve apostles clearly represented and foreshadowed the role of bishops, it is to be understood that these seventy-two represented the figure of presbyters, that is, priests of the second order. Although in the earliest times of the Church, as the Apostolic Scripture bears witness, both groups were called presbyters, and both were called bishops. One term signifies the maturity of wisdom, the other the diligence of pastoral care. The fact that seventy-two are sent out is appropriate. Either because the Gospel was to be preached to the same number of nations in the world, just as twelve tribes of Israel were to be embodied with respect to foreign peoples, or that by the very number of preachers, the whole world was to be illuminated by the Gospel of the supreme and indivisible Trinity. Just as it is established that the sun breathes its light's course upon the world through seventy-two hours over three days. For indeed, the Lord Himself calls Himself the day, and His apostles the hours, saying: "Are there not twelve hours in a day? If anyone walks in the day, he does not stumble" (John XI). And it is well commanded in the Psalms: "Declare His salvation from day to day" (Psalm XCV), that is, light from light, true God from true God (John I). Moreover, in many places in Holy Scripture, the mystery of the Trinity is shown through three days, especially because the Lord rose from the dead on the third day. And in the Old Testament, the people arriving at Mount Sinai received the law on the third day. Similarly, they crossed the Jordan River, to which the grace of baptism is commended, on the third day after they reached it.
Luke 10:2 — On the Gospel of Luke
And he said to them: The harvest indeed is great, but the laborers are few. Pray therefore the Lord of the harvest that he send laborers into his harvest. The great harvest signifies a multitude of peoples. The few laborers signify a scarcity of teachers. These are the laborers spoken of by the Psalmist: Those who sow in tears shall reap in joy. Going forth they went and wept, carrying their seeds. But coming back they will come with exultation, carrying their sheaves (Psalm 126). And to speak more clearly, the great harvest is the whole crowd of believers. The few laborers are the apostles and their imitators who are sent into the harvest.
Luke 10:3-4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or He especially gives the name of wolves to the Scribes and Pharisees, who are the Jewish clergy.
Luke 10:3 — On the Gospel of Luke
Go, behold I send you as lambs among wolves. He calls the wolves the scribes and Pharisees, who are the clergy of the Jews.
Luke 10:4 — On the Gospel of Luke
Do not carry a purse, nor a bag, nor sandals, and greet no one on the road. Such must be the preacher's confidence in God that, though he does not foresee the necessities of this present life, he must most certainly know that they will not be lacking for him. So that, while his mind is occupied with temporal matters, he may be less able to foresee the eternal for others. It is also permitted for him to greet no one on the road, to show how urgently he must continue on his journey of preaching. If anyone wishes to understand these words even allegorically, in the purse money is enclosed. Hidden money is hidden wisdom. Therefore, he who has the word of wisdom but neglects to dispense it to his neighbor is as if he holds money tied up in a purse. And it is written: "Hidden wisdom and hidden treasure, what use is there in both?" But what does the bag signify if not the works of the world? And what do sandals signify in this context if not the examples of dead works? Therefore, he who undertakes the office of preaching is not worthy to carry the burden of worldly affairs, lest, while this weighs down his neck, he fails to rise up to preach the heavenly matters. Nor should he look at the examples of foolish works, lest he believes that his own works, as if from dead skins, are fortified. Anyone who greets on the way greets from the occasion of the journey, not from the pursuit of obtaining that same greeting. Therefore, he who preaches salvation to listeners not out of love for the eternal homeland but out of greed for rewards, greets as if on a journey, since he wishes salvation to listeners out of occasion and not out of intention.
Luke 10:5 — On the Gospel of Luke
In whatever house you enter, first say: Peace be to this house. And if a son of peace be there, your peace will rest on him. But if not, it will return to you. The peace which is offered from the mouth of the preacher either rests in the house if there is a son of peace there, or it returns to the same preacher, for everyone is either predestined to life and follows the heavenly word that he hears, or if no one wants to listen, the preacher himself will not be without fruit, because the peace returns to him, since it is recompensed to him by the Lord for the labor of his work. Behold, however, he who prohibited carrying a purse and bag, grants expenses and sustenance from the same preaching. For it follows:
Luke 10:7 — On the Gospel of Luke
In the same house, remain, eating and drinking what things they have. If our peace is received, it is fitting that we remain in the same house, eating and drinking what things they have, so that we may receive earthly provisions from them, to whom we offer the rewards of the heavenly homeland. Therefore Paul, also receiving these things as of little value, says: If we have sown spiritual things among you, is it a great thing if we reap your material things (1 Corinthians 9)? And it should be noted what follows:
Luke 10:8 — On the Gospel of Luke
And into whatever city you enter, and they receive you, eat what is set before you, etc. Having described the various entertainments of different houses, he teaches what they ought to do even in cities, namely, to communicate with the pious in all things, but to separate themselves entirely from the society of the impious.
Luke 10:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now having described the reception from different houses, he teaches them what they ought to do in the cities; namely, to have intercourse with the good in all, but to keep from the society of the wicked in every thing; as it follows, But into whatsoever city ye enter, and they receive you, eat such things as are set before you.
Luke 10:11 — On the Gospel of Luke
Into whatever city you enter and they do not receive you, going out into its streets, say: Even the dust that clings to us from your city, we wipe off against you. Either as a witness to the earthly labor they undertook for them in vain, or to show that they sought nothing earthly from them, to the extent that they would not allow even the dust from their land to adhere to them. Alternatively: The feet of the disciples signify the very work and journey of preaching. The dust with which they are sprinkled is the lightness of earthly thought, from which even the highest teachers cannot be exempt when they incessantly attend to the healthful cares for the listeners, and as if along the roads of the world, they gather the dust of the earth scarcely with a single heel. Therefore, those who receive the word turn the afflictions and cares of the teachers, which they endured for them, into a testament of humility. But those who spurn the teaching transform the labors and dangers and weariness of the solicitude of the teachers into a testimony of their condemnation. And this is the dust that is wiped off against those who scorn the Gospel, and from which the feet of the evangelists are commanded to be washed by good listeners, or even narrated to be washed by the Savior himself.
Luke 10:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Either as a testimony to the earthly toil which they had in vain undergone for them, or to show that so far from seeking any thing earthly from them, they suffer not even the dust from their land to cleave to them. Or by the feet is meant the very labour and walking to and fro of preaching; but the dust with which they are sprinkled is the lightness of worldly thoughts, from which even the greatest teachers cannot be free. Those then who have despised the teaching, turn the labours and dangers of the teachers into a testimony of their condemnation.
Luke 10:12 — On the Gospel of Luke
But I say to you that it will be more bearable for Sodom in that day than for that city. The Sodomites, indeed, amidst so many flagrant vices of flesh and soul, with which they insatiably burned, were also inhospitable, as testified by Ezekiel, but they had no such guests among them as the prophets among the Jews, nor apostles. And Lot indeed was just in sight and hearing, but he is not reported to have taught anything or performed any signs there. And therefore, to whom much is given, much will be required from him (Luke 12), and the powerful will suffer powerful torments (Wisdom 6).
Luke 10:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The men of Sodom, although they were hospitable in the midst of all their wickedness of soul and body, yet were there no such guests found among them as the Apostles. Lot indeed was righteous both in seeing and hearing, yet he is not said to have taught or worked miracles.
Luke 10:13 — On the Gospel of Luke
Woe to you, Chorazin, woe to you, Bethsaida. Chorazin, Bethsaida, and Capernaum, also Tiberias, which John names, are cities of Galilee, situated on the shore of the lake of Gennesaret, which is formed by the flowing Jordan, and even by the evangelists is also called the sea of Galilee, or the sea of Tiberias. The Lord therefore laments the cities which, after so many miracles and powers, did not repent. And worse than the Gentiles, who destroyed only the natural law, after the contempt of the written law, did not fear to trample also on the Son of God, and to despise grace with ingratitude.
Luke 10:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Chorazin, Bethsaida, and Capernaum, Tiberias also which John mentions, are cities of Galilee situated on the shore of the lake of Gennesaret, which is called by the Evangelists the sea of Galilee or Tiberias. Our Lord thus mourns over these cities which after such great miracles and wonders repented not, and are worse than the Gentiles who break through the law of nature only, seeing that after despising the written law, they feared not to despise also the Son of God and His glory. Hence it follows, For if the mighty works had been done in Tyre and Sidon which have been done in you, they had a great while ago repented sitting in sackcloth and ashes, &c. By sackcloth, which is woven together from the hairs of goats, he signifies a sharp remembrance of previous sin. But by ashes, he hints at the consideration of death, by which we are reduced to dust. Again, by the sitting down, he implies the lowliness of our conscience. Now we have seen in this day the word of the Saviour fulfilled, since Chorazin and Bethsaida, though our Lord was present among them, believed not, and Tyre and Sidon were friendly both to David and Solomon, (1 Kings 5.) and afterwards believed in the disciples of Christ who preached the Gospel there.
Luke 10:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This sentence admits of two meanings: Either for this reason shalt thou be thrust down into hell, because thou proudly resisted My preaching; that in truth she might be understood to have raised herself up to heaven by her pride. Or, because thou art exalted to heaven by My dwelling in thee, and by My miracles, shalt thou be beaten with more stripes, since even these thou refusedst to believe. And that no one should suppose that this interpretation applied only either to the cities or the persons who, seeing our Lord in the flesh despised Him, and not to all also who now despise the words of the Gospel, He proceeds to add these words, He that heareth you, heareth me.
Luke 10:15 — On the Gospel of Luke
And you, Capernaum, will you be exalted to heaven? You will be brought down to hell. There is a double meaning in this sentence. Either you will be brought down to hell because you have most arrogantly resisted my preaching; or because, having been exalted to heaven by my residence, from my signs and miracles having had such privilege, you will be punished with greater torments, since you refused to believe even these. And lest anyone think that this rebuke applies only to those cities or persons who, seeing the Lord in the flesh, despised Him, and not to all who even today despise the words of the Gospel, He added, saying:
Luke 10:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That is, that every one indeed on hearing or despising the preaching of the Gospel might learn that he is not despising or hearing the mere individual preacher, but our Lord and Saviour, nay the Father Himself; for it follows, And he that despiseth me, despiseth him that sent me. For the Master is heard in His disciple, the Father honoured in His Son.
Luke 10:16 — On the Gospel of Luke
He who hears you hears me, and he who despises you despises me. So that anyone, by hearing or despising the preacher of the Gospel, would learn that he is not scorning lowly persons, but the Lord the Savior, and indeed the Father Himself. For it follows:
Luke 10:17 — On the Gospel of Luke
Now the seventy-two returned with joy, saying: Lord, even the demons are subject to us in your name. They indeed confessed rightly, giving honor to the name of Christ, but because they were still rejoicing in the miracles with weak faith, see what they hear.
Luke 10:18 — On the Gospel of Luke
And he said to them: I was watching Satan fall from heaven like lightning. Not only do I see it now, but I saw it before, when he fell. What he said, "like lightning," either signifies a precipitous fall from high to low, or because, having been cast out, he still transforms himself into an angel of light. Therefore, because he saw the disciples elevated over their performance of signs, he frightens them by example and recalls them to humility by one who first fell by pride, so that they, remembering him cast out of heaven for pride, may understand that they, made from the earth, will be much more humbled if they become proud.
Luke 10:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He says not, 'I see now,' but referring to past time, I saw, when he fell. But by the words as lightning, He signifies either a fall headlong from the high places to the lowest, or that now cast down, he transforms himself into an angel of light. (2 Cor. 11:14.)
Luke 10:19 — On the Gospel of Luke
Behold, I have given you power to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you; that is, the power to cast out every kind of unclean spirit from possessed bodies. Although, even literally, it can be rightly understood; for instance, Paul, attacked by a viper, suffered no harm. And John, as history reports, being given poison, was not harmed. I indeed reason that this distinguishes between serpents, which harm with their bite, and scorpions, which harm with their tail; that serpents openly rage, while scorpions secretly lay traps, signifying either men or demons. Serpents, who present the poison of wicked persuasion against the virtues at the outset; scorpions, who seek to corrupt consummated virtues at the end.
Luke 10:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That is, I give you the power of casting out every kind of unclean spirit, from the bodies possessed. And as far as regards themselves, He adds, And nothing shall hurt you. Although it might also be taken literally. For Paul when attacked by a viper suffered no injury. (Acts 28:5.) John having drunk poison is not harmed by ita. But I think there is this difference between serpents who bite with the teeth, and scorpions who sting with the tail, that the serpents signify men or spirits raging openly, scorpions signify them plotting in secret. Or serpents are those which east the poison of evil persuasion upon virtues just beginning, scorpions which go about to corrupt at last virtues which have been brought to perfection.
Luke 10:20 — On the Gospel of Luke
However, do not rejoice in this that the spirits are subject to you. They are forbidden to rejoice over the subjection of spirits, being flesh, because casting out spirits, like performing other virtues, is sometimes not a merit of the one doing it, but the invocation of Christ's name does this, given for the condemnation of those who invoke, or for the benefit of those who see and hear it, so that although men may despise those who perform the signs, they still honor God, at whose invocation such great miracles are done. For also, in the Acts of the Apostles, the sons of Sceva appeared to cast out demons, and Judas the apostle, with the intention of a traitor, is narrated to have performed many signs among the other apostles.
Luke 10:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They are forbidden to rejoice in the subjection of the spirits to God, since they were flesh; for to cast out spirits and to exercise other powers is sometimes not on account of his merit who works, but is wrought through the invocation of Christ's name to the condemnation of those who mock it, or to the advantage of those who see and hear.
Luke 10:21 — On the Gospel of Luke
Because you have hidden these things from the wise and prudent, and revealed them to infants. He gives thanks, rejoices in the Father, that he has revealed the mysteries of his arrival to the apostles, which the scribes and Pharisees, who consider themselves wise and prudent, and wisdom justified by her children (Luke VII), have ignored. Where he beautifully opposed infants, that is, the humble, to the wise and prudent, not as foolish and dull but to show he condemned pride, not intellect. For this is the key about which he says elsewhere: You have taken away the key of knowledge, that is, the humility of faith in Christ, by which you could have arrived at the recognition of his divinity, but you preferred to despise and reject it.
Luke 10:21-22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Confessing (confiteor) does not always signify penitence, but also thanksgiving, as is frequently found in the Psalms. (Ps. 18:49; 30:12; 52:9.) He therefore gives thanks that He had revealed to the Apostles as unto babes the sacraments of His coming, of which the Scribes and Pharisees were ignorant, who think themselves wise, and are prudent in their own sight. To the wise and prudent then He opposed not the dull and foolish, but babes; that is, the humble, to show that He condemned pride, not quickness of mind. Or by the words, All things are delivered to me, He means not the elements of the world, but those babes to whom by the Spirit the Father made known the Sacraments of His Son; and in whose salvation when He here spoke He was rejoicing.
Luke 10:22 — On the Gospel of Luke
All things have been handed over to me by my Father. When you read all things, you recognize the almighty, not discolored, not degenerate from the Father. When you read handed over, you confess the Son, to whom by nature all things of one substance are rightfully proper, not granted as a gift by grace. However, all things which he says were handed over to him are not to be understood as the elements of the world, which he himself created, but as those to whom the Father revealed the sacraments of the Son, being humble in spirit, and concerning whose salvation the same Son, when he spoke these things, rejoiced in the Holy Spirit. Of all these, he says elsewhere: All that the Father gives me will come to me (John VI).
Luke 10:23-24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Matthew more clearly calls them prophets, and righteous men. For those are great kings, who have known how, not by yielding to escape from the assaults of temptations, but by mastering to gain the rule over them. For those looking afar off saw Him in a glass and darkly, but the Apostles having our Lord present with them, whatever things they wished to learn had no need to he taught by angels or any other kind of vision.
Luke 10:23 — On the Gospel of Luke
And turning to his disciples, he said: Blessed are the eyes that see the things you see, etc. Not the eyes of the scribes and Pharisees, who see only the body of the Lord, but those blessed eyes that can recognize his mysteries, about which it is said: And you have revealed them to little children. Blessed are the eyes of the little ones, to whom the Son is worthy to reveal both himself and the Father.
Luke 10:24 — On the Gospel of Luke
For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it. Abraham rejoiced that he might see the day of Christ, and saw it, and was glad. Isaiah also, and Micah, many other prophets saw the glory of the Lord, who for that reason are called seers. But all these seeing from afar and greeting (Him) saw through a glass and in a riddle (1 Cor. 13), but the apostles having the Lord in the present time, eating with Him, and learning by asking whatever they wished, by no means needed to be taught through angels or various visions. While Luke calls many prophets and kings, Matthew more explicitly calls them prophets and the righteous. For they are truly great kings, because they know how to not succumb by giving in to the impulses of their temptations, but to command by ruling over them.
Luke 10:25 — On the Gospel of Luke
And behold, a certain lawyer stood up, tempting him, and saying: Master, what shall I do to possess eternal life? The lawyer, who tests the Lord by asking about eternal life, as I think, took the occasion of testing from the very words of the Lord, where he said: But rejoice, because your names are written in heaven. But by his very temptation he declares how true is that confession of the Lord, with which he speaks to the Father: You have hidden these things from the wise and prudent, and have revealed them to little children.
Luke 10:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Our Lord had told His disciples above that their names were written in Heaven; from this it seems to me the lawyer took occasion of tempting our Lord, as it is said, And, behold, a certain lawyer stood up, and tempted him.
Luke 10:26 — On the Gospel of Luke
But he said to him: What is written in the law? How do you read it? He answered, saying: You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind, and your neighbor as yourself. As the lawyer responds, our Savior shows us the perfect path to heavenly life. To the one proposing the writings of the law about the love of God and neighbor, He says:
Luke 10:28 — On the Gospel of Luke
You have answered correctly: Do this, and you will live. Then, after introducing a parable responding that the one who showed mercy to the wounded was the neighbor, He adds: Go, and do likewise, that is, remember to love and support your neighbor who needs such mercy. Very clearly declaring that love alone, and not merely shown in word but proven by the execution of deeds, leads to eternal life.
Luke 10:29 — On the Gospel of Luke
But he, wishing to justify himself, said to Jesus: And who is my neighbor? What a great madness of vain glory! The lawyer, to capture the favor of the people, so that he might be seen to have responded wisely, first confesses that he does not know the command of the law, truly according to the Savior's judgment, wise and prudent in the law, but because he does not desire to humble himself with the little ones of Christ, but to justify himself, refusing to receive the blessed eyes of doves washed in the milk of innocence, with which he might see Christ's secrets. Indeed, to him the Lord thus tempered his response, teaching that anyone who shows mercy to another becomes his neighbor, and yet this same parable particularly signifies the Son of God himself, who deigned to become our neighbor through his humanity. For we should not interpret so the neighbor whom we are commanded to love as ourselves so above Christ, as to try to diminish and remove the moral teachings of mutual brotherhood under the rules of allegory.
Luke 10:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But sins are called wounds, because the perfectness of human nature is violated by them. And they departed, not by ceasing to lie in wait, but by hiding the craft of their devices.
Luke 10:30 — On the Gospel of Luke
But Jesus, looking up, said: A certain man was going down from Jerusalem to Jericho. This man is understood to be Adam in the human race. Jerusalem, that heavenly city of peace, from whose happiness he fell into this mortal and miserable life. How well Jericho, which is interpreted as the moon, signifies, variously, indeed, labors of sins and errors, always uncertain.
Luke 10:31 — On the Gospel of Luke
It happened that a certain priest was going down the same way, and upon seeing him, he passed by. Similarly, a Levite, when he was near the place and saw him, passed by. The priest and the Levite, who, seeing the wounded man, passed by, are the priesthood and ministry of the Old Testament, where through the decrees of the law the wounds of the languishing world could only be shown, but not healed, because it was impossible (as the Apostle says) for the blood of bulls and goats to take away sins (Hebrews 9).
Luke 10:33 — On the Gospel of Luke
However, a certain Samaritan, as he was traveling, came near him, and seeing him, was moved with compassion. The Samaritan, which means "guardian," signifies the Lord, about whom the prophet most rightly prays, so that he may not fall upon these robbers. He says, "Guard me from the snare they have set for me, and from the traps of those who work iniquity" (Psalm 140). Who, for us men and for our salvation, descending from heaven, undertook the journey of this present life, and came near to him who was languishing with inflicted wounds, that is, being made in the likeness of men and found in human form (Philippians 2), became close to us by taking on our compassion and was made a neighbor through the consolation of mercy.
Luke 10:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And rightly He brought him placed on His beast, since no one, except he be united to Christ's body by Baptism, shall enter the Church.
Luke 10:34 — On the Gospel of Luke
And approaching, he bound up his wounds, pouring on oil and wine. Sins, which he found in men, he restrained by reproving, instilling hope of pardon in those who repent, and terror of punishment in those who sin. For he binds up the wounds when he commands: "Repent," he pours oil when he adds: "for the kingdom of heaven is at hand" (Matthew 3). He also pours wine when he says: "Every tree that does not produce good fruit will be cut down and thrown into the fire" (ibid.).
Luke 10:35 — On the Gospel of Luke
And the next day he took out two denarii and gave them to the innkeeper, and said: Take care of him. The next day is after the Lord's resurrection. For even before, through the grace of his Gospel, he had enlightened those who sat in darkness and in the shadow of death (Luke 1), but more so, after the celebration of the resurrection, the splendor of perpetual light shone forth. The two denarii are the two Testaments, in which the name and image of the eternal King is contained. For Christ is the end of the law (Romans 10). The two denarii were given to the innkeeper the next day: because at that time he opened their minds to understand the Scriptures (Luke 24). The next day the innkeeper received the denarii, by whose value he would heal the wounded, because the Holy Spirit came and taught the apostles all truth (John 16), so they might steadfastly teach the nations and preach the Gospel.
Luke 10:36 — On the Gospel of Luke
Which of these three do you think was a neighbor to the man who fell into the hands of robbers? And he said: The one who showed mercy towards him. According to the letter, the Lord's judgment is clear: no one is more our neighbor than the one who shows mercy, if to a citizen of Jerusalem, neither the priest nor the Levite from the same people, indeed born and raised in the same city, but a resident of a foreign nation, because he showed more mercy, became a neighbor. In a more sacred understanding, since no one is more a neighbor than the one who healed our wounds, let us love him as the Lord our God, let us love him as a neighbor. For nothing is so close as the head to the members. Let us also love him who is an imitator of Christ. This is indeed what follows:
Luke 10:37 — On the Gospel of Luke
And Jesus said to him: Go and do likewise. That is, so that you may truly show that you love your neighbor as yourself, perform with devotion whatever you can to help his spiritual necessity.
Luke 10:38 — On the Gospel of Luke
It happened, as they were going, that he entered a certain village, and a certain woman named Martha welcomed him into her house. And she had a sister named Mary. This reading is beautifully connected to the preceding one. For as that one designates love of God and neighbor through words and parables, this one designates it through deeds and truth. These two beloved sisters of the Lord demonstrate the two spiritual lives by which the present holy Church is exercised. Indeed, Martha represents the active life, by which we are united to our neighbor in charity; Mary represents the contemplative life, by which we long for the love of God. For the active life is to give bread to the hungry, to teach the ignorant the word of wisdom, to correct the erring, to bring back the proud to the way of humility, to take care of the sick, to dispense what is expedient to each one, and to foresee how those entrusted to us may be able to subsist. The contemplative life, however, is to retain the love of God and neighbor with the whole mind, but to rest from external action, adhering solely to the desire of the Creator, so that one no longer wishes to act but, having cast aside all cares, the soul burns with the desire to behold the face of its Creator, so that it regrets to bear the burden of the corruptible flesh and with all its desires aspires to join the hymnic choirs of angels, to be mixed with the heavenly citizens, to rejoice in the eternal incorruption in the sight of God.
Luke 10:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The love of God and our neighbour, which was contained above in words and parables, is here set forth in very deed and reality; for it is said, Now it came to pass, as they went, that he entered into a certain village.
Luke 10:39 — On the Gospel of Luke
And she also, sitting beside the feet of the Lord, listened to His word, but Martha was distracted by frequent ministering. No one doubts that these things suit both lives. And the uniform perfection of the contemplative life is indeed to have a mind stripped of all earthly things, and, as much as human weakness allows, to unite with Christ. But the frequent ministry of active life is taught by the Master of the nations, who in the numerous statements of his Epistles, recounts his labors by land and sea for Christ, his dangers. In which, also commending the visions and revelations of the Lord, he signifies that he was also completed in the speculative virtue, which is imitable by very few. Hence he says: For whether we are beside ourselves, it is to God; or whether we are sober, it is for your cause (II Cor. V).
Luke 10:40 — On the Gospel of Luke
And she stood and said: Lord, do you not care that my sister has left me to serve alone? Tell her therefore to help me. He speaks from the perspective of those who, still ignorant of divine contemplation, consider that the work of brotherly love alone is pleasing to God, and therefore think that all who wish to be devoted to Christ should be bound to this. And it is well described that Martha stood while Mary sat beside the feet of the Lord, because the active life toils in laborious struggle, while the contemplative life, with the tumults of vices pacified, enjoys the desired repose of the mind in Christ.
Luke 10:41 — On the Gospel of Luke
And the Lord answered and said to her: Martha, Martha, you are anxious and troubled about many things, but only one thing is necessary. And blessed David, defining this one thing necessary for man, desires to continually cling to God, saying: But it is good for me to cling to God, to put my hope in the Lord God (Psalm LXXII). And elsewhere: One thing I have desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to gaze upon the beauty of the Lord, and to inquire in His temple (Psalm XXVI). Therefore, one and only theology, that is, contemplation of God, to which all merits of justifications and all studies of virtues are justly postponed.
Luke 10:42 — On the Gospel of Luke
Mary has chosen the best part, which will not be taken away from her. Behold, the part of Martha is not blamed, but Mary's is praised. For he does not say that Mary has chosen a good part, but the best, so that Martha's part may also be indicated as good. But why the part of Mary is the best is explained when it is said: Which will not be taken away from her. For the active life ceases with the body. For who will give bread to the hungry in the eternal homeland, where no one is hungry? Who will give drink to the thirsty, where no one thirsts? Who will bury the dead, where no one dies? Therefore, with the present age, the active life is taken away. But the contemplative life begins here, so that it may be perfected in the heavenly homeland. For the fire of love that begins to burn here, when it sees the very one whom it loves, burns more intensely in love. Therefore the contemplative life is by no means taken away, because it is perfected with the light of the present age being withdrawn.
Luke 11:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
After the account of the sisters, who signified the two lives of the Church, our Lord is not without reason related to have both Himself prayed, and taught His disciples to pray, seeing that the prayer which He taught contains in itself the mystery of each life, and the perfection of the lives themselves is to be obtained not by our own strength, but by prayer. Hence it is said, And it came to pass, that, as he was praying in a certain place.
Luke 11:1 — On the Gospel of Luke
And it happened that as he was praying in a certain place, when he ceased, one of his disciples said to him: Lord, teach us to pray, as John also taught his disciples. After the story of the sisters who signified the two lives of the Church, it is not without reason that the Lord is described as having prayed and having taught his disciples to pray. For the prayer he taught contains the mystery of both lives in itself, and the perfection of these lives is not to be attained by our own strength, but by prayers. And because Luke often described the Savior as praying, he suggests what he did in prayer, who surely supplicated not for himself, but for us, when, after finishing his prayer, he reports that the disciples asked him how they should pray.
Luke 11:2 — On the Gospel of Luke
And he said to them: When you pray, say: Father, hallowed be thy name. Thy kingdom come. Give us this day our daily bread; and forgive us our sins, as we ourselves forgive everyone who is indebted to us. And lead us not into temptation. According to the evangelist Matthew, the Lord's Prayer seems to contain seven petitions. Of which in three eternal things are requested, in the remaining four, temporal things, which nevertheless are necessary for the sake of attaining the eternal. For what we say: Hallowed be thy name, thy kingdom come; thy will be done, on earth as it is in heaven; which some have not absurdly understood as in spirit and body, must be retained entirely without end, and begin here, and the more we progress, are increased in us: and perfectly (which is to be hoped for in the other life) they will always be possessed. But what we say: Give us this day our daily bread; and forgive us our debts, as we also forgive our debtors; and lead us not into temptation, but deliver us from evil; who does not see that it pertains to the need of the present life? Thus, in that eternal life, where we always hope to be, both in the sanctification of the name of God, and his kingdom, will remain perfectly and immortally in our spirit and body. But daily bread is called so, because it is necessary here as much as should be given to soul and flesh, whether understood spiritually or corporeally, or both ways. Here too is the forgiveness we seek, where there is the commission of all sins. Here are the temptations, which allure or drive us to sin. Finally, here is the evil, from which we desire to be delivered. But in that life, there is none of these. The evangelist Luke, in the Lord's Prayer, not seven, but five petitions are comprised. Nor did he differ from the other, undoubtedly, but by how these seven are understood, he recommended by their brevity. For the name of God is hallowed in the spirit, but the kingdom of God is to come in the resurrection of the flesh. Therefore, showing that Luke considered the third petition to be a kind of repetition of the two preceding ones, he made it more understood by omitting it. Then he adds those three, concerning the daily bread, the forgiveness of sins, and the avoidance of temptation. And what the former put at the end: But deliver us from evil, the latter did not include for us to understand that it pertains to what was said above about temptation. Therefore, he indeed said: but deliver; he did not say: and deliver, as if demonstrating it to be one petition, saying not this, but that, so that everyone may know that he is delivered from evil, by not being led into temptation.
Luke 11:5 — On the Gospel of Luke
And he said to them: Which of you shall have a friend, and shall go unto him at midnight, and shall say to him: Friend, lend me three loaves, for a friend of mine has come from a journey to me, and I have nothing to set before him. When asked by his disciples, the Savior not only gave the form of prayer but also the perseverance and frequency of praying. The friend, therefore, to whom one comes at midnight is understood to be God Himself. To whom we must pray in the midst of tribulation and beg for three loaves, that is, the understanding of the Trinity, by which the labors of this present life are comforted. The friend who comes from the journey is our own mind, which departs from us each time it wanders outside to pursue earthly and temporal things. He returns and desires to be refreshed with heavenly nourishment when he, having turned back to himself, begins to meditate on higher and spiritual things. It is fitting that the one who asked adds that he has nothing to set before him. For the soul, longing for God after the darkness of the world, wants to think of nothing, speak of nothing, look upon nothing except Him, and only contemplate the joy of the supreme Trinity which it has recognized and strives to more fully understand.
Luke 11:7 — On the Gospel of Luke
And he from within shall answer: Do not bother me, the door is now shut, and my children are with me in bed. I cannot rise and give to you. The door of the divine friend is the understanding of the word, which the Apostle prays to be opened for speaking the mystery of Christ. And it is closed in the time of the famine of the word when understanding is not given. And those who, like bread distributors, preached gospel wisdom throughout the world, the children of the master of the house, are now in secret rest with the Lord. Yet through prayer, it is accomplished that he who desires understanding receives it from God Himself, even if a man is not present through whom wisdom is preached.
Luke 11:8 — On the Gospel of Luke
And if he persists in knocking, I tell you, even if he will not give him rising because he is his friend, still because of his impudence, he will rise and give him as many as he needs. And I tell you: Ask, and it will be given to you. Seek, and you will find. Knock, and it will be opened to you. It is a comparison from the lesser. For if a human friend rises from bed and gives not out of friendship but compelled by weariness, how much more will God give, who grants generously without weariness what is asked? But He wishes to be asked so that those who seek may be made capable of His gifts. Therefore, so that the friend arriving from the journey does not perish from hunger, that is, so that a soul recently recovering from its vanity of error does not languish in spiritual desire for want, let us ask for the feast of the word by which it may be nourished, let us seek the friend who gives, let us knock on the door where the hidden things are kept. For He who promises does not deceive, and has given and gives great hope.
Luke 11:9 — Homilies on the Gospels 2.14
Desiring that we arrive at the joys of the heavenly kingdom, our Lord and Savior taught us to ask these joys of him and promised that he would give them to us if we asked for them. "Ask," he said, "and it will be given to you, seek and you will find, knock and it will be opened to you." Dearly beloved …, we earnestly and with our whole heart must ponder these words of our Lord. He bears witness that the kingdom of heaven is not given to, found by and opened to those who are idle and unoccupied but to those who ask for it, seek after it and knock at its gates. The gate of the kingdom must be asked for by praying. It must be sought after by living properly. It must be knocked at by persevering.
Luke 11:10 — On the Gospel of Luke
For everyone (he says) who asks receives, and he who seeks finds, and to him who knocks it will be opened. Therefore, according to the previous parable of the requesting friend, perseverance is required so that we may receive what we ask, find what we seek, and have opened what we knock on. For if it is given to the one who asks, and the seeker finds, and it is opened to the one who knocks, therefore, to whom it is not given, who does not find, and to whom it is not opened, it is clear that he did not ask, seek, or knock properly.
Luke 11:11 — On the Gospel of Luke
Which of you is there, who, if your son asks for bread, will give him a stone? Bread is understood as charity due to its greater desirability and so necessary that without it, everything else is nothing, just like a table is impoverished without bread. Its contrary is the hardness of heart, which he compared to a stone.
Luke 11:11-13 — Homilies on the Gospels 2.14
If we look into the words of our Lord and Savior that he encourages us to ask God our Father after the example of an earthly parent, we quickly recognize what is the righteousness that can open for us the way to the heavenly kingdom. "Which one of you," he says, "if his son asks his father for bread, will give him a stone? Or if he asks for a fish, will give him a serpent in place of the fish? Or if he asks for an egg, will hand him a scorpion?" This is truly a clear comparison, easy for all hearers to understand. Any human, mortal, weak and still burdened with sinful flesh, does not refuse to give the good things which he possesses, although they are earthly and weak, to the children whom he loves. Our heavenly Father, even more than this man, lavishes the good things of heaven, which do not perish, on those who ask of him and are endowed with fear and love of him.
Luke 11:12 — On the Gospel of Luke
Or if he asks for an egg, will he offer him a scorpion? In the egg hope is indicated. For the egg is not yet a perfect offspring but is hoped by nurturing. He opposed a scorpion to this, whose venomous sting is feared from behind, just as looking back is contrary to hope, since hope for the future stretches to what is ahead.
Luke 11:13 — On the Gospel of Luke
If you then, being evil, know how to give good gifts to your children, how much more will your Father from heaven give the good Spirit to those who ask him? How do the evil give good? But he called them evil, lovers still of this world and sinners. Truly, the goods they give according to their sense are to be called good because they regard them as such for us, although in nature these are good things, but temporary, and pertaining to this frail life, and whoever gives them, being evil, does not give them from what is his own. For the earth is the Lord's, and its fullness, who made heaven and earth, the sea and all that is in them (Psalm 24). How much then should we expect God to give us good things when we ask, and not be deceived to receive something else when we ask from Him, since even we being evil know how to give that which is asked! For we do not deceive our children, and whatever good things we give, we give not from our own, but from His. Alternatively: The apostles, who by the merit of election had exceeded the goodness of the human race in many ways, are called evil in the view of supernal goodness, because nothing is stable by itself, nothing unchangeable, nothing good, except the Deity alone. All creatures indeed obtain the blessedness of eternity or immutability not by their nature, but by participation and grace of their Creator. That it is said: How much more will your Father from heaven give the good Spirit to those who ask Him? for which Matthew put: Will give good things to those who ask Him (Matthew 7), it shows that the Holy Spirit is the fullness of God's goods and those which are divinely administered do not subsist without Him. Because all benefits, which are received by the grace of God's gifts, emanate from this source.
Luke 11:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, he calls the lovers of the world evil, who give those things which they judge good according to their sense, which are also good in their nature, and are useful to aid imperfect life. Hence he adds, Know how to give good gifts to your children. The Apostles even, who by the merit of their election had exceeded the goodness of mankind in general, are said to be evil in comparison with Divine goodness, since nothing is of itself good but God alone. But that which is added, How much more shall your heavenly Father give the Holy Spirit to them that ask him, for which Matthew has written, will give good things to them that ask him, shows that the Holy Spirit is the fulness of God's gifts, since all the advantages which are received from the grace of God's gifts flow from that source.
Luke 11:14 — On the Gospel of Luke
And Jesus was casting out a demon, and it was mute. And when He had cast out the demon, the mute spoke, and the crowds marveled. This demon-possessed man is narrated in Matthew to have been not only mute but also blind, and it is said that he was healed by the Lord, so that he spoke and saw. Therefore, three signs were accomplished simultaneously in one man. The blind sees, the mute speaks, the one possessed by a demon is freed. This was indeed done physically at that time, but it is also completed daily in the lives of believers, so that, with the demon first expelled, they may behold the light of faith, and then the mouths previously silent may be opened to praise God.
Luke 11:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But that demoniac is related by Matthew to have been not only dumb, but blind. Three miracles then were performed at the same time on one man. The blind see, the dumb speaks, and he that was possessed by a devil is set free. The like is daily accomplished in the conversion of believers, so that the devil being first cast out, they see the light, and then those mouths which were before silent are loosened to speak the praises of God.
Luke 11:15 — On the Gospel of Luke
But some of them said, "In Beelzebub, the prince of demons, He casts out demons." Not some from the crowd, but the Pharisees and scribes were slandering, as other evangelists testify. Indeed, to the crowds who seemed less educated, always marveling at the deeds of the Lord, those people, on the contrary, either tried to deny these things or to pervert what they could not deny with sinister interpretation, as if these were not the works of divinity but of an unclean spirit, that is, Beelzebub, who was the god of Ekron. For Beel is indeed Baal. Zebub, however, is called a fly. Nor is the letter l or d to be read at the end of the name according to certain erroneous copies, but b. Therefore, Beelzebub means Baal of the flies, that is, the lord of the flies, or the one having flies, supposedly because of the filth of sacrificial blood, from whose most foul rites or name they called the prince of demons.
Luke 11:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But since the multitudes who were thought ignorant always marvelled at our Lord's actions, the Scribes and Pharisees took pains to deny them, or to pervert them by an artful interpretation, as though they were not the work of a Divine power, but of an unclean spirit. Hence it follows, But some of them said, He casteth out devils through Beelzebub the prince of the devils. Beelzebub was the God Accaron. For Beel is indeed Baal himself. But Zebub means a fly. Now he is called Beelzebub as the man of flies, from whose most foul practices the chief of the devils was so named.
Luke 11:16 — On the Gospel of Luke
And others, testing Him, sought a sign from heaven from Him. Either they wished for fire to come down from above in the manner of Elijah, or, similarly to Samuel, for thunder to roar, lightning to flash, and rains to fall in the summer, as if those could not also be slandered and said to have happened from hidden and varied passions of the air. But you, who slander those things which you see with your eyes, hold with your hands, feel with their benefit, what will you do with those things that have come from heaven? Surely, you will answer that the magicians in Egypt also performed many signs from the heavens.
Luke 11:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He answered not their words but their thoughts, that so at least they might be compelled to believe in His power, who saw into the secrets of the heart. The kingdom also of the Father, Son, and Holy Spirit, is not divided, because it is sealed with an eternal stability. Let then the Arians cease to say that the Son is inferior to the Father, but the Holy Spirit inferior to the Son, since whose kingdom is one, their power is one also.
Luke 11:17 — On the Gospel of Luke
But he, knowing their thoughts, said to them: Every kingdom divided against itself will be desolated, and house will fall upon house. He responded not to what was said, but to what was thought, so that they might be compelled to believe in his power, who saw the hidden things of the heart. But if every kingdom divided against itself is desolated, then the kingdom of the Father and of the Son and of the Holy Spirit is not divided, which, without any contradiction and not by any impulse, is destined to be desolated, but will remain in eternal stability. But if the kingdom of the holy and indivisible Trinity remains indivisible, indeed because it remains indivisible, let the Arians desist from saying that the Son is lesser than the Father, and the Holy Spirit lesser than the Son. Because where there is one kingdom, there is also one majesty.
Luke 11:18 — On the Gospel of Luke
But if Satan is divided against himself, how will his kingdom stand, because you say that I cast out demons in Beelzebub? By saying this, he wanted it to be understood from their own confession that by not believing in him, they had chosen to be in the kingdom of the devil, which certainly could not stand divided against itself. Therefore, let the Pharisees choose what they wish. If Satan cannot cast out Satan, they could find nothing to say against the Lord. But if he can, let them be much more cautious and withdraw from his kingdom, which cannot stand divided against itself. By what means the Lord Christ casts out demons, let them consider what follows, so that they do not think him to be the prince of demons.
Luke 11:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or else, By the sons of the Jews He means the exorcists of that nation, who cast out devils by the invocation of God. As if He says, If the casting out of devils by your sons is ascribed to God, not to devils, why in My case has not the same work the same cause? Therefore shall they be your judges, not in authority to exercise judgment, but in act, since they assign to God the casting out of devils, you to Beelzebub, the chief of the devils.
Luke 11:19 — On the Gospel of Luke
But if I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore, they shall be your judges. He said this, indeed, about his disciples, the sons of that people, who certainly being disciples of Lord Jesus Christ, were well aware that they had learned nothing of evil arts from the good teacher to cast out demons by the prince of demons. Therefore (he says) they shall be your judges, they (he says) the ignoble and contemptible ones of this world, in whom not an artful malignity, but a holy simplicity of my virtue appears, they shall be my witnesses, they shall be your judges. Alternatively: He signifies the sons of the Jews, the exorcists of that people according to custom, who cast out demons through invocation. And he compels them with a prudent question, so that they confess it to be the work of the Holy Spirit. But if (he says) the expulsion of demons in your sons is attributed to God, not to demons, why should the same work in me not have the same cause? Therefore they shall be your judges, not by power, but by comparison, while they assign the expulsion of demons to God, you to Beelzebub, the prince of demons.
Luke 11:20 — On the Gospel of Luke
Moreover, if I cast out demons by the finger of God, indeed the kingdom of God has come upon you. This is the finger which even the magicians who opposed Moses and Aaron confessed, saying: This is the finger of God (Exod. VIII), by which also the stone tablets were written on Mount Sinai. Therefore, the Son is the hand and arm of God, and the Holy Spirit is His finger. The substance of the Father, the Son, and the Holy Spirit is one. Do not let the inequality of the members scandalize you, while the unity of the body builds you up. Alternatively: The Holy Spirit is called the finger of God because of the distribution of gifts which are given in it to each one individually, whether of men or angels. For there is no greater display of distribution in our members than in the fingers. But what he said, The kingdom of God has come upon you, means now the kingdom of God by which the impious are condemned, and are now separated from the faithful who are repenting of their sins.
Luke 11:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But the world he calls his palace, which lieth in wickedness, (1 John 5:19.) wherein up to our Saviour's coming he enjoyed supreme power, because he rested in the hearts of unbelievers without any opposition.
Luke 11:21 — On the Gospel of Luke
When a strong man fully armed guards his own palace, his goods are in peace. By the strong man, he means the devil; and by his palace, he means the world which is set in evil, where until the coming of the Savior, he ruled with a malevolent but unchallenged authority, because he rested in the hearts of unbelievers without any opposition. Hence elsewhere he is called the prince of this world, as the Lord says: "For the prince of this world is coming, and he has nothing in me" (John 14). And again: "Now the prince of this world will be cast out" (John 12), and the reference here too is to that casting out.
Luke 11:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But with a stronger and mightier power Christ has conquered, and by delivering all men has cast him out. Hence it is added, But if a stronger than he shall come upon him, and overcome, &c. His arms then are the craft and the wiles of spiritual wickedness, but his spoils are the men themselves, who have been deceived by him. As conqueror too Christ divides the spoils, which is a sign of triumph, for leading captivity captive He gave gifts to men, ordaining some Apostles, some Evangelists, some Prophets, and some Pastors and Teachers. (Ephes. 4:8, 11.)
Luke 11:22 — On the Gospel of Luke
But if a stronger man comes upon him and overcomes him, he will take away his armor in which he trusted, and will divide his spoils. He is speaking of Himself, that He would not by a deceitful harmonious operation, as some were falsely alleging, but by a stronger power, victoriously free men from the devil. The armor in which the wickedly strong man trusted are the wiles and deceits of spiritual wickedness. The spoils, however, are the men themselves, whom he deceived. These victorious Christ distributes, which is the emblem of triumph, because leading captivity captive, He gave gifts to men, appointing some as apostles, others as evangelists, these as prophets, those as pastors and teachers (Ephesians 4).
Luke 11:23 — On the Gospel of Luke
He who is not with me is against me. And he who does not gather with me, scatters. Let no one think that this refers to heretics and schismatics, though by extension it can be so understood, but from the context, the subject of the discourse refers to the devil, and that the works of the Savior cannot be compared to the works of Beelzebub. He desires to hold the souls of men captive, the Lord to liberate them; he preaches idols, the Lord preaches the knowledge of the one God; he draws to vices, the Lord calls back to virtue: how then can there be concord between them, whose works are divided?
Luke 11:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This may also be taken to refer to certain heretics or schismatics, or even to a bad Catholic, from whom at the time of his baptism the evil spirit had gone out. And he wanders about in dry places, that is, his crafty device is to try the hearts of the faithful, which have been purged of all unstable and transient knowledge, if he can plant in them any where the footsteps of his iniquity. But he says, I will return to my house whence I came out. And here we must beware lest the sin which we supposed extinguished in us, by our neglect overcome us unawares.
Luke 11:24 — On the Gospel of Luke
When an unclean spirit goes out of a man, he walks through dry places. Although it can be simply understood that the Lord added these things for the distinction between His works and those of Satan, namely that He always cleanses the defiled, while Satan hurries to defile the cleansed with even graver filth, it can nevertheless also be aptly taken to refer to any heretic, schismatic, or even a bad Catholic. From the time of baptism, the unclean spirit that had previously inhabited him is driven away by the confession of Catholic faith and the renunciation of worldly ways, and it wanders through dry places, that is, the hearts of the faithful which have been purged of the laxity of fluid thoughts. The cunning adversary sees if he can fix his wicked steps anywhere there. But it is well said:
Luke 11:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But he finds his house swept and garnished, that is, purified by the grace of baptism from the stain of sin, yet replenished with no diligence in good works.
Luke 11:25 — On the Gospel of Luke
And when he comes, he finds it swept and garnished, that is, cleansed by the grace of baptism from the stain of sins, but not filled with the industry of good works. Hence Matthew rightly says that he finds the house empty, swept, and garnished: swept, namely from past vices through baptism, empty of good deeds through negligence, and garnished with simulated virtues through hypocrisy.
Luke 11:26 — On the Gospel of Luke
And then he goes and takes seven other spirits more wicked than himself, and they enter and dwell there. By the seven evil spirits, he designates all vices. For whoever after baptism is seized by either heretical depravity or worldly cupidity, will soon be cast into the depths of all vices. Hence the spirits are then rightly said to be more wicked entering him. Because he will not only have those seven vices, which are contrary to the seven spiritual virtues, but also through hypocrisy, he will pretend to have those virtues themselves.
Luke 11:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By the seven evil spirits which he takes to himself, he signifies all the vices. And they are called more wicked, because he will have not only those vices which are opposed to the seven spiritual virtues, but also by his hypocrisy he will pretend to have the virtues themselves.
Luke 11:27-28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
While the Scribes and Pharisees were tempting our Lord, and uttering blasphemies against Him, a certain woman with great boldness confessed His incarnation, as it follows, And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, &c. by which she refutes both the calumnies of the rulers present, and the unbelief of future heretics. For as then by blaspheming the works of the Holy Spirit, the Jews denied the true Son of God, so in after times the heretics, by denying that the Evervirgin Mary, by the cooperating power of the Holy Spirit, ministered of the substance of her flesh to the birth of the only-begotten Son, have said, that we ought not to confess Him who was the Son of man to be truly of the same substance with the Father. But if the flesh of the Word of God, who was born according to the flesh, is declared alien to the flesh of His Virgin Mother, what cause is there why the womb which bare Him and the paps which gave Him suck are pronounced blessed? By what reasoning do they suppose Him to be nourished by her milk, from whose seed they deny Him to be conceived? Whereas according to the physicians, from one and the same fountain both streams are proved to flow. But the woman pronounces blessed not only her who was thought worthy to give birth from her body to the Word of God, but those also who have desired by the hearing of faith spiritually to conceive the same Word, and by diligence in good works, either in their own or the hearts of their neighbours, to bring it forth and nourish it; for it follows, But he said, Yea rather, blessed are they that hear the word of God, and keep it. But she was the mother of God, and therefore indeed blessed, in that she was made the temporal minister of the Word becoming incarnate; yet therefore much more blessed that she remained the eternal keeper of the same ever to be beloved Word. But this expression startles the wise men of the Jews, who sought not to hear and keep the word of God, but to deny and blaspheme it.
Luke 11:27 — On the Gospel of Luke
It happened that, as he was saying these things, a certain woman from the crowd lifted up her voice and said to him: "Blessed is the womb that bore you and the breasts that nursed you." This woman is shown to be of great devotion and faith, who, while the scribes and Pharisees were testing and blaspheming the Lord, recognized his incarnation with such sincerity above all, confessed with such confidence, as to confound the calumny of the present nobles and the perfidy of future heretics. For just as the Jews then, by blaspheming the works of the Holy Spirit, denied the true and consubstantial Son of God to the Father, so later heretics, by denying that Mary, ever a virgin, ministered the material of flesh to the only-begotten God born from human members by the operation of the Holy Spirit's power, said that the Son of Man should not be confessed as truly consubstantial to his mother. But if the flesh of the Word of God, born according to the flesh, is proclaimed foreign to the flesh of the virgin mother, the womb that bore him and the breasts that nursed him are blessed in vain. For by what logic is he believed to have been nourished by her milk, whose seed is denied to be conceived? Since both liquids are proven, according to the natural philosophers, to emanate from the origin of one and the same source. Unless perhaps it is thought that the virgin could supply the material of her flesh to nourish the Son of God in the flesh through a lesser and familiar miracle, but could not do so for the incarnation through a greater and unusual miracle. But the Apostle counters this opinion, saying: "God sent his Son, born of a woman, born under the law" (Gal. IV). Nor should we listen to those who believe it should be read as "born of a woman, made under the law," but rather, "made of a woman." For conceived from the virgin's womb, he drew flesh not from nothing, not from elsewhere, but from maternal flesh. Otherwise, he could not truly be called the Son of Man, who would not have originated from a human. And so, in these words spoken against Eutyches, let us lift up our voice with the Catholic Church, of which this woman was a type, lifting up our minds from the midst of the crowds, and let us say to the Savior: "Blessed is the womb that bore you, and the breasts that nursed you" (Luke XI). For truly blessed is the mother, who, as someone said, gave birth to the childbearing King. Who holds heaven and earth through the ages, whose divinity and eternal embrace encompasses all things, his empire remaining without end; who, with a blessed womb, having the joys of a mother with the honor of virginity, has neither been seen to have a first like her nor having a second to follow her.
Luke 11:28 — On the Gospel of Luke
But he said: Rather, blessed are those who hear the word of God and keep it. The Savior beautifully agreed to the testimony of the woman, meaning not only her who was worthy to physically bear the Word of God, but also all those who spiritually, by the hearing of faith, conceive the same Word, and in the custody of good works strive either to bear it in their own heart or in the hearts of others, and as if to nurture it, asserting that they are blessed. For even the mother of God, and indeed she was blessed because she became the minister of the Word made flesh temporally, but much more blessed because she remained the eternal guardian of the same Word always to be loved. With this sentence, he silently strikes the wise of the Jews, who sought not to hear and keep the Word of God, but to deny and blaspheme it.
Luke 11:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Our Lord had been assailed with two kinds of questions, for some accused Him of casting out devils through Beelzebub, to whom up to this point His answer was addressed; and others tempting Him, sought from Him a sign from heaven, and these He now proceeds to answer. As it follows, And when the people were gathered thick together, he began to say, This is an evil generation, &c.
Luke 11:29 — On the Gospel of Luke
But as the crowds were gathering, he began to say: This generation is an evil generation: it seeks a sign, and no sign will be given to it except the sign of Jonah. He had been attacked with a double question. Some indeed were slandering him for casting out demons by Beelzebul, to whom this has been answered. And others, testing him, were seeking a sign from heaven from him, to whom he begins to respond, not giving them a sign from heaven which they were unworthy to see, but instead granting a sign from the depths of hell, like the prophet Jonah who, shipwrecked, swallowed by a whale yet freed from the abyss and the jaws of death, both received and gave, namely the sign of the incarnation, not divinity, of the passion, not glorification. But to his disciples, he gave a sign from heaven, revealing to them the glory of eternal blessedness, first figuratively transformed on the mount, and then truly lifted to heaven.
Luke 11:30 — On the Gospel of Luke
For just as Jonah was a sign to the Ninevites, so will the Son of Man be to this generation. He showed that the Jews, like the Ninevites, were overwhelmed with grave sins and close to destruction if they did not repent. Yet, just as punishment was announced to the Ninevites and a remedy was shown, so too should the Jews not despair of mercy if they are willing to do penance. But see what follows:
Luke 11:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Not certainly by any authority to judge, but by the contrast of a better deed. As it follows, For she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Hie in this place is not the pronoun, but the adverb of place, that is, "there is one present among you who is incomparably superior to Solomon." He said not, "I am greater than Solomon," that he might teach us to be humble, though fruitful in spiritual graces. As if he said, "The barbarian woman hastened to hear Solomon, taking so long a journey to be instructed in the knowledge of visible living creatures, and the virtues of herbs. But ye when ye stand by and hear Wisdom herself teaching you invisible and heavenly things, and confirming her words with signs and wonders, are strangers to the word, and senselessly disregard the miracles."
Luke 11:31 — On the Gospel of Luke
The Queen of the South will rise in the judgment with the men of this generation, and will condemn them. She will indeed condemn not by the power of judgment, but by the comparison of a better act. But if the Queen of the South, who is undoubtedly chosen, will rise in the judgment with the reprobates, it is shown that there is one resurrection of all mortals, namely the good and the bad, and that not according to the fables of the Jews a thousand years before judgment, but to be in the very judgment.
Luke 11:32 — On the Gospel of Luke
The men of Nineveh will rise in judgment with this generation and will condemn it because they repented at the preaching of Jonah, and behold, something greater than Jonah is here. Jonah preached for a few days, I for so long a time. He to the Assyrians, an unbelieving nation; I to the Jews, the people of God. He to strangers, I to citizens. He spoke with a simple voice and, doing no signs, was accepted; I, doing so many signs, endure the calumny of Beelzebub. Thus, there is something greater than Jonah here, that is, in your midst preaching. And therefore, in the same way the queen of the south, the men of Nineveh will condemn the generation of Jews, that is, they will accuse them of infidelity. Otherwise: In the men of Nineveh and the queen of the south, the faith of the Church is preferred to Israel, which is reconciled to the Lord not less through repentance of past foolishness than through the industry of learning wisdom. For the unity of the Church is certainly gathered from two parts, namely, from those who do not know how to sin and from those who cease to sin. For repentance abolishes the crime, wisdom guards against it.
Luke 11:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Our Lord here speaks of Himself, showing that although He had said above that no sign should be given to this wicked generation but the sign of Jonas, yet the brightness of His light should by no means be hid from the faithful. He Himself indeed lights the candle, who filled the vessel of our nature with the fire of His divinity; and this candle surely He wished neither to hide from believers, nor to place under a bushel, that is, enclose it in the measure of the law, or confine it within the limits of the single nation of the Jews. But He placed it upon a candlestick, that is, the Church, for He has imprinted on our foreheads the faith of His incarnation, that they who with a true faith wish to enter the Church, might be able to see clearly the light of the truth. Lastly, He bids them remember to cleanse and purify not only their works, but their thoughts, and the intentions of the heart. For it follows, The light of the body is the eye.
Luke 11:33 — On the Gospel of Luke
No one lights a lamp and puts it in a hidden place, nor under a bushel. The Lord speaks these words about himself, showing that even though he previously said no sign would be given to the wicked generation except the sign of Jonah, he would not at all conceal the brightness of his light from the faithful. Indeed, he himself lights a lamp, who filled the vessel of human nature with the flame of his divinity. Certainly, he did not wish to hide this lamp from believers, nor to put it under a bushel, that is, to confine it under the measure of the law or to restrain it within the boundaries of the single nation of Judea.
Luke 11:34 — On the Gospel of Luke
The lamp of your body is your eye. By body, He means the works that appear openly to all; indeed, the eye itself performs the intention of the mind, and by its merit, these works are discerned as works of light or darkness, as He Himself subsequently explained, saying:
Luke 11:35 — On the Gospel of Luke
Therefore, see to it that the light in you is not darkness. This means that the very intention of the heart, which is the light of the soul, should not be darkened by the fog of sins, but should be carefully considered with diligent discernment. As it is commanded elsewhere: With all vigilance, guard your heart, for from it flows the springs of life (Prov. IV).
Luke 11:36 — On the Gospel of Luke
If therefore your whole body is full of light, not having any part dark, it will be all bright, and as a lamp shining will illuminate you. Our whole body means all our works, because the Apostle calls certain works our members, which he condemns and orders to be mortified, saying: Mortify therefore your members which are on earth: fornication, impurity, lust (Col. III), and such things. If therefore you yourself perform good with good intention, not having in your conscience any part of dark thought, even if it happens that one of your neighbors is harmed by your good action, for example, either by the money he had received from you out of need and asked for, doing or suffering something evil, or by the word of exhortation with which you wanted to correct the erring one, perhaps erring more harmfully, nevertheless, you, for your simple and bright heart, both here and in the future, will be endowed with the grace of light. These words were specifically said against the hypocrisy of the Pharisees cunningly seeking signs, may they instruct us generally according to the moral sense.
Luke 11:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now when He adds, If thy whole body therefore, &c. by the whole of our body He means all our works. If then thou hast done a good work with a good intention, having in thy conscience nothing approaching to a dark thought, though it chance that thy neighbour is injured by thy good actions, nevertheless for thy singleness of heart shalt thou be rewarded with grace here, and with glorious light hereafter; which he signifies, adding, And as the bright shining of a candle shall it give thee light. These words were especially directed against the hypocrisy of the Pharisees, who sought for signs that they might catch him.
Luke 11:37 — On the Gospel of Luke
And while he was speaking, a certain Pharisee asked him to dine with him, and he went in and reclined. Luke carefully does not say, "And when he had spoken these things," but "While he was speaking," to show that he was invited to dine by the Pharisee not immediately after finishing the words he had set out, but after some others were interposed. Matthew explains what these are, who, after concluding this speech of the Lord, which Luke records partly more briefly and partly more extensively, immediately added, "While he was still speaking to the crowds, behold, his mother and brothers stood outside, seeking to speak to him." "While he was still speaking," he said, so that you might understand, "while he was speaking these things," which he had indicated above. But Mark also, after he had related what the Lord said about the blasphemy against the Holy Spirit, said, "And his mother and brothers came." However, Luke did not follow the order of these events but preemptively narrated this event, having recalled it earlier. For he inserted it in such a way that it appears disconnected from the context both of the preceding and the following. Therefore, after he was informed that his mother and brothers were standing outside and he said, "Whoever does the will of God, he is my brother and sister and mother" (Mark 3), it is implied that he entered the Pharisee's house to dine, having been invited.
Luke 11:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Luke expressly says, And as he spake these things, to show that He had not quite finished what He had purposed to say, but was somewhat interrupted by the Pharisee asking Him to dine. Accordingly, after that it was told Him that His mother and brethren stood without, and He said, For he that doeth the will of God, the same is my brother, and sister, and mother, we are given to understand that He by the request of the Pharisee went to the dinner.
Luke 11:38 — On the Gospel of Luke
The Pharisee began to think to himself why he had not washed before the meal. The evangelist Mark revealed the reason for the Pharisee's thought, saying, "For the Pharisees and all the Jews do not eat unless they wash their hands frequently, holding to the tradition of the elders, and when they come from the marketplace, they do not eat unless they wash" (Mark 7).
Luke 11:39 — On the Gospel of Luke
And the Lord said to him: Now you Pharisees clean the outside of the cup and of the dish, but inside you are full of greed and wickedness. And Mark indeed reports that they are accustomed to observe the washing of cups and pots, couches, and vessels of bronze, but under the guise of such vessels, they themselves are accused of the pretense of hypocrisy, because they show one thing to men outwardly, and do another thing at home, having the form of godliness outwardly, but inwardly they are deformed by the filth of vices. For the Lord wishes to explain more fully what he had briefly stated above about cleansing the eye of the heart.
Luke 11:40 — On the Gospel of Luke
Fools, did not he who made the outside make the inside also? He who, he says, made both natures of man desires both to be cleansed. This is against the Manichaeans, who think that the soul is created by God, but the flesh by the devil. This is against those who detest bodily sins, namely fornication, uncleanness, lust, theft, robbery, and such like, as very grave; but the spiritual sins which the Apostle also condemns no less, that is, bitterness, wrath, indignation, clamour, blasphemy, pride, and avarice which is idolatry (Colossians 3), they regard as trifling.
Luke 11:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As if He says, He who made both natures of man, will have each to be cleansed. This is against the Manicheans, who think the soul only was created by God, but the flesh by the devil. It is also against those who abominate the sins of the flesh, such as fornication, theft, and the like; while those of the Spirit, which are no less condemned by the Apostle, they disregard as trifling.
Luke 11:41 — On the Gospel of Luke
"However, what remains, give as alms, and behold, everything is clean for you. What remains necessary for food and clothing, give to the poor. According to what John also commands: He who has two tunics, let him give to him who has none (Luke 3). For he is not commanded to do almsgiving in such a way that you consume yourself in poverty, but so that after fulfilling the care of your own body, you sustain the needy as much as you can. Or it should be understood in this way: 'what remains,' what is the only remedy left for those preoccupied with so much sin, give alms. This speech applies to all things done out of useful mercy. For not only does he who gives food to the hungry, drink to the thirsty, clothing to the naked, shelter to the stranger, and similar things, give alms, but also he who forgives the sinner gives alms. And he who corrects with a rod him over whom he has authority, or disciplines in some way, and yet forgives from the heart the sin by which he was harmed or offended, or prays for it to be forgiven to him, not only in that he forgives and prays, but also in that he rebukes and punishes with some corrective penalty, gives alms, for he shows mercy. There are indeed many forms of alms, which when we do, we are helped so that our sins may be forgiven to us, but there is nothing greater than that by which we forgive from the heart what anyone has sinned against us. Or truly what he said: 'Give alms, and behold, everything is clean for you,' are we to understand it such that to the Pharisees who do not have faith in Christ, even if they do not believe in Him, nor have been reborn of water and the Holy Spirit, everything is clean, only if they give alms, as some think they should be given, since all those whom the faith of Christ does not cleanse are unclean, about which it is written: 'Purifying their hearts by faith'? And yet it is true what they heard, 'Give alms, and behold, everything is clean for you.' For he who wants to give alms properly must begin with himself, and give it first to himself. For alms is a work of mercy, and it is very truly said: 'Have mercy on your soul, pleasing God' (Sirach 30). Because of this we are reborn, so that we may please God, to whom what we contracted by being born displeases with reason. This is the first alms we gave to ourselves, because we sought ourselves miserable by the mercy of the merciful God. For this order of love it was said: 'You shall love your neighbor as yourself' (Mark 12). Therefore, when he rebuked them for washing themselves outwardly, but being full of plunder and wickedness internally, admonishing them of a certain alms that a man should first give to himself, and to cleanse the interior: 'However,' he says, 'what remains, give as alms, and behold, everything is clean.' Then to show what he had admonished and what they did not care to do, lest they think he was unaware of their alms."
Luke 11:41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(quod superest.) He speaks of "what is over and above" our necessary food and clothing. For you are not commanded to give alms so as to consume yourself by want, but that after satisfying your wants, you should supply the poor to the utmost of your power. Or it must be taken in this way. Do that which remains within your power, that is, which is the only remedy remaining to those who have been hitherto engaged in so much wickedness; give alms. Which word applies to every thing which is done with profitable compassion. For not he alone gives alms who gives food to the hungry and things of that kind, but he also who gives pardon to the sinner, and prays for him, and reproves him, visiting him with some correcting punishment.
Luke 11:42 — On the Gospel of Luke
But woe to you, he said, Pharisees. As if he said, I indeed warned you to give alms, by which everything would be clean to you: but woe to you, because you tithe mint and rue and every herb; for I know these as your alms, so do not think that I now admonish you about them.
Luke 11:43 — On the Gospel of Luke
Woe to you Pharisees who love the foremost seats in synagogues, and the greetings in the market. Woe to us miserable ones, to whom the vices of the Pharisees have passed, who, in the brief and uncertain course of our life in which we ought to have humbly lamented our sins, by proudly contending with each other for priority, we did not fear to burden ourselves further with sins.
Luke 11:44 — On the Gospel of Luke
Woe to you who are like unseen tombs, and men walking over them do not know it. And this challenges the hypocrisy of the Pharisees, who outwardly present an appearance of correct doctrine, but within conceal what filth they carry, like tombs which, while showing the common surface of the earth outwardly, are filled within with the stench of rotting corpses. Of these the Psalmist said: Their throat is an open sepulcher (Psalm 5); and he immediately clarified what he said by adding: They dealt deceitfully with their tongues.
Luke 11:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In what a grievous state is that conscience, which hearing the word of God thinks it a reproach against itself, and in the account of the punishment of the wicked perceives its own condemnation.
Luke 11:45 — On the Gospel of Luke
But one of the lawyers, answering, said to him: Teacher, in saying these things you also reproach us. How miserable a conscience that, hearing the word of God, thinks itself reproached, and always understands itself to be condemned by the mentioned punishment of the faithless. Hence, for me and my kind, the only refuge remains to supplicate the Lord with the prophet: May my ways be directed to keep your statutes. Then I shall not be ashamed, while I have regard for all your commandments (Psalm 119).
Luke 11:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now they are rightly told that they would not touch the burdens of the Law even with one of their fingers, that is, they fulfil not in the slightest point that law which they pretend to keep and transmit to the keeping of others, contrary to the practice of their fathers, without faith and the grace of Christ.
Luke 11:46 — On the Gospel of Luke
But he said: Woe to you lawyers also, because you load men with burdens that cannot be carried, and you yourselves do not touch the burdens with one finger. The burdens of the law cannot be carried in the way these lawyers imposed them on the people. Hence, they rightly hear that they do not touch the burdens with one finger, that is, they would not fulfill them even in the smallest part, which they presumed, contrary to the custom of the fathers, to keep and hand down to be kept without the faith and grace of Jesus Christ. Therefore, they attempted to cast away and exterminate the yoke of Christ which is sweet and His burden which is light, where there is rest for souls, since it is written: The righteous shall live by faith (Romans 1). And the apostle Peter, to those who were teaching that Gentile believers should be circumcised, protested and said: Now therefore why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they (Acts 15).
Luke 11:47 — On the Gospel of Luke
Woe to you who build the tombs of the prophets, but your fathers killed them. It is a crime not to adorn the tombs of the prophets, but to imitate the murderers of the prophets. Therefore, the Jews, by building the tombs of the prophets, were accusing the deeds of their fathers who killed them; but by emulating the deeds of their fathers, while they persecuted Christ and his apostles, they were turning the judgment upon themselves, committing the same deeds which they condemned in their parents.
Luke 11:48 — On the Gospel of Luke
Indeed you testify that you approve the deeds of your fathers. For they killed them, and you build their tombs. They pretended indeed, to win the favor of the masses, to abhor the treachery of their fathers, adorning the memorials of the prophets who were killed by them with great splendor. But by their very actions, they testify how much they agree with the wickedness of their fathers, injuring the Lord who was foretold by the same prophets. Thus they declare themselves both sons of murderers and, to the augmentation of their own damnation, knowingly sinning. Whence it is rightly added:
Luke 11:48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They pretended indeed, in order to win the favour of the multitude, that they were shocked at the unbelief of their fathers, since by splendidly honouring the memories of the prophets who were slain by them they condemned their deeds. But in their very actions they testify how much they coincide with their fathers' wickedness, by treating with insult that Lord whom the prophets foretold. Hence it is added, Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute.
Luke 11:49 — On the Gospel of Luke
Therefore also said the wisdom of God: I will send them prophets and apostles, and some of them they shall kill and persecute. He calls himself the wisdom of God, for he is indeed the power of God and the wisdom of God, as the Apostle teaches (1 Cor. 1). Accordingly, in Matthew, you have it thus: Therefore behold, I send unto you prophets, and wise men, and scribes. If, however, the same wisdom of God sent prophets as well as apostles, let the heretics cease to ascribe Christ's beginning to the Virgin, and let them not proclaim a different God of the law and the prophets, different from the God of the New Testament, although often even the apostolic Scripture calls prophets not only those who foretold Christ's incarnation but also those who proclaimed the joys of the heavenly kingdom to come. The two or three prophets (it says) should speak, and the others should judge. But I would by no means believe these should be preferred to the apostles in the order of the catalog.
Luke 11:49 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But if the same Wisdom of God sent prophets and Apostles, let heretics cease to assign to Christ a beginning from the Virgin; let them no longer declare one God of the Law and Prophets, another of the New Testament. For although the Apostolic Scripture often calls by the name of prophets not only those who foretell the coming Incarnation of Christ, but those also who foretell the future joys of the kingdom of heaven, yet I should never suppose that these were to be placed before the Apostles in the order of enumeration.
Luke 11:50 — On the Gospel of Luke
That the blood of all the prophets that was shed from the foundation of the world may be required of this generation. The question arises how the blood of all the prophets and the righteous may be required of one generation of the Jews, since many saints, both before the incarnation and after the death and resurrection of the Savior, were killed by other nations, and the Lord Himself was crucified by a Roman governor and Roman soldiers, though with the Jews shouting. But it is the custom of the Scriptures often to reckon two generations of men, namely, the good and the evil, that is, those who are born not of blood, nor of the will of the flesh, nor of the will of man, but of God (John 1); and those to whom it is said: You are of your father the devil (John 8). And elsewhere: Serpents, generation of vipers (Matt. 23).
Luke 11:50 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It is asked, How comes it that the blood of all the prophets and just men is required of the single generation of the Jews; whereas many of the saints, both before the Incarnation and after, have been slain by other nations? But it is the manner of the Scriptures frequently to reckon two generations of men, one of the good, and the other of the evil.
Luke 11:51 — On the Gospel of Luke
From the blood of Abel to the blood of Zechariah, who perished between the altar and the temple. Why from the blood of Abel, who suffered the first martyrdom, is not surprising, but why up to the blood of Zechariah is queried, since many after him, until the birth of Christ, and immediately after His birth, the innocent children in Bethlehem were killed by this generation, unless perhaps because Abel was a shepherd of sheep, Zechariah a priest, and one was killed in the field, the other in the temple courtyard, He wished to indicate the martyrs of both ranks, of the laity and of those dedicated to the service of the altar, under the name of both.
Luke 11:51 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Why He begins from the blood of Abel, who was the first martyr, we need not wonder; but why, to the blood of Zacharias, is a question, since many were slain after him even up to our Lord's birth, and soon after His birth the Innocents, unless perhaps it was because Abel was a shepherd, Zacharias a Priest. And the one was killed in the field, the other in the court of the temple, martyrs of each class, that is, under their names are shadowed both laymen, and those engaged in the office of the altar.
Luke 11:52 — On the Gospel of Luke
Woe to you lawyers, because you have taken away the key of knowledge; you did not enter in yourselves, and you hindered those who were entering. The key of knowledge is the humility of Christ, which the lawyers neither wished to understand in the law and the prophets, nor wished others to understand. For to enter is not to be content with the surface of the letter, but to penetrate to the secrets of more sacred understanding. Alternatively: Every teacher who scandalizes the listeners whom he edifies by word with his example neither enters the kingdom of God himself, nor allows those who could enter to do so.
Luke 11:53 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But how true were the charges of unbelief, hypocrisy, and impiety, brought against the Pharisees and Lawyers they themselves testify, striving not to repent, but to entrap the Teacher of truth; for it follows, And as he said these things to them, the Pharisees and Lawyers began to urge him vehemently.
Luke 11:53 — On the Gospel of Luke
When He said these things to them, the Pharisees and the experts in the law began to fiercely oppose Him and to press upon His mouth, laying traps for Him about many things, and seeking to catch something out of His mouth, so that they might accuse Him. The crimes of their perfidy, simulation, and impiety they themselves attest to have truly heard, who, at such a thundering storm, do not repent themselves, but plan to attack the teacher of truth with treachery.
Luke 12:1 — On the Gospel of Luke
Meanwhile, as many crowds gathered so that they trampled one another, He began to say to His disciples: Beware of the leaven of the Pharisees, which is hypocrisy. All the things He had disputed earlier while reclining at the Pharisee's dinner pertain to this leaven. About which the Apostle also commands: Therefore, let us celebrate the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth (I Cor V). For just as a little leaven corrupts the whole lump of dough into which it is thrown, and soon taints the entire mixture with its flavor, so indeed simulation, once it has imbued the mind of anyone, will rob it of all sincerity and truth of virtues.
Luke 12:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For as a little leaven leaveneth a whole lump of meal, (1 Cor. 5:6.) so hypocrisy will rob the mind of all the purity and integrity of its virtues.
Luke 12:2 — On the Gospel of Luke
Nothing, however, is covered that will not be revealed, nor hidden that will not be known. And how in the present age does the hypocrisy of many long remain hidden? Therefore, it must be understood about the future time, when God will judge the hidden things of men. For just as one of the friends of blessed Job very truly said: The praise of the wicked is brief, and the joy of the hypocrite is but for a moment. If his arrogance rises to the heavens, and his head touches the clouds, he will be lost in the end like dung (Job. XX). In the end, he says, he will be lost, who appeared to flourish at the beginning. Therefore, the sense is: Beware of emulating simulators, because surely the time will come, when both your virtue will be revealed to all, and their hypocrisy. But what follows:
Luke 12:3 — On the Gospel of Luke
For what you have spoken in darkness will be heard in the light, and what you have whispered in the ear in chambers will be proclaimed on the rooftops, not only in the future, when all hidden things of the heart will be brought to light, but also in the present time it can be suitably interpreted. For the things which the apostles once spoke or suffered in the darkness of oppressions and shadows of prisons are now proclaimed publicly throughout the world by the Church, now made glorious by their acts being read. Indeed, what he says 'will be proclaimed on the rooftops' refers to the custom of the province of Palestine, where they are accustomed to sit on rooftops. For they do not make their roofs elevated to peaks in our manner, but they make them flat in a level form. Hence, the law commanded that he who built a new house should build a parapet around the roof, so that bloodshed may not occur there if someone were to fall and be precipitated down. And in the construction of the temple, we read: He also covered the house with cedar boards, and built a story over the entire house five cubits in height. Therefore, it will be proclaimed on the rooftops, and it will be said openly for all to hear.
Luke 12:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or He says this, because all the things which the Apostles of old spoke and suffered amid the darkness of oppression and the gloom of the prison, arc now that the Church is made known through the world and their acts are read, publicly proclaimed. The words, shall be proclaimed on the housetops, are spoken according to the manner of the country of Palestine, where they are accustomed to live on the housetops. For their roofs were not after our way raised to a point, but flat shaped, and level at the top. Therefore He says, proclaimed on the housetops; that is, spoken openly in the hearing of all men.
Luke 12:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Their rage then is but useless raving, who cast the lifeless limbs of martyrs to be torn in pieces by wild beasts and birds, seeing that they can in no wise prevent the omnipotence of God from quickening and bringing them to life again.
Luke 12:4 — On the Gospel of Luke
But I say to you, my friends, do not be afraid of those who kill the body and after that can do nothing more. If the persecutors of the saints, having killed their bodies, can do nothing more against them, then they rage with futile madness, who throw the dead bodies of martyrs to be torn apart by beasts and birds, or to be dissolved into the air, or to be dissolved in the waves, or to be reduced to ashes by flames, since they can in no way hinder the omnipotence of God from bringing them back to life by resurrection.
Luke 12:5 — On the Gospel of Luke
Fear him who, after he has killed, has the power to cast into Gehenna. For there are two kinds of persecutors: one openly raging, the other deceitfully and fraudulently flattering: wishing to arm and instruct us against both, the Savior commands us above to beware of the hypocrisy of the Pharisees, and here not to fear the slaughter of executioners, because evidently after death neither the cruelty of the former nor the deceit of the latter is able to endure. Rather, it is the Lord, who always sees, that must be pleased, the Lord, who is always able to punish or liberate, that must be feared.
Luke 12:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The dipondius is a coin of the lightest weight, and equal to two asses.
Luke 12:6 — On the Gospel of Luke
Are not five sparrows sold for two assaria, and not one of them is forgotten before God? If, he says, the smallest of animals, and those birds that fly through the air everywhere, cannot be forgotten by God, you who are made in the image of the Creator should not be frightened by those who kill the body, because he who governs the irrational does not cease to care for the rational. An assarius, which sells five sparrows, that is, they are sold for, is a type of very light weight, composed of two asses. Perhaps someone may ask how the Apostle says: Does God care for oxen? (1 Cor. 9) when certainly an ox is more valuable than a sparrow. But care is one thing, and knowledge is another. Lastly, the number of hairs, about which he consequently says:
Luke 12:7 — On the Gospel of Luke
But even the hairs of your head are all numbered, not actually in the act of counting, but understood in the capacity of knowledge. For God does not direct a watchful solicitude in tedious counting, but to whom all things are known, as if all things were numbered. Nevertheless, they are well said to be numbered, because we count the things we want to keep. Here he shows the immense providence of God towards men, and marks the ineffable affection that nothing of ours escapes God's notice, and that even small and trivial things spoken do not elude His knowledge. Those who deny the resurrection of the flesh deride ecclesiastical understanding in this place, as if we were to say that the same earthly matter, which becomes a corpse when the soul departs, is to be restored in the resurrection in such a way that the things which decay and are transformed into different shapes and forms of other things must necessarily return not only to the body from which they dissolved but also to the same parts of the body where they were. Otherwise, if the hair of the head returns, which frequent cutting has removed, if to the nails, which frequent trimming has taken off, it appears excessive and indecent to those who think about it, and thus the resurrection of the flesh does not present itself acceptably to those who do not believe. But just as if a statue of any soluble metal were either melted by fire or ground into powder or reduced to a mass, and the artist wished to restore it again from that quantity of material, it would make no difference to its integrity which particle of material is restored to which member of the statue, provided that all from which it was constituted is reconstituted: so God, wonderfully and ineffably the artist, from all that our flesh was constituted, will restore it with wonderful and ineffable speed, nor will it matter for its reconstitution whether hairs return to hairs and nails to nails, or whether whatever of them had perished is transformed into flesh and recalled to other parts of the body, with the providence of the artist ensuring that nothing indecent happens.
Luke 12:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
We must not read, Ye are more, which relates to the comparison of number, but ye are of more value, that is, of greater estimation in the sight of God.
Luke 12:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It was said above, that every hidden work and word is to be revealed, but He now declares that this revelation is to take place in the presence of the heavenly city and the eternal Judge and King; saying, But I say unto you, Whosoever shall confess me, &c.
Luke 12:8 — On the Gospel of Luke
But I tell you, everyone who confesses me before men, the Son of Man will also confess him before the angels of God. But whoever denies me before men will be denied before the angels of God. He looks at what was said before, where it was stated that any covered and hidden things are to be revealed, concluding that this revelation will take place not in any lowly meeting, but in the sight of the heavenly city and the eternal king and judge. And lest it be thought that because he says those who deny him will be denied, the condition of all, that is, of those who deny out of zeal and those who deny out of weakness or ignorance, is the same, he immediately adds:
Luke 12:10 — On the Gospel of Luke
And everyone who speaks a word against the Son of Man, it will be forgiven him. But he who blasphemes against the Holy Spirit, it will not be forgiven him. He who is scandalized by my flesh, considering me only a man because I have James, Joseph, and Judas as brothers, and that I am a human glutton and wine drinker, such opinion and blasphemy, though not free from the guilt of error, has pardon because of the benefit of the body. But he who, clearly understanding the works of God since he cannot deny their power, yet stirred by envy, slanders them, and says that Christ and the works of the Holy Spirit are of Beelzebub, this one will not be forgiven, neither in this age nor in the age to come. Not that we deny that even he, if he were able to repent, could be forgiven by Him who wills all men to be saved and to come to the knowledge of the truth, but we believe this blasphemer, due to his deserving merits, will never reach forgiveness nor the fruits of worthy repentance. As the evangelist John truly wrote about some who were blinded due to the merit of their blasphemy: Therefore they could not believe, because Isaiah said again: He has blinded their eyes and hardened their heart, lest they see with their eyes and understand with their heart, and turn, and I would heal them (John XII). Some indeed say that he who speaks the word or blasphemes against the Holy Spirit resists with an impenitent heart the unity of the Church where the forgiveness of sins is effected by the Holy Spirit, saying it is a remedy lest the blasphemy be irremissible, that an impenitent heart should be avoided. Of whom, many consider their opinion by no means firm, because obviously anyone who resists the unity of the Church with an impenitent heart, whether he is a Jew or a Gentile or even a heretic, can certainly have the remission of sins in the Holy Spirit, if he flees with a repentant heart to the unity of the Church. But they say that as long as someone resists the Spirit of grace with an impenitent heart, he does not have forgiveness. But the others object that this condition applies to all crimes. For as long as someone commits fornication, idolatry, adultery, male concubinage, theft, and other crimes, he does not have an inheritance in the kingdom of Christ and God; but once these crimes have been forsaken, he can be washed, sanctified, justified in the name of our Lord Jesus Christ and in the Spirit of our God; so, they say, an impenitent person as long as he has an impenitent heart cannot have forgiveness; but as soon as he repents, he will also obtain forgiveness. And impenitence is found to be no more binding or irremissible than any other sins, which, remaining until repentance, will be erased once repentance is performed. However, only blasphemy against the Holy Spirit, by which someone in the likeness of the devil and his angels does not shudder to attack the majesty of the Deity against his own conscience, does not have forgiveness eternally, but will be guilty of an eternal offense. As the evangelist Mark clearly explains, who, having placed this testimony of the Lord, added and said: Because they were saying, He has an unclean spirit. For neither those who do not believe that the Holy Spirit exists, nor those who believe that He exists but is not God, nor those who believe that He is God but inferior to the Father and the Son, because they act out of human ignorance rather than diabolical envy, are held by this crime of irremissible blasphemy. Therefore, the leaders of the Jews, and all those corrupted by a similar plague of envy, blaspheme the majesty, and will perish without end. Read the first book of the blessed Augustine on the Sermon of the Lord on the Mount.
Luke 12:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But lest from what He says, that those who have denied Him are to be denied, it should be supposed that the condition of all was alike, that is, both of those who deny deliberately, and those who deny from infirmity or ignorance, He immediately added, And whosoever shall speak a word against the Son of Man, it shall be forgiven him.
Luke 12:11 — On the Gospel of Luke
When they bring you into the synagogues, and to the rulers, and authorities. For He had said before: I will send to them prophets and apostles, and some of them they will kill and persecute.
Luke 12:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For when we are led for Christ's sake before judges, we ought to offer only our will for Christ, but in answering, the Holy Spirit will supply His grace, as it is added, For the Holy Spirit will leach you, &c.
Luke 12:13 — On the Gospel of Luke
But someone from the crowd said to him: Teacher, tell my brother to divide the inheritance with me. But he said to him: Man, who made me a judge or divider over you? Justly is this brother rebuked, who, while the teacher is commending the joys of heavenly peace and unity, wishes to bring in the trouble of earthly division. Justly is he noted by the term 'man'. For whereas there is among you, he says, jealousy and contention, are you not carnal, are you not men, and walking according to man? And the Lord denies that He is a divider of men, to whom he had come to bring peace both with Himself and with the angels. For God is not the author of disorder but of peace. And the multitude of believers was of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common (Acts IV). But the only divider of fraternity and author of dissension is he of whom it is said above: And he who does not gather with me scatters. And concerning his members: Every kingdom divided against itself is brought to desolation, and house upon house falls (Matt. XII).
Luke 12:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He who wills to impose the trouble of division of lands upon the Master who is commending the joys of heavenly peace, is rightly called man, according to that, whereas there is envying, strife, and divisions among you, are ye not men? (1 Cor. 3:3.)
Luke 12:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He takes occasion from this foolish petitioner to fortify both the multitudes and His disciples alike by precept and example against the plague of covetousness. Whence it follows, He said to them, Take heed, and beware of all covetousness; and he says, of all, because some things seem to be honestly done, but the internal judge decides with what intention they are done.
Luke 12:15 — On the Gospel of Luke
And he said to them: "Take heed and beware of all covetousness, for a man's life does not consist in the abundance of his possessions." Just as earlier the Lord had spoken much against blasphemers and hypocrites, so here, on the occasion of this foolish petition, he strives to fortify both the crowds and his disciples against the pestilence of greed, by means of precepts and examples. And it is noteworthy that he did not say, "Beware of covetousness," but added, "of all," because some things seem to be done by men simply, but the internal judge, who sees with what intention they are done, judges. For who would consider it a crime to divide an inheritance with a brother or store the fruits grown in one's own field in granaries? But he himself is the witness and judge, as it is written.
Luke 12:16-18 — On the Gospel of Luke
Then he spoke a parable to them, saying: "The land of a certain rich man yielded an abundant harvest, and he thought to himself, saying, 'What shall I do, for I have no place to store my crops?' And he said, 'This will I do: I will pull down my barns and build larger ones, and there I will store all my grain and my goods.' This rich man is not condemned for having cultivated the land or for having stored the fruits that came from it in barns, but for placing his entire life's trust in the very abundance of things, considering the surplus fruits that the land yielded as belonging to him and his goods, without distributing to the poor, according to the Lord's command saying, 'What is left over give as alms,' but rather making larger storehouses to reserve for his future luxury.
Luke 12:19-20 — On the Gospel of Luke
'Soul, you have many goods stored up for many years; take your ease, eat, drink, be merry.' Something similar is read in Ecclesiastes: 'There is one who becomes rich by being sparing and his reward is a part of it in saying: I have found rest for myself, and now I will eat of my goods alone,' and he does not know that the time passes and he will leave everything to others" (Eccl. XI).
Luke 12:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For such a one is a fool, and will be taken off in the night.
Luke 12:20 — On the Gospel of Luke
But God said to him: Fool, this night they will demand your soul from you; and the things you have prepared, whose will they be? You who promised many delights for yourself foolishly in life, snatched away by death this very night, will leave what you have gathered to others. This is what it means for God to speak to a man, to restrain his wicked schemes with sudden reproof. Alternatively: The soul is taken away in the night, which is in the darkness of the heart, and wretched. It is taken away in the night, which did not wish to have the light of reflection, to foresee what it could endure. Hence well does the Apostle Paul say to the disciples considering the future: But you, brothers, are not in darkness, that that day might overtake you like a thief. For all of you are children of light and children of the day. We are not of the night, nor of the darkness (1 Thess. V). For the day of departure catches like a thief in the night, when it casts out the souls of the foolish who do not meditate on the future.
Luke 12:21 — On the Gospel of Luke
Thus it is for the one who treasures up for himself and is not rich toward God. If he who treasures up for himself and is not rich toward God is a fool and to be taken away in the night, then he who wishes to be rich toward God should not treasure up for himself, but distribute his possessions to the poor. Thus he will rightfully be considered wise and a son of the light. Hence the Psalmist rightly prefaces, concerning any greedy rich man: But in vain does he become troubled; he treasures up and does not know for whom he gathers (Ps. XXXVIII), then at once reveals the treasury of his heart, saying: And now, what is my expectation? Is it not the Lord? And my substance is with you (ibid.).
Luke 12:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He then who wishes to be rich toward God, will not lay up treasures for himself, but distribute his possessions to the poor.
Luke 12:22 — On the Gospel of Luke
And he said to his disciples: Therefore I say to you, do not be anxious about your life, what you will eat, nor about your body, what you will wear. When he says, Therefore I say, he looks back to the previous, that is, I forbid the anxiety of temporal things, so that you are not convicted with the world's rich for treasuring up for yourselves. Hence, what nature gives to all, and what is common to cattle, beasts, and humans, we are completely freed from the concern for it, but we are instructed not to be anxious about what we shall eat. And because we prepare bread for ourselves by the sweat of our brow, labor is to be exercised, anxiety is to be taken away.
Luke 12:23 — On the Gospel of Luke
The soul is more than food, and the body more than clothing. It reminds us to remember that God has given us much more in creating and composing us from soul and body than food and clothing, so that you understand that he who gave the soul will much more easily give food. Likewise, he who gave the body will much more easily give clothing. In this place, it is usually asked whether this food reaches the soul, since the soul is incorporeal, but this food is corporeal. But we should know that in this place the soul is put for this life, for which this corporeal food is the support. According to this meaning, it was also said: Whoever loves his soul will lose it (Matthew 10). If we do not understand this as referring to this life, which must be lost for the sake of the kingdom of God, which the martyrs have shown to be possible, this command will be contrary to the statement where it was said: What does it profit a man if he gains the whole world but loses his soul (Matthew 16)?
Luke 12:24 — On the Gospel of Luke
Consider the ravens, for they neither sow nor reap. They have neither storehouse nor barn, but God feeds them. If the birds, without care and toil, are fed by God's providence, which are here today and will not be tomorrow, whose soul is mortal, and when they cease to exist, will never be again, how much more so humans, to whom eternity is promised, are governed by God's rule!
Luke 12:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That is, ye are more precious, because a rational animal like man is of a higher order in the nature of things than irrational things, as the birds are.
Luke 12:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
To Him then leave the care of directing the body, by whose aid you see it to come to pass that you have a body of such a stature.
Luke 12:25 — On the Gospel of Luke
Which of you by worrying can add one cubit to his stature? If you then cannot do even that which is least, why are you anxious about the rest? That is, by whose power and dominion was it done that your body was brought to this stature, by his providence also can it be clothed. It can be understood that it was not done by your own care that your body came to this stature from this: if you try and wish to add one cubit to this stature, you cannot. Therefore, also entrust the care of clothing the body to him, by whose care you see it was done that you have a body of such stature. Therefore, he says, if you then cannot do even that which is least, for this is minimal, but to God it is to make bodies. Moreover, an example had to be given also for clothing, just as it was given for nourishment. Hence, it follows, and he says:
Luke 12:27 — On the Gospel of Luke
Consider the lilies, how they grow: they neither labor nor spin. But these examples should not be discussed as allegories, so that we might seek what the ravens or the lilies signify; for they were set forth so that from lesser things greater could be persuaded.
Luke 12:28 — On the Gospel of Luke
If then God so clothes the grass in the field, which today is, and tomorrow is cast into the oven, how much more you, O you of little faith? In the Scriptures, tomorrow is understood as a future time, as Jacob says: And tomorrow my righteousness will answer for me (Gen. XXX). And in the vision of Samuel, the witch speaks to Saul: Tomorrow you shall be with me (1 Sam. XXVIII).
Luke 12:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It must however be observed, that He says not, Do not seek or take thought about meat, or drink, or raiment, but what ye shall eat or drink, in which He seems to me to reprove those who, despising the common food and clothing, seek for themselves either more delicate or coarser food and clothing than theirs with whom they live.
Luke 12:29 — On the Gospel of Luke
And you, do not seek what you shall eat, or what you shall drink. Note that he did not say, Do not seek or be anxious about food, or drink, or clothing, but more expressively, He said, what you shall eat, or what you shall drink. And above, neither for the body, what you shall clothe yourselves with. Where it seems to me those are censured who, having despised common food or clothing, seek more luxurious or more austere food or clothing than those with whom they live their lives.
Luke 12:30 — On the Gospel of Luke
For all these things the nations of the world seek. But your Father knows that you need them. Nevertheless, seek the kingdom of God, and all these things will be added to you. Here he most evidently shows that these are not to be sought as our ultimate goods, for the sake of which we should do good if we do anything, but that they are necessary. For what is the difference between a good which ought to be sought, and a necessity which ought to be used, he declared by this saying, when he said: Nevertheless, seek the kingdom of God, and all these things shall be added unto you. Therefore, the kingdom of God is our good and it is to be sought, and therein we should establish our end, for which purpose we should do all things whatever we do. But because in this life we struggle, that we may be able to reach that kingdom, which life cannot be lived without these necessities, He says, These things shall be added unto you, but you seek the kingdom of God. For he did not say, They shall be given, but they shall be added, surely indicating that there is another thing which is primarily given, another thing which is superadded. Because eternity should be in our intention, and temporality in our use, and that is given, and this is unquestionably superadded from abundance.
Luke 12:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For He declares that there is one thing which is primarily given, another which is superadded; that we ought to make eternity our aim, the present life our business.
Luke 12:32 — On the Gospel of Luke
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.
Luke 12:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
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.
Luke 12:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
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.
Luke 12:33 — On the Gospel of Luke
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).
Luke 12:34 — On the Gospel of Luke
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.
Luke 12:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
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...
Luke 12:35 — On the Gospel of Luke
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:
Luke 12:36 — On the Gospel of Luke
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:
Luke 12:37 — On the Gospel of Luke
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.
Luke 12:38 — On the Gospel of Luke
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:
Luke 12:39 — On the Gospel of Luke
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:
Luke 12:40 — On the Gospel of Luke
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.
Luke 12:41 — On the Gospel of Luke
But Peter said to him: Lord, are you telling this parable for us, or for everyone? The Lord indeed had previously warned through a parable, both that he would come suddenly, and that they should expect him prepared; but of which of these matters Peter asked, or about both, whom he compared with himself and his companions, when he said, Are you telling this to us, or to everyone? It is not easily clear. And indeed in that which he says, us and everyone, he is supposed to signify no others but either apostles and those similar to apostles, and the other faithful, or those who individually dying daily receive the coming of their judge willing or unwilling, and those who are to be found alive in the flesh when the universal judgment comes. But it would be a marvel if blessed Peter doubted, or to all who wish to live soberly, righteously, and piously, expecting the blessed hope, and the coming of the glory of the great God, who wants all men to be saved, whether the judgment will be unexpected for each and everyone, the great and the small, both the faithful and the unfaithful. Whence it remains to understand that, with these matters well understood, he found it more worthy to ask about those things which he might possibly be ignorant of, as namely whether those lofty precepts of heavenly life, by which he commanded to sell possessions, make purses that do not grow old, store up treasure in heaven, gird your loins, burn lamps and watch, and wait for the Lord, pertain solely to apostles and those like them, or even to all who are to be saved. This sense of the inquirer is declared (if I am not mistaken) by the Lord's very response.
Luke 12:41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Our Lord had taught two things in the preceding parable unto all, even that He would come suddenly, and that they ought to be ready and waiting for Him. But it is not very plain concerning which of these, or whether both, Peter asked the question, or whom he compared to himself and his companions, when he said, Speakest thou to us, or to all? Yet in truth by these words, us and all, he must be supposed to mean none other than the Apostles, and those like to the Apostles, and all other faithful men; or Christians, and unbelievers; or those who dying separately, that is, singly, both unwillingly indeed and willingly, receive the coming of their Judge, and those who when the universal judgment comes are to be found alive in the flesh. Now it is marvellous if Peter doubted that all must live soberly, piously, and justly, who wait for a blessed hope, or that the judgment will to each and all be unexpected. It therefore remains to be supposed, that knowing these two things, he asked about that which he might not know, namely, whether those sublime commands of a heavenly life in which He bade us sell what we have and provide bags which wax not old, and watch with our loins girded, and lamps burning, belonged to the Apostles only, and those like unto them, or to all who were to be saved.
Luke 12:42 — On the Gospel of Luke
The Lord said: Who then is the faithful and wise steward, whom the Lord shall make ruler over his household? Answering the questions of the Savior, he first teaches that judgment is present for all, and that individuals will receive rewards or punishments according to the merit of their work and the capacity of their understanding. Then, in addressing what was especially asked, he shows that the grace of virtues which he brought to the world is to be pursued by each as much as they can. "I have come to cast fire upon the earth, and what will I if it be already kindled?" Certainly, in saying "who then is," he suggests the difficulty, not the impossibility, of achieving virtue, just as the Psalmist says: "Who is wise, and will observe these things?" (Psalm 106). He signifies not no one, but the rarity. For elsewhere the same term is used not for difficulty, but for impossibility. "Who is like unto thee, O God?" (Psalm 82), that is to say, none. "For thou alone art the most High over all the earth" (Psalm 82).
Luke 12:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For whatever difference there is in the merits of good hearers and good teachers, such also there is in their rewards; for the one whom when He cometh He finds watching, He will make to sit down; but the others whom He finds faithful and wise stewards, He will place over all that He hath, that is, over all the joys of the kingdom of heaven, not certainly that they alone shall have power over them, but that they shall more abundantly than the other saints enjoy eternal possession of them.
Luke 12:43 — On the Gospel of Luke
Blessed is that servant whom, when the Lord comes, He finds so doing. Truly I say to you that He will set him over all His possessions. Just as there is a great difference in merits between good listeners and good teachers, so too is there in rewards. For when He comes and finds these watching, He will make them sit down to eat, and passing by, He will serve them. But those whom He finds faithfully and wisely dispensing the word of food to the family entrusted to them, He will set over all that He possesses, that is, over all the heavenly joys of the kingdom, not that they alone may hold the Lord, but that they may more abundantly enjoy eternal possession with the other saints. For those who are learned shall shine as the brightness of the firmament, and those who instruct many to righteousness as the stars for endless eternities (Dan. XII). And the Apostle says: The elders who rule well are worthy of double honor, especially those who labor in the word and doctrine (I Tim. V).
Luke 12:45 — On the Gospel of Luke
But if that servant shall say in his heart, 'My Lord delays to come,' and shall begin to beat the male and female servants, and to eat and drink, and to become drunken. Just as in a faithful and wise steward the entire order of good things is taught, how he should live and be rewarded, so also in this most wicked servant is shown the work and damnation of all condemned overseers, who, neglecting the fear of the Lord, not only indulge in luxury themselves, but also incite their subordinates to wrongdoing. Although symbolically it can be understood that beating the male and female servants means corrupting the hearts of the weak, who are not yet strengthened in faith, hope, and charity, by showing them an example of bad behavior or speech. Eating, drinking, and becoming drunk means being occupied with all crimes and worldly pleasures, which dement the mind and lead it astray. Note certainly among the vices of the bad servant that he believed his lord's return to be slow, but not counted among the virtues of the good that he hoped for it quickly, but only that he gave his fellow servants the measure of wheat in time, that is, he showed them either the word of the Lord or the rule of his own example. Indeed, we also read that some good servants were reproved by the Apostle for trembling and anxiously believing the day of the Lord to be imminent, which he himself promised would come unexpectedly. Hence it is proven best, although we fervently desire to know when the Desired One for all nations shall come, to bear patiently not knowing what cannot be known, and just in the example of the good servant, whether he is near or far, to be ready to await and love his coming.
Luke 12:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Observe that it is counted among the vices of a bad servant that he thought the coming of his Lord slow, yet it is not numbered among the virtues of the good that he hoped it would come quickly, but only that he ministered faithfully. There is nothing then better than to submit patiently to be ignorant of that which can not be known, but to strive only that we be found worthy.
Luke 12:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But concerning his punishment it is added, The Lord of that servant will come in a day when he looketh not for him, that is, the day of his judgment or death, and will cut him in sunder.
Luke 12:46 — On the Gospel of Luke
The lord of that servant will come on a day when he does not expect him, and at an hour he does not know, and will cut him in pieces, and appoint his part with the unbelievers. He will cut him not by beheading, but by separating him from the fellowship of the faithful and associating him with those who never belonged to the faith: for he who does not care for his own, and especially for his household, has denied the faith and is worse than an unbeliever, as the Apostle says.
Luke 12:47-48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or else, much is often given also to certain individuals, upon whom is bestowed the knowledge of God's will, and the means of performing what they know; much also is given to him to whom, together with his own salvation, is committed the care also of feeding our Lord's flock. Upon those then who are gifted with more abundant grace a heavier penalty falls; but the mildest punishment of all will be theirs, who, beyond the guilt they originally contracted, have added none besides; and in all who have added, theirs will be the more tolerable who have committed fewest iniquities.
Luke 12:47 — On the Gospel of Luke
But that servant who knew his master's will and did not prepare or act according to his will, will be beaten with many blows. Many, misinterpreting this sentence, do not want to know what they should be doing and ostensibly think they will be beaten less if they are ignorant of what they should have done. But it is one thing not to know, another to be unwilling to know. For he who wishes to learn but is unable does not know; but he who turns his ear away from the voice of truth so that he may remain ignorant, this one is condemned not for ignorance, but for contempt.
Luke 12:48 — On the Gospel of Luke
For there are evidently five senses, with which, while using them in this life, we must cultivate the image of our Creator that we have received: but the people to whom the Decalogue of the law was given through a servant ought to cultivate less. Much more, however, those to whom the grace of eternal life has been entrusted through the Son. And therefore, the gain of this accumulates through the number ten, the gain of that through the number hundred, which no one doubts pertains to the signification of the kingdom of heaven, about to be given to the right. For it is not in vain that, with the same flexure of the fingers, the ten is figured on the left and the hundred on the right. Unless it is because both now the works of the Decalogue, which the letter could not complete, faith perfects, and in the future, it will render to each one according to his works, to those indeed who, according to the patience of good works, seek for glory, honor, and incorruption, eternal life. But, because neither by our own strengths, but by His grace we have been saved through faith, it is rightly said: He forgave both, not having anything whose due they could repay. And indeed, he loves more, to whom more is forgiven. But to whom less is forgiven, he loves less. Because whether you wish to understand the good of the knowledge we received to be perfected, or the foolishness to be avoided that we incurred, much more indeed is granted to the Church than to the Synagogue, which was once defiled by baser, as none of its teachers prohibited it, the filth of idolatry was corrupted, but where sin abounded, grace superabounded (Roman V), and it is now exalted with the higher proclamation of evangelical perfection. To which it is said: Because many prophets and just men desired to see what you see, and did not see; and to hear what you hear, and did not hear (Matthew XIII). Certainly, in this place, it fits what the history of Numbers recounts, that with the spoils of the Medianites divided equally, those who came from the battle gave the five-hundredth head of their portion to the Lord, while the rest gave the fiftieth to the Lord. Because both he who keeps himself safe from hostile incursion by exercising virtue in the camps offers much, but he who, wielding the sword of the word, strikes down countless hosts of the adversary offers much more.
Luke 12:48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or else, much is often given also to certain individuals, upon whom is bestowed the knowledge of God's will, and the means of performing what they know; much also is given to him to whom, together with his own salvation, is committed the care also of feeding our Lord's flock. Upon those then who are gifted with more abundant grace a heavier penalty falls; but the mildest punishment of all will be theirs, who, beyond the guilt they originally contracted, have added none besides; and in all who have added, theirs will be the more tolerable who have committed fewest iniquities.
Luke 12:49 — On the Gospel of Luke
I came to cast fire upon the earth, and what do I wish except that it be kindled? This sentence responds particularly to the question of the blessed Peter inquiring whether the state of a stricter life should be sought by all. Indeed, he says fire is the fervor of the Holy Spirit, which, illuminating the secrets of the heart, provokes with continuous motions towards heavenly things, burns away the vices of carnal desire like thorns and thistles, improves by refining the golden vessels of the Lord's house, and consumes the wood, hay, and stubble; which, as soon as it was sent to the earth, fertilized those hundred and twenty lamps found in the stronghold of Zion with an intimate sprinkling of its light. Of which, when he said above, "Let your loins be girded" (Luke XII), he added, "And your lamps burning." Therefore, you ask (he says) whether I advise all to await the Lord's coming with loins girded and lamps burning: but since for this reason alone I came forth from the Father's bosom and came into the world, that I might kindle men from earthly desires to heavenly desires, what do you think I wish other than that the radiance of this fire illuminates all regions of the world, that the flame of this devotion always grows in the hearts of the faithful until the end of the age, and that it is neither extinguished by any incursions of the faithless nor by waves or gusts?
Luke 12:50 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But He adds, I have a baptism to be baptized with, that is, I have first to be sprinkled with the drops of My own Blood, and then to inflame the hearts of believers by the fire of the Spirit.
Luke 12:50 — On the Gospel of Luke
But I have a baptism to be baptized with. With the staining (he says) of my own blood I must first be washed, and thus inflame the hearts of the believers with the fire of the Spirit, by which they are able to despise or even hate all earthly things simultaneously and their own souls. For the Spirit had not been given, because Jesus had not yet been glorified (Thess. III), that is, the victory of passion. About which elsewhere he says: Can you drink the cup that I drink, or be baptized with the baptism with which I am baptized? (Mark X).
Luke 12:51 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But the manner in which after the baptism of His passion and the coming of the spiritual fire the earth will be burnt, He declares as follows, Suppose ye that I am to give peace, &c.
Luke 12:51 — On the Gospel of Luke
Do you think that I have come to bring peace on earth? No, I tell you, but division. How the earth will burn after the baptism of his passion, after the coming of the spiritual fire, is declared. Indeed, the whole world is divided against itself for faith in Christ; every household has both unbelievers and believers, and therefore a good war has been sent, so that bad peace may be broken. Which Isaiah also prophetically foretold under the guise of Egypt, saying: Behold, the Lord will ascend upon a light cloud, and will enter Egypt, and the idols of Egypt will be moved at his presence, and the heart of Egypt will melt within it, and I will stir Egyptians against Egyptians (Isa. XIX), with some fighting against the faith and others for the faith.
Luke 12:52 — On the Gospel of Luke
For from now on, in one house, there will be five divided, three against two, and two against three. They will be divided, father against son, and son against father, mother against daughter, and daughter against mother, mother-in-law against her daughter-in-law, and daughter-in-law against her mother-in-law.
Luke 12:52 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or in another way. By three are signified those who have faith in the Trinity, by two the unbelievers who depart from the unity of the faith.
Luke 12:53 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But the father is the devil, whose children we were by following him, but when that heavenly fire came down, it separated us from one another, and showed us another Father who is in heaven. The mother is the Synagogue, the daughter is the Primitive Church, who had to bear the persecution of that same synagogue, from whom she derived her birth, and whom she did herself in the truth of the faith contradict. The mother in law is the Synagogue, the daughter in law the Gentile Church, for Christ the husband of the Church is the son of the Synagogue, according to the flesh. The Synagogue then was divided both against its daughter in law, and its daughter, persecuting believers of each people. But they also were divided against their mother in law and mother, because they wished to abolish the circumcision of the flesh.
Luke 12:53 — On the Gospel of Luke
It should be noted how he speaks of the five divided, when it seems he has mentioned six persons: father and son, mother and daughter, mother-in-law and daughter-in-law. And it should be understood that the same woman is designated as both mother and mother-in-law, because she who is the mother of the son is also the mother-in-law of his wife, and thus, she is said to be divided both against her own daughter and against her daughter-in-law. If anyone seeks to interpret these divisions allegorically, three are divided against two, and two against three, because the good oppose the evil, and the evil oppose the good. No one doubts that three pertains to those who maintain faith in the highest Trinity. It is also found fitting that two relates to those who dissent from the unity of faith, and in many places in Scripture, this is proven; notably, unclean animals in the ark are held under this number, and only in Genesis is it said that the works of the second day are not seen by God as good.
Luke 12:54 — On the Gospel of Luke
Moreover, he said to the crowds: When you see a cloud rising in the west, immediately you say, A storm is coming, and so it happens. And when you see the south wind blowing, you say there will be heat, and it happens. The cloud rising from the west signifies his flesh rising from death. For from that, the rain of the Evangelical preaching has been poured upon all lands. The south wind blowing before the heat signifies lighter tribulations before the judgment.
Luke 12:56 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, they who from the change of the elements can easily when they like predetermine the state of the weather, might if they wished also understand the time of our Lord's coming from the words of the Prophets.
Luke 12:56 — On the Gospel of Luke
Hypocrites, you know how to interpret the appearance of the earth and the sky. But how is it that you do not know how to interpret this time? We have briefly touched upon what is mystically signified by the cloud and the south wind. But the literal sense is also clear, because those who from the change of elements could easily predict the state of the weather as they wished, could also, if they wanted, understand this time, that is, the first or second coming of the Lord (for he had warned about both) from the words of the prophets, who have clearly indicated both with the most evident signs, either of things or of years. And lest anyone from the crowd perhaps flatter themselves with their ignorance and plead that they, being unlearned and ignorant of the prophetic readings, could not interpret the course of the times, he vigilantly adds.
Luke 12:57 — On the Gospel of Luke
But why do you not judge for yourselves what is right? Showing them, as rational creatures, and even if they are illiterate, they can by natural instinct discern, either that one who has done works among them which no one else could have done should be understood as beyond human and therefore believed to be God, or that after so many injustices in this age, the just judgment of the Creator is going to come. No one, therefore, from what has been said above, should presume that a servant ignorant of the master's will shall receive few stripes, while in sinning, he avails himself of the excuse of ignorance. For, if I keep silent about other things, from the very fact that he is human, he can neither be ignorant of the evils which he must avoid, nor of the goods which he must seek.
Luke 12:57 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But lest any of the people should allege their ignorance of the prophetical books as a reason why they could not discern the courses of the times, He carefully adds, And why even of yourselves judge ye not what is right, showing them that although unlearned they might still by their natural ability discern Him, who did works such as none other man did, to be above man, and to be God, and that therefore after the injustice of this world, the just judgment of the creation would come.
Luke 12:58 — On the Gospel of Luke
When you go with your adversary to the ruler, on the way, make an effort to be delivered from him, lest perhaps he deliver you to the judge, and the judge deliver you to the officer, and the officer throw you into prison. These things, like the previous admonitions, teach us to trample the allurements of the world underfoot, and to await the coming of the fearful judge with constant expectation. Indeed, our adversary on the way is the word of God opposed to our carnal desires in this present life. One who submits himself humbly to its precepts is thereby delivered from it. Otherwise, he is given over to the judge, and the judge delivers him to the officer, because from the despised word of the Lord, the sinner shall be held guilty in the judgment. The judge delivers him to the officer because he permits him to be dragged by the evil spirit to punishment, so that the spirit may exact the compelled soul to punishment from the body, which voluntarily consented to guilt. The officer throws him into prison because he is thrust back into hell by the evil spirit until the day of judgment comes, from which point onwards he will be tortured along with it in the fires of hell.
Luke 12:58-59 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or else, our adversary in the way is the word of God, which opposes our carnal desires in this life; from which he is delivered who is subject to its precepts. Else he will be delivered to the judge, for of contempt of God's word the sinner will be accounted guilty in the judgment of the judge. The judge will deliver him to the officer, that is, the evil spirit for punishment. He will then be cast into prison, that is, to hell, where because he will ever have to pay the penalty by suffering, but never by paying it obtain pardon, he will never come out from thence, but with that most terrible serpent the devil, will expiate everlasting punishment.
Luke 12:59 — On the Gospel of Luke
I tell you, you will not get out of there until you have paid the very last penny. That is, until you have paid for even the smallest sins. Because you will always be able to pay the penalties by suffering, but never able to obtain forgiveness in return (for there will be no place for forgiveness there), you will never come out from where you will bear the eternal penalties for your deeds.
Luke 13:1 — On the Gospel of Luke
There were present at that very time some who told him about the Galileans whose blood Pilate had mingled with their sacrifices. These Galileans, who were killed by the impious governor at their own sacrifices, indeed paid the penalties for their own crimes with a wicked and impious death. However, it was not their death itself, because even good people could die in such a manner, as the glory of blessed martyrs declares, but their wicked life, for which they would be sent into the second death, that harmed them: indeed, it was for the correction of the living, so that a foolish person might become wiser when seeing someone scourged with a plague: or certainly for the example of those unwilling to be corrected, and therefore destined to perish very badly, they were punished with such a death. Finally, it follows:
Luke 13:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For Pilate, who is interpreted, "The mouth of the hammerer," signifies the devil ever ready to strike. The blood expresses sin, the sacrifices good actions. Pilate then mingles the blood of the Galilæans with their sacrifices when the devil stains the alms and other good works of the faithful either by carnal indulgence, or by courting the praise of men, or any other defilement.
Luke 13:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But because they repented not in the fortieth year of our Lord's Passion, the Romans coming, (whom Pilate represented, as belonging to their nation,) and beginning from Galilee, (whence our Lord's preaching had begun,) utterly destroyed that wicked nation, and defiled with human blood not only the courts of the temples, where they were wont to offer sacrifies, but also the inner parts of the doors, (where there was no entrance to the Galileans.)
Luke 13:2 — On the Gospel of Luke
And responding, he said to them: Do you think that these Galileans were sinners above all other Galileans, because they suffered such things? I tell you, no, but unless you repent, you will all likewise perish. Indeed, those who did not repent similarly perished, because in the fortieth year of the passion of the Lord, the Romans came, identified by Pilate who, as belonging to their nation and kingdom, began from Galilee, whence the preaching of the Lord had commenced, and destroyed so completely the impious nation that not only the courts of the temple where sacrifices were usually offered, but also the inner parts of the house where Galileans had no access, were defiled with human blood. For truly, Pilate, whose name is interpreted as the mouth of a hammerer, symbolizes the devil, always ready to strike, the blood signifies sin, and the sacrifices express good actions, Pilate mingled the blood of the Galileans with their sacrifices, when the devil taints alms, prayers, fasting, and other good deeds of the faithful, either with deadly indulgence of the flesh and blood, or with meditation of hatred, or with the fury of envy, or with the ambition of human praise, or with any other wicked plague, so that although they seem to be offered to the Lord, the crafty adversary makes it so that they benefit nothing to those who offer them, something we wish we did not know happens with us daily.
Luke 13:4 — On the Gospel of Luke
Just as those eighteen upon whom the tower in Siloam fell, and killed them. Do you think that they were worse debtors than all the men who live in Jerusalem? No, I tell you, but unless you repent, you will all likewise perish. And these Jerusalemites, like those Galileans, were not the only sinners, but they were punished to serve as a warning to the rest. Those who were crushed by the fall of the tower predict that all Jews who refuse to repent will perish with their cities. The number eighteen is not without reason, which in Greek is represented by ι and η, that is, the same letters with which the name Jesus begins. For they indicate that they especially deserved to be condemned for preferring to reject rather than accept the name of the Savior. Mystically, however, the tower of Siloam is such as the Psalmist sings: Thou hast led me because thou hast become my hope, a tower of strength in the face of the enemy (Psalm 60). For the very name Siloam, which is interpreted as "sent," where the man blind from birth received light, clearly signifies him who says: I am the light of the world (John 12). And again: And he who sent me is with me (John 8). Concerning whose fall, under the metaphor of a stone, it is said elsewhere: Everyone who falls on that stone will be broken to pieces. But on whom it falls, it will grind him to powder (Luke 20). Otherwise: each of us must build a tower of virtues after having first calculated the costs, lest he be mocked by passers-by if he cannot finish it. This tower will stand firm if properly built. But if erected in pride, lacking a solid foundation, it will fall upon the one who built it.
Luke 13:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Those men of Jerusalem also who were crushed by the falling of the tower, signify that the Jews who refuse to repent will perish within their own walls. Nor without meaning is the number eighteen given, (which number among the Greeks is made up of Ι and Η, that is, of the same letters with which the name of Jesus begins.) And it signifies that the Jews were chiefly to perish, because they would not receive the name of the Saviour. That tower represents Him who is the tower of strength. And this is rightly in Siloam, which is interpreted, "sent;" for it signifies Him who, sent by the Father, came into the world, and who shall grind to powder all on whom He falls.
Luke 13:6 — On the Gospel of Luke
He also spoke this parable. A certain man had a fig tree planted in his vineyard. This fig tree could indeed represent human nature. Well planted, that is, created in the likeness of its author. But when God sought fruit from it for three years, it refused to give because it disdained to obey before the law, under the law, and under grace. But if you look higher, you will notice it, and if generally for all, especially it bears the type of the synagogue. For when that terrible and fearful sentence precedes: "If you do not repent, you will all likewise perish," immediately he adds the parable of the unfruitful and to be uprooted tree, very clearly teaching those to whom he spoke, like the unfruitful fig tree, that if they did not repent, they would be cut down. Therefore, the vineyard of the Lord of Hosts is the house of Israel, as we are taught by the song of Isaiah. But the synagogue established in the same house is the fig tree in the vineyard. But he who allowed his vineyard to be plundered by travelers also commanded the fig tree to be cut down.
Luke 13:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Lord Himself who established the synagogue by Moses, came born in the flesh, and frequently teaching in the synagogue, sought for the fruits of faith, but in the hearts of the Pharisees found none; therefore it follows, And came seeking fruit on it, and found none.
Luke 13:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Which indeed came to pass under the Romans, by whom the Jewish nation was cut off, and thrust out from the land of promise.
Luke 13:7 — On the Gospel of Luke
Then he said to the vinedresser: Behold, for three years I have come seeking fruit on this fig tree and find none. By the vinedresser is expressed the order of apostles and teachers, whose prayers and admonitions suggest the constant care of the people of God. For the Lord very often complained about the unfruitful people of the Jews, that through the three years of his visitation, that is, in the legal edicts, in the prophetic attestations, and in the very grace of the shining Gospel, it remained negligent.
Luke 13:8 — On the Gospel of Luke
And he answering said to him: Lord, let it alone this year also, until I dig around it. It is the voice of the apostles, who after the passion of the Lord earnestly prayed for the Jews, that the vengeance of the Lord's crucifixion might not be sought upon the impenitent. Until I dig (he says) around it, that is, by the root of the unfruitful mind humble it with the sharp hoe of rebuke, and by inflicting, namely, the pressures of the present and the terror of perpetual damnation. Every trench indeed is at the bottom. And certainly rebuke, while it shows the mind to itself, humbles it.
Luke 13:9 — On the Gospel of Luke
And if it indeed produces fruit. But if not, in the future you will cut it down. When He said, "And if it indeed produces fruit," He did not add anything, but suspended the judgment. However, when He added, "But if not," He immediately attached the judgment of future condemnation, saying, "In the future you will cut it down," because evidently He saw the synagogue much more inclined to deny than to confess God. Hence, elsewhere, applying the same figure in facts as He does here in words, He condemned the unfruitful fig tree with the curse of eternal barrenness, showing that even if the apostles correct by digging and rebuke by heaping manure, it would never yield the fruit of repentance but must be cut down by the severity of the strict axe.
Luke 13:10-11 — On the Gospel of Luke
Now He was teaching in one of their synagogues on the Sabbaths, and behold, there was a woman who had had a spirit of infirmity for eighteen years. After the parable of the fig tree was spoken, the Lord is narrated to have been teaching in the synagogue, to intimate that the parable was not referring to anything else but indicating seeking fruit on the fig tree and not finding it, meaning the word was given to the synagogue and not received. However, so that you might not think she would be entirely cut off due to the fault of barrenness but know the remnant is to be saved through the choice of grace, immediately following there is the healing of the primitive Church under the image of a curved woman. This woman had been bent over for eighteen years, a number which is completed by the sixfold multiplication of three, showing that she languished in weak works in the testimony of the law, the prophecy of the prophets, and the revelation of grace. For the number six, in which the world's creation is perfected, signifies the perfection of works. There are three times (as I have said) of the Lord's visitation, in which Judea, knowing more earthly than heavenly things: to work, was bent over for eighteen years from the uprightness of her mind.
Luke 13:11 — On the Gospel of Luke
And she was bent over, unable to straighten up at all. Because she was wise to earthly matters, seeking weakness, and not yet driven to think of heavenly ones, hearing through the prophet: "If you are willing and obedient, you will eat the best from the land." To whom, in contrast, the Apostle says to the members of the Church: "Set your minds on things above, not on earthly things." (Colossians 3).
Luke 13:12 — On the Gospel of Luke
When Jesus saw her, he called her over and said to her, "Woman, you are freed from your infirmity." And he laid his hands on her, and immediately she was made straight, and she glorified God. He saw her through predestined grace, called her through enlightening teaching, laid hands on her with spiritual gifts to help, raised her to glorify God, by promoting her firm in good works until the end. "Those he predestined," says the Apostle, "he also called; those he called, he also justified; those he justified, he also glorified." (Romans 8).
Luke 13:14 — On the Gospel of Luke
But the ruler of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, "There are six days for work. So come and be healed on those days, not on the Sabbath." Jesus healed on the Sabbath, showing that it was now time, according to the prophecy of the Song of Songs, for the day to breathe and the shadows to be removed. But the ruler of the synagogue did not understand this much more excellent sacrament, that by healing on the Sabbath the Lord was intimating, that after the six ages of this world, he would grant the eternal joys of immortal life. In whose figure Moses commanded rest on the Sabbath not from good but from servile, that is harmful, actions, thus prefiguring that time when our secular works would cease, but not the religious works of praising God. Therefore, the ruler of the synagogue is mistaken and misleads, because the law prohibited burdening oneself on the Sabbath, that is being weighed down by sins, not healing a person.
Luke 13:15 — On the Gospel of Luke
Responding to him, the Lord said: "Hypocrites, does not each one of you on the Sabbath untie his ox or donkey from the stall, and lead it to water? Indeed, he reproached the leaders of the synagogue for their faithlessness, and deservedly notes them with the name of hypocrites, that is, dissemblers, who, despite wanting to seem like teachers of the people, would not be ashamed to place the healing of a person after the care of a beast: but in a higher sense, by the word ox and donkey, he signifies a Jew and a Greek. Concerning their calling, it is written: The ox knows its owner, and the donkey its master's crib. Both of these, released from the bonds of sin, have quenched the thirst and heat of this world by the draught of the Lord's fountain.
Luke 13:16 — On the Gospel of Luke
And should not this daughter of Abraham whom Satan has bound for eighteen years long, be set free from this bondage on the Sabbath day? The daughter of Abraham is any faithful soul, the daughter of Abraham is the Church gathered from both peoples into the unity of faith, which, after the time of the law and the fulfillment of the Lord's resurrection, through the sevenfold grace of the Holy Spirit, broke the bonds of long captivity. Indeed, in this way, perhaps the mystery of the Sabbath and the eighteen years can conveniently be understood. It is therefore mystically the same to release the ox or the donkey from the stall to lead it to drink, as it is to raise the daughter of Abraham from the bond of harmful oppression, that is, the Church gathered from Jews and Gentiles to be freed from the snares of sins through the water of baptism, and to be lifted up to hope for heavenly things. Certainly, it must be noted that the most impious heresy, from the fact that the Lord said, the woman bound by Satan, tries to assert that the afflictions of human bodies do not pertain to God as their author, but rather to the devil, as if the devil, although always desiring to harm, could harm anyone unless he received power from the Almighty. For what else is declared not only in the book of blessed Job, which the aforementioned heresy, along with the other books of the Old Testament, and with God Himself who gave it, malignantly spurns as being under the rule of an evil world prince, but also in the Gospel, where the demons could not even enter into the swine unless He Himself permitted it, as we have also taught above."
Luke 13:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But the daughter of Abraham is every faithful soul, or the Church gathered out of both nations into the unity of the faith. There is the same mystery then in the ox or ass being loosed and led to water, as in the daughter of Abraham being released from the bondage of our affections.
Luke 13:17 — On the Gospel of Luke
And as He said these things, all His adversaries were put to shame, and all the people rejoiced at all the glorious things that were done by Him. Those who are ashamed of the sayings of the Savior show that they are rightly to be compared to the barren fig tree. Those who rejoice in His miracles declare that they belong to the daughter of Abraham, giving glory to God for her uplifting, that is, to the Church by the piety of faith.
Luke 13:18 — On the Gospel of Luke
He said therefore, "To what is the kingdom of God like, and to what shall I compare it? It is like a mustard seed. The kingdom of God is the preaching of the Gospel and the knowledge of the Scriptures which leads to life. And concerning which it is said to the Jews, 'The kingdom of God will be taken away from you and given to a people producing its fruits' (Matthew XXI). The kingdom is therefore like a mustard seed, due to the fervor of faith particularly, or because it is said to expel poison. Hence, we also read elsewhere that perfect faith is compared to a mustard seed because it evidently conquers all doctrines of perversity, by its simplicity and humility.
Luke 13:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now the man, is Christ, the garden, His Church, to be cultivated by His discipline. He is well said to have taken the grain, because the gifts which He together with the Father gave to us from His divinity, He took from His humanity. But the preaching of the Gospel grew and was disseminated throughout the whole world. It grows also in the mind of every believer, for no one is suddenly made perfect. But in its growth, not like the grass, (which soon withers,) but it rises up like the trees. The branches of this tree are the manifold doctrines, on which the chaste souls, soaring upwards on the wings of virtue, build and repose.
Luke 13:19 — On the Gospel of Luke
A man took it and planted it in his garden. The man is Christ, the garden is His Church, always to be cultivated by His teachings and gifted with His gifts. It is well said that the same man who planted the seed also took it, because indeed the gifts which He bestowed on us with the Father from divinity, He also took with us from humanity, whence it is said, 'He received gifts among men.' And elsewhere Peter said, 'And having received from the Father the promise of the Holy Spirit, He has poured out this that you yourselves are seeing and hearing.'"
Luke 13:20-21 — Homilies on the Gospels 2.13
A woman took some yeast when the church, by the Lord's generosity, secured the energy of love and faith from on high. She hid this in three measures of flour until the whole batch was leavened. She did this when she performed her ministry of imparting the word of life to parts of Asia Minor, Europe and Africa, until all the ends of the world were on fire with love for the heavenly kingdom.
Luke 13:20-21 — On the Gospel of Luke
And again he said, "To what shall I compare the kingdom of God, and what is it like? It is like leaven that a woman took and hid in three measures of flour until the whole was leavened." A measure called "satum" is a unit of measure according to the custom of the province of Palestine, holding one and a half modii. Therefore, the leaven refers to love, which heats up and stirs the mind. That woman, to whom he previously laid his hands and who immediately stood up straight glorifying God, signifies the Church, of which we are the flour; all who, through the exercise of fear and hope, are ground down by the upper and lower millstones, so that according to the Apostle, we may be one bread and one body in Christ. Therefore, the woman hid the leaven of love in three measures of flour, because the Church commands that we love the Lord with all our heart, all our soul, all our strength. Under the type of Sarah, it is said to Abraham: "Hurry, get three measures of fine flour, knead it, and make cakes" (Gen. XVIII). Also, in the three measures of flour, the three fruits of the Lord's seed can be understood, namely the thirtieth, the sixtieth, and the hundredth, that is, of the married, the continent, and the virgins. And it is fitting that he says until the whole was leavened, because the love hidden in our mind ought to grow until it changes the whole mind into its perfection, so that the soul can love, act, and remember nothing except the love of its Creator. This indeed begins here, but there it is perfected, where, since God is all in all, he warms everyone with the same fire of his love.
Luke 13:20-21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Satum is a kind of measure in use in the province of Palestine, holding about a bushel and a half.
Luke 13:22 — On the Gospel of Luke
However, you say that some are moved to inquire why in the Apocalypse, in the new interpretation, I have assigned Matthew to the lion and Mark to the man; they should have considered, whoever is moved by this, that I did not proclaim this as something new, but as something handed down in the ancient explanation of the fathers. For it did not appear to me from my own insight but I recalled that it had been explained in this way by the blessed Augustine, and I briefly mentioned also from where he affirmed this. It is not without reason that we present his very words, showing what he thought about the evangelists and their typified animals, by which our work may be saved from unjust criticism and this may be confirmed by the authority of such a great doctor.
Luke 13:23 — On the Gospel of Luke
But someone said to him, "Lord, are only a few saved?" And he said to them, "Strive to enter through the narrow door." The hall of salvation is entered through the narrow door because it is necessary to overcome the enticements of this deceitful world through labors and fasts. And he well said, "Strive to enter," because unless the struggle of the mind is fervent, the wave of the world is not overcome, by which the soul is always drawn back to the depths.
Luke 13:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Urged thereto by their love of safety, yet shall not be able, frightened by the roughness of the road.
Luke 13:24 — On the Gospel of Luke
Because many, I tell you, will seek to enter, and will not be able. They seek to enter provoked by the love of salvation, and will not be able deterred by the harshness of the journey. They seek this out of ambition for rewards, from which they soon flee because of the fear of the burdens. Not because the yoke of the Lord is harsh or the burden is heavy, but because they do not want to learn from Him that He is gentle and humble of heart, so that they may find rest for their souls: and thus, the gate by which one enters into life is narrow.
Luke 13:25 — On the Gospel of Luke
But when the head of the family has entered and shut the door, and you begin to stand outside and knock at the door saying: Lord, open to us. The head of the family is evidently Christ, who is everywhere fully present in divinity, indeed He is within those whom He gladdens with His vision in the heavenly homeland, but as if He is still outside to those whom He secretly helps as a comforter in this journey, according to what He promised: Behold, I am with you all days until the end of the age (Matt. XXVIII). But He will enter and shut the door when He leads His whole body, which is the Church, glorified by the glory of the resurrection to the joy of His contemplation, taking away from the reprobates the place of repentance, which He now opens to all who piously knock. For standing outside and knocking at the door is to beg in vain for the mercy they had neglected from God, being separated from the lot of the blessed.
Luke 13:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The master of the house is Christ, who since as very God He is every where, is already said to be within those whom though He is in heaven He gladdens with His visible presence, but is as it were without to those whom while contending in this pilgrimage, He helps in secret. But He will enter in when He shall bring the whole Church to the contemplation of Himself. He will shut the door when He shall take away from the reprobate all room for repentance. Who standing without will knock, that is, separated from the righteous will in vain implore that mercy which they have despised. Therefore it follows, And he will answer and say to you, I know you not whence ye are.
Luke 13:26 — On the Gospel of Luke
Then you will begin to say: We ate and drank in your presence, and you taught in our streets. Or simply to be understood that the Jews, rejecting the mysteries of faith, think themselves known to the Lord if they only bring victims to the temple, feast before the Lord, listen to the reading of the prophets, not knowing what the Apostle says: The kingdom of God is not food and drink, but righteousness and peace, and joy in the Holy Spirit (Rom. XIV); and elsewhere: Whose god is their belly, and whose glory is in their shame (Phil. III), that is, in carnal circumcision; or mystically it is to be felt that they eat and drink before the Lord, who receive the food of the word with worthy eagerness. Hence, those who say these things, as if explaining, add: And you taught in our streets. For sacred Scripture is sometimes food for us, sometimes drink. In more obscure places it is food, because it is as if it is broken down by explaining and swallowed by chewing. Truly, it is drink in clearer places, because it is taken in as it is found. Therefore, they testify that they understood both the hidden and revealed commands of the sacred word, who complain to the judge rejecting them that they ate and drank before him. But it is greatly to be feared what is added.
Luke 13:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or mystically, he eats and drinks in the Lord's presence who eagerly receives the food of the word. Hence it is added for explanation, Thou hast taught in our streets. For Scripture in its more obscure places is food, since by being expounded it is as it were broken and swallowed. In the clearer places it is drink, where it is taken down just as it is found. But at a feast the banquet does not delight him whom the piety of faith commends not. The knowledge of the Scriptures does not make him known to God, whom the iniquity of his works proves to be unworthy; as it follows, And he will say unto you, I know not whence ye are; depart from me.
Luke 13:27 — On the Gospel of Luke
And He will say to you: I do not know where you come from. Depart from me, all you workers of iniquity. He does not (say) that the feasting of legal festivals helps, one whom the piety of faith does not commend, the knowledge of Scriptures does not make known to God, whom the iniquity of deeds shows to His eyes as unworthy.
Luke 13:28 — On the Gospel of Luke
There will be weeping and gnashing of teeth. Weeping is usually stirred by heat, gnashing of teeth by cold. Where a double hell is shown: that is, of excessive cold, and of intolerable heat. Blessed Job's sentence agrees with this saying: They pass by violently from the waters of snow to excessive heat (Job. XXIV). Or certainly the gnashing of teeth betrays the feeling of the indignant, because each one repents too late, groans too late, is angry at themselves too late, who have sinned with such obstinate wickedness.
Luke 13:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But the twofold punishment of hell is here described, that is, the feeling cold and heat. For weeping is wont to be excited by heat, gnashing of teeth by cold. Or gnashing of teeth betrays the feeling of indignation, that he who repents too late, is too late angry with himself.
Luke 13:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Many also at first burning with zeal, afterwards grow cold; many at first cold, on a sudden become warm; many despised in this world, will be glorified in the world to come; others renowned among men, will in the end be condemned.
Luke 13:30 — On the Gospel of Luke
And behold, there are the last who will be first, and there are the first who will be last. The main sense of this sentence indeed is clear from the preceding statements: because the peoples of the Gentiles, living without faith for a long time, would be called to faith, and the Jews, holding the head of faith and justice through many generations, would be turned to the tail. But it can also be understood in this way, that some who are regarded as despicable in this age will have great glory in the future, and others who are glorious among men will be condemned by the strict judge. It can also be understood that many who come late to the service of God will excel in great merits of life, while others who are fervent in spiritual zeal from the earliest age will wear out in the end due to idle sloth.
Luke 13:31 — On the Gospel of Luke
On that same day, some Pharisees approached saying to him: Go out and depart from here, because Herod wants to kill you. And he said to them: Go, tell that fox. He calls Herod a fox because of his deceit and traps, as a fox is an animal full of fraud, always wishing to lurk in a hole, stinking with a foul odor, and never running on straight paths, but on winding trails. All these things are fitting for heretics, of whom Herod holds the type, who try to kill Christ, that is, to take away the humility of Christian faith from believers.
Luke 13:32 — On the Gospel of Luke
Behold, I cast out demons and accomplish healings today and tomorrow, and on the third day I am perfected. These words are understood mystically and figuratively as spoken by the Lord, for he did not suffer on the third day from this day, as he follows by saying:
Luke 13:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Because of his wiles and stratagems He calls Herod a fox, which is an animal full of craft, concealing itself in a ditch because of snares, having a noisome smell, never walking in straight paths, all which things belong to heretics, of whom Herod is a type, who endeavours to destroy Christ (that is, the humility of the Christian faith) in the hearts of believers.
Luke 13:33 — On the Gospel of Luke
Nevertheless, I must walk today and tomorrow, and the next day, for it is not possible for a prophet to perish outside of Jerusalem. Therefore, what he says, I cast out demons, and accomplish healings today and tomorrow, and on the third day I am perfected (Luke XIII), is referred to his body which is the Church. For demons are cast out, when the Gentiles believe in him, forsaking ancestral superstitions: and healings are accomplished, when life is lived according to his precepts, after renouncing the devil and this world until the end of the resurrection. By which, as if on the third day, it will be perfected to fullness like the angels, that is, the Church will be perfected through the immortality of the body.
Luke 13:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In calling upon Jerusalem, He addresses not the stones and buildings of the city, but the dwellers therein, and He weeps over it with the affection of a father.
Luke 13:34 — On the Gospel of Luke
Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I wanted to gather your children together as a hen gathers her chicks under her wings, and you were not willing. Jerusalem does not refer to the stones and buildings of the city, but to its inhabitants, whom he laments with a father's affection, as we also read in another place that upon seeing her, he wept. But in saying, "How often I wanted to gather your children," he testifies that all the prophets were sent by him. The similarity of the bird gathering its nest under its wings is also read in the song of Deuteronomy: "As an eagle protects its nest and desires over its chicks, spreading its wings, it took them and bore them on its feathers" (Deut. XXVIII). And fittingly, the one who had called Herod a fox pondering his own death, compares himself to a bird. For the deceitful fox never ceases to lay snares for birds.
Luke 13:35 — On the Gospel of Luke
Behold, your house is left to you desolate. The same city which he had called his nest, he now calls the house of the Jews. Which, not undeservedly, is left to its own dominion, stripped of the Lord's help, because it not only despised being protected by that almighty bird—which Matthew names a hen under its wings—but also handed over that same bird, who wished to protect it, to be devoured by foxes, that is, to be crucified by Herod and Pilate. Without delay, the realm of those same foxes, that is, the kingdom of the earth, is given to plunder. For after the Lord was killed, the Romans came, and like stripping an empty nest, took their place, people, and kingdom.
Luke 13:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The city itself which He had called the nest, He now calls the house of the Jews; for when our Lord was slain, the Romans came, and plundering it as a deserted nest, took away both their place, nation, and kingdom.
Luke 14:1 — On the Gospel of Luke
And it happened when he entered the house of a certain ruler of the Pharisees on the Sabbath to eat bread, and they watched him closely, and behold, there was before him a certain man suffering from dropsy. The disease of dropsy takes its name from a watery humor. For in Greek, ὕδωρ means water. It is a subcutaneous liquid born from a defect of the bladder, with swelling, and foul breath. It is peculiar to the dropsical person, the more the disordered humor abounds, the more they thirst. And so it is rightly compared to him whom the flowing excess of carnal pleasures oppresses. It is compared to the avaricious rich man, who, the more abundant his riches are, which he does not use well, the more ardently he covets such things.
Luke 14:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Mystically, the dropsical man is compared to him who is weighed down by an overflowing stream of carnal pleasures. For the disease of dropsy derives the name from a watery humour.
Luke 14:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
When it is said that Jesus answered, there is a reference to the words which went before, And they watched him. For the Lord knew the thoughts of men.
Luke 14:3 — On the Gospel of Luke
And Jesus answering, spoke to the lawyers and Pharisees, saying: Is it lawful to heal on the Sabbath day? But they remained silent. What is said of Jesus answering refers to what has been mentioned earlier: And they watched him closely. For the Lord knows the thoughts of men. But they rightly remain silent when questioned, seeing that whatever they say is said against them. For if it is lawful to heal on the Sabbath, why do they watch the Savior to see if he heals? If it is not lawful, why do they themselves provide care for animals on the Sabbath?
Luke 14:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But they who were asked, are rightly silent, for they perceived that whatever they said, would be against themselves. For if it is lawful to heal on the sabbath day, why did they watch the Saviour whether He would heal? If it is not lawful, why do they take care of their cattle on the sabbath? Hence it follows, But they held their peace.
Luke 14:4 — On the Gospel of Luke
He himself, after taking hold of him, healed and dismissed him. By provident dispensation the Lord heals the dropsical man before the lawyers and Pharisees, and soon disputes against avarice, so that through the sickness of this body, the sickness of their heart might be expressed. After many exhortations in his disputation, it is added: "But the Pharisees who were lovers of money heard all these things, and they derided him." Indeed, the dropsical man, the more he drinks, the more he thirsts. And every greedy person multiplies his thirst, who, when he has obtained the things he desires, pants for others even more.
Luke 14:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By these words He so refutes His watchers, the Pharisees, as to condemn them also of covetousness, who in the deliverance of animals consult their own desire of wealth. How much more then ought Christ to deliver a man, who is much better than cattle! By a suitable example then He settles the question, showing that they violate the sabbath by a work of covetousness, who contend that he does so by a work of charity. Hence it follows, And they could not answer him again to these things. In this example also He well refers to the ox and the ass; so as to represent either the wise and the foolish, or both nations; that is, the Jew oppressed by the burden of the law, the Gentile not subject to reason. For the Lord rescues from the pit of concupiscence all who are sunk therein.
Luke 14:5 — On the Gospel of Luke
And responding to them, he said: "Which of you, having a donkey or an ox that has fallen into a pit, will not immediately pull it out on the Sabbath day?" Thus he convicts the observing Pharisees, so that he also condemns them for avarice. He said, "If you on the Sabbath hasten to rescue a donkey or an ox or any other animal that has fallen into a pit, not for the sake of the animal, but consulting your avarice, how much more ought I to free a man, who is much better than an animal?" Accordingly, he compared the dropsical man to an animal that had fallen into a pit, for he was oppressed by fluid. Just as he had compared the woman who had been bound for eighteen years and was freed from that bondage to an animal that is loosed to be led to water. And fittingly in both cases he placed the ox and the donkey, because whether we perceive them to signify the wise or the dull, or as it is said above, both peoples, so that he whose neck the yoke of the law has chafed, and him whom any deceiver has found, like a brute animal retaining no reason, has led astray with error wherever he wished, the Savior, coming, found all bound in the chains of Satan, all sunk in the deep pit of desire. For there is no distinction. For all have sinned and fall short of the glory of God, being justified freely by his grace through the redemption that is in Christ Jesus (Rom. III).
Luke 14:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But as the Evangelist calls this admonition a parable, we must briefly examine what is its mystical meaning. Whosoever being bidden has come to the marriage feast of Christ's Church, being united to the members of the Church by faith, let him not exalt himself as higher than others by boasting of his merits.
Luke 14:7 — On the Gospel of Luke
He also spoke a parable to those who were invited, noting how they chose the best places, saying to them, "When you are invited to a wedding, do not sit in the first place." Indeed, this admonition of the Savior is plain on the surface, teaching humility, which is praiseworthy not only before God but also among men, but since the evangelist does not call this a parable in vain, we must briefly consider what it also signifies mystically. In many passages, it appears that Christ and the Church's union are called a wedding. One such passage is: "Can the children of the wedding fast while the bridegroom is with them?" (Mark II). Another is: "The kingdom of heaven is like a king who made a wedding feast for his son and sent his servants to call the invited to the wedding" (Matt. XXII). Therefore, whoever having been invited attends these weddings, that is, unites himself to the members of the Church through the grace of faith, should not sit in the first place, that is, should not, by boasting of his merits, exalt himself as superior to others. Let him indeed strive, according to the parable of another place, to appear clad in the wedding garment, that is, shining with the splendor of virtues, but let him adorn the attire of these virtues with the place of devoted humility.
Luke 14:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For he will have to give place to one more honourable who is bidden afterwards, seeing that he is overtaken by the activity of those who followed him, and with shame he occupies the lowest place, now that knowing better things of the others he brings low whatever high thoughts he once had of his own works.
Luke 14:9 — On the Gospel of Luke
Lest perhaps someone more honorable than you has been invited by him, and the one who invited both him and you comes and says to you, "Give this man your place," and then you begin with shame to take the lowest place. He gives place to the one invited after, who, made more secure by the confidence of his long conversation, is surpassed by the swiftness of those who have followed Christ. And with shame, he holds the lowest place when, recognizing better things in others, he humbles whatever high thoughts he had of his own works, saying with the Prophet, "I am poor and in labor from my youth, yet having been exalted, I am humbled and confounded" (Psalm LXXIII).
Luke 14:10 — On the Gospel of Luke
But when you are invited, go, recline in the lowest place. The more you are, he says, humble yourself in everything (Eccli. III). And the Psalmist boasts: "I have been humbled in every way, Lord, revive me according to your word" (Ps. CXVIII). Clearly indicating that he can be revived by the Lord if he himself feels humble about his virtues.
Luke 14:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But a man sits in the lowest place according to that verse, The greater thou art, humble thyself in all things. (Eccles. 3:18.) But the Lord when He cometh, whomsoever He shall find humble, blessing him with the name of friend, He will command him to go up higher. For whoever humbleth himself as a little child, he is the greatest in the kingdom of heaven. But it is well said, Then shalt thou have glory, that thou mayest not begin to seek now what is kept for thee in the end. It may also be understood, even in this life, for daily does God come to His marriage feast, despising the proud; and often giving to the humble such great gifts of His Spirit, that the assembly of those who sit at meat, i. e. the faithful, glorify them in wonder.
Luke 14:11 — On the Gospel of Luke
For everyone who exalts himself will be humbled, and he who humbles himself will be exalted. And from this conclusion it is clearly evident that the preceding speech of the Lord must be understood figuratively. For not everyone who exalts himself before men will immediately be humbled, nor will everyone who humbles himself in the sight of men be exalted by them, but on the contrary, sometimes those who elevate themselves either to the height of honor or to some other obtained glory continue to be exalted until the end. Similarly, anyone who is humble and modest, content in his own mediocrity, perseveres until the end of life. And therefore, according to the truth, everyone who imprudently elevates himself because of his merits will be humbled by the Lord, and he who wisely humbles himself concerning his good deeds will be exalted by Him; without a doubt, this preceding speech of the Redeemer, which forbids seeking the first seats at feasts, corresponds to the same meaning.
Luke 14:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But in the general conclusion which is added, it is plainly declared that the preceding discourse of our Lord must be understood typically. For not every one who exalts himself before men is abased; nor is he who humbleth himself in their sight, exalted by them. But whoever exalteth himself because of his merits, the Lord shall bring low, and him who humbleth himself on account of his mercies, shall He exalt.
Luke 14:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Brothers then, and friends, and the rich, are not forbidden, as though it were a crime to entertain one another, but this, like all the other necessary intercourse among men, is shown to fail in meriting the reward of everlasting life; as it follows, Lest perchance they also bid thee again, and a recompense be made thee. He says not, "and sin be committed against thee." And the like to this He speaks in another place, And if ye do good to those who do good to you, what thank have ye? (Luke 6:33.) There are however certain mutual feastings of brothers and neighbours, which not only incur a retribution in this life, but also condemnation hereafter. And these are celebrated by the general gathering together of all, or the hospitality in turn of each one of the company; and they meet together that they may perpetrate foul deeds, and through excess of wine be provoked to all kinds of lustful pleasure.
Luke 14:12 — On the Gospel of Luke
And he said also to the one who had invited him: When you give a luncheon or a dinner, do not call your friends, nor your brothers, nor your relatives, nor your rich neighbors. He does not forbid celebrating feasts with brothers, friends, and the rich, as if it were a crime, but shows that, like other necessary human commerce, where even sinners lend to sinners to receive equal returns, such actions are of no value in acquiring the rewards of heavenly life. Finally, he adds:
Luke 14:13 — On the Gospel of Luke
But when you make a banquet, call the poor, the weak, the lame, the blind, and you will be blessed, because they do not have the means to recompense you. For a recompense will be given to you in the resurrection of the just. He speaks of the resurrection of the just, who, although all will rise, it is rightly called their own, who do not doubt they will come to be blessed in this. Therefore, he who calls the poor to a banquet will receive a reward in the future. He who calls friends, brothers, and the wealthy receives his reward. But even if he does this for God's sake in the example of the sons of blessed Job, as other duties of brotherly love, He who commanded it will reward. He who invites gluttons and the luxurious for the sake of wantonness will be punished in the future with eternal penalty.
Luke 14:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And though all rise again, yet it is called the resurrection of the just, because in the resurrection they doubt not that they are blessed. Whoever then bids the poor to his feast shall receive a reward hereafter. But he who invites his friends, brothers, and the rich, has received his reward. But if he does this for God's sake after the example of the sons of Job, God, who Himself commanded all the duties of brotherly love, will reward him.
Luke 14:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But because some receive this bread by faith merely, as if by smelling, but its sweetness they loathe to really touch with their mouths, our Lord by the following parable condemns the dulness of those men to be unworthy of the heavenly banquet. For it follows, But he said unto him, A certain man made a great supper, and bade many.
Luke 14:15 — On the Gospel of Luke
When one of those who reclined at table with him heard this, he said to him, "Blessed is the one who will eat bread in the kingdom of God." The bread eaten in the kingdom of God, according to Cerinthus, is not to be understood as food of the body, but truly he who says: "I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever" (John VI). That is, if anyone perfectly incorporated into the sacrament of my Incarnation is deemed worthy to enjoy the vision of my divine majesty, this one will rejoice in the everlasting happiness of immortal life. But because some receive this bread by faith alone, as if by worshipping, but disdain to truly taste its sweetness, the following parable condemns such laxity as unworthy of the heavenly feast. It follows:
Luke 14:16 — On the Gospel of Luke
But he said to him: A certain man made a great supper, and called many. Who is this man, but he of whom it is said by the prophet: "And he is a man, and who knows him?" He made a great supper, for he has prepared for us the fullness of internal sweetness. Because he calls many, but few come, because sometimes those who are subject to him through faith contradict his everlasting feast by living badly.
Luke 14:17 — On the Gospel of Luke
And he sent his servant at supper time to say to those who were invited that they should come, for everything is now ready. What is the supper time if not the end of the world? In which we indeed are, as Paul long ago bears witness, saying: We are those upon whom the ends of the ages have come (I Cor. X). If, therefore, it is now the supper time when we are called, we ought much less to excuse ourselves from the banquet of God as we see the end of the age now approaching. That this banquet of God is called not a lunch but a supper, is because after lunch supper remains; but after supper no banquet remains. And because the eternal banquet of God will be prepared for us at the end, it was fitting that it should be called not lunch, but supper. But who is denoted by this servant who is sent by the householder to invite, if not the order of preachers? To repel our disdain, everything is now ready, because to cleanse the tepidity of our minds, the unique lamb who takes away the sins of the world was slain for us in the supper of God.
Luke 14:18 — On the Gospel of Luke
And they all began to make excuses together. God offers what should have been asked for, without being asked He wants to give what could scarcely have been hoped for. Because He would deign to lavish when asked, He is despised when ready, He announces the delights of eternal refreshment, and yet all at once they make excuses. But some say: We do not want to excuse ourselves; for we indeed rejoice to be called and to arrive at that supper of heavenly refreshment. They truly say this, if they do not love earthly things more than heavenly ones, if they are not more occupied with bodily matters than with spiritual ones. From here also the very cause of those making excuses is added when it is immediately said:
Luke 14:19 — On the Gospel of Luke
And another said: I have bought five yoke of oxen, and I go to prove them. I pray thee, have me excused. What do we understand by the five yokes of oxen, if not the five senses of the body? Which are rightly also called yokes, because they are doubled in both sexes. These bodily senses, namely, since they are unable to comprehend what is internal but only know externals, and forsaking inner things touch only what is outside, rightly signify curiosity through them. For curiosity is indeed a serious vice, which, while leading anyone's mind to investigate the outward life of another, always hides its own inner things from him. For this reason, it is also said of these same five yokes of oxen: I go to prove them, because indeed sometimes examination pertains to curiosity. But it should be noted that both he who excuses himself from the supper of his inviter on account of the farm, and he who excuses himself on account of proving the yokes of oxen, mixes words of humility, saying: I pray thee, have me excused. For while he says "I pray," and yet scorns to come, humility sounds in his voice, pride in his action. And behold, the wicked each judge this when they hear it, yet do not cease to do the things they judge. For when we say to anyone acting perversely: Turn, follow God, leave the world, where do we call them if not to the Lord's supper? But when they respond: Pray for me, for I am a sinner, I cannot do this, what else do they do but request and excuse themselves? For saying, "I am a sinner," indicates humility, but adding, "I cannot turn," demonstrates pride.
Luke 14:20 — On the Gospel of Luke
And another said: I have married a wife, and therefore I cannot come. What is understood by a wife, except carnal pleasure? For although marriage is good and instituted by Divine Providence for the propagation of offspring, some nevertheless seek in it not the fruitfulness of offspring, but the desires of pleasure. And therefore, through a just matter, an unjust matter can not incongruously be signified. Therefore, the highest Master of the house invites us to the banquet of the eternal feast, but while this one is occupied with earthly care, another is devoured by the keen thought of another's actions, and even the mind of another is polluted by carnal pleasure, each fastidious one does not hasten to the feasts of eternal life.
Luke 14:21 — On the Gospel of Luke
And the servant returned and reported these things to his master. Then the head of the household, being angry, said to his servant: Go out quickly into the streets and alleys of the city, and bring in the poor, and the crippled, and the blind, and the lame. Behold, whoever clings to earthly substance more than justly refuses to come to the Lord's supper; whoever strives in the labor of curiosity despises the prepared nourishment of life; whoever clings to carnal desires rejects the spiritual banquet of the feast. Therefore, since the proud refuse to come, the poor are chosen. Why is this? Because, according to Paul's word, God chooses the weak of the world to confound the strong (1 Cor. 1). But the poor and weak are said to be those who consider themselves weak in their own judgement. For there are also the poor and seemingly strong, who, even positioned in poverty, are proud. The blind, however, are those who have no light of understanding. And the lame are those who do not have upright steps in action. But as the vices of morals are designated in the weakness of members, it is clear that just as those who were invited and refused to come were sinners, so too those invited and who come are sinners; but proud sinners are rejected, and humble sinners are chosen. Therefore, He chooses those whom the world despises, because often that very contempt brings a man back to himself. The poor and weak, the blind and lame are called and come, because the weak and despised in this world often hear God's voice all the more quickly, since they do not have where they find delight in this world. But, having brought the poor to the supper, let us hear what the boy adds:
Luke 14:22 — On the Gospel of Luke
Lord, it has been done as you commanded, and still there is room Many such were gathered from Judea to the Lord's supper, but the multitude from the Israelite people did not fill the place of the heavenly feast. The crowd of Jews has already entered, but still there is room in the kingdom, where the multitude of the Gentiles ought to be received. Hence, it is also said to the same servant:
Luke 14:23 — On the Gospel of Luke
Go out into the highways and hedges, and compel them to come in, so that my house may be filled. When the Lord invites from the streets and alleys to the feast, He evidently designates those people who knew how to hold the law in urban life. But when He commands His guests to be collected from the highways and hedges, He clearly seeks to gather the rural people, that is, the Gentiles. It is notable in this third invitation, that it is not said, Invite, but Compel to enter. For there are some who understand the good that must be done, but cease to do it. As we said above, it often happens to them that they are struck by the adversity of this world in their carnal desires. For often they waste away with long illness, or fall afflicted by injuries, or are struck by heavier losses, criticizing themselves in their desires, and turn their hearts to the Lord. Therefore, when they are broken by the adversities of this world and return to the love of God, and are corrected from the desires of present life, what are they but compelled to enter? But the very sentence which immediately follows is terrifying. For He says:
Luke 14:24 — On the Gospel of Luke
"But I tell you, none of those men who were invited shall taste my banquet." Behold, He calls through Himself, He calls through angels, He calls through the Fathers, He calls through shepherds, He often calls through miracles, He often calls through scourges, sometimes He calls through the prosperity of this world, sometimes through adversity. Let no one disdain, lest while they excuse being called, when they wish to enter they may not be able to.
Luke 14:26 — On the Gospel of Luke
Now great crowds were traveling with him, and he turned and said to them: If anyone comes to me and does not hate his father and mother, wife and children, brothers and sisters, yes, even his own life, he cannot be my disciple; and whoever does not carry his cross and follow me cannot be my disciple. I want to inquire how we are instructed to hate parents and close relatives according to the flesh, who are even commanded to love our enemies. And certainly, regarding the wife, the Truth says: "What God has joined together, let no man separate" (Mark 10). And Paul says: "Husbands, love your wives as Christ loved the Church" (Ephesians 5). Behold, the disciple instructs that a wife should be loved, while the Master says: "Anyone who does not hate his wife cannot be my disciple." Does the judge announce one thing, and the herald proclaim another? Or can we both hate and love at the same time? But if we weigh the force of the command, we may do both by discernment, so that those who are linked to us by fleshly kinship, we love as relatives and avoid as adversaries in the way of God. And so that the Lord might show that this hatred towards neighbors does not stem from unfeelingness but from charity, he immediately added, saying: "Yes, even his own life." For we then properly hate our own life when we do not yield to its carnal desires, when we break its appetite, and when we oppose its pleasures. Therefore, what is despised leads to a better outcome, being loved through what seems like hatred. Thus, we should exhibit the discretion of this hatred towards our neighbors, so that we love them for what they are, but hate that which hinders us in the way of God. How this same hatred towards our own souls should be demonstrated, the Truth reveals by adding, saying:
Luke 14:27 — On the Gospel of Luke
And he who does not bear his cross and come after me cannot be my disciple. For the cross is called so from torment. And we bear the cross of the Lord in two ways: either when we afflict the flesh through abstinence, or when we consider the need of our neighbor as our own through compassion. For he who shows sorrow for another's necessity bears the cross in his mind. But it must be known that there are some who practice abstinence of the flesh not for God, but for empty glory; and there are many who render compassion to their neighbor not spiritually, but carnally, so that they indulge them not for virtue, but, as it were, by pitying them, foster their faults. These, indeed, seem to bear the cross but do not follow the Lord. Therefore, rightly does the same Truth say: He who does not bear his cross and come after me cannot be my disciple. For to bear the cross and follow the Lord is either to show abstinence of the flesh or compassion to the neighbor with the intention of eternal study. For whoever does this for a temporal intention may indeed bear the cross but refuses to follow the Lord. Because sublime commandments have been given, the comparison of building a height is immediately added, when it is said:
Luke 14:28 — On the Gospel of Luke
For which of you, wishing to build a tower, does not first sit down and calculate the cost necessary to complete it? For in all things, the end must be considered. Everything we do should be preceded by the effort of consideration. Behold, according to the voice of Truth, he who builds a tower prepares the cost of the building. Therefore, if we wish to construct the tower of humility, we must first prepare ourselves for the adversities of this world. For the distinction between earthly and heavenly building is this: that the earthly building is constructed by collecting expenses, while the heavenly building is constructed by dispersing expenses. We make expenses for the former by collecting what we do not have; we make expenses for the latter by even relinquishing what we have. It must indeed be considered what is said:
Luke 14:29-30 — On the Gospel of Luke
Lest after he has laid the foundation, and is not able to finish it, all who see it begin to mock him, saying, 'This man began to build and was not able to finish.' For, according to Paul's words, we have been made a spectacle to the world, to angels and to men. And in all that we do, we must consider our hidden adversaries, who always pay attention to our works, always rejoice in our shortcomings. Observing whom the Prophet says: "My God, in you I trust, I will not be ashamed, nor let my enemies mock me" (Psalm 25). For if we do not vigilantly watch against evil spirits when intent on good works, we suffer the mockers whom we have as persuaders to evil. But since a comparison was given about constructing a building, now a likeness from lesser to greater is added, so that greater things may be weighed from the smallest matters. For it follows:
Luke 14:31 — On the Gospel of Luke
Or what king, going to engage in war against another king, will not first sit down and consider whether he is able with ten thousand to meet the one who comes against him with twenty thousand? Otherwise, while the other is still far away, he sends a delegation and asks for the terms of peace. A king comes against a king in equal battle, and yet, if he perceives that he cannot be sufficient, he sends a delegation and asks for terms of peace. With what tears, therefore, must we hope for pardon, who in that dreadful trial do not come to judgment equally with our king, whom undeniably our condition, weakness, and cause present as inferior? But perhaps we have already severed the faults of evil work, already we have outwardly declined all depravities; do we suffice to give an account of our thoughts? Therefore, when a double army comes against a single one, it examines us, scarcely prepared in our deeds alone, simultaneously concerning our deed and thought. And therefore, while it is still far away, let us send a delegation, let us ask for the things of peace. It is said to be far away, because it is not yet seen presently through judgment. Let us send our delegation, our tears, let us send works of mercy, let us sacrifice on His altar the offerings of placation. This is our delegation, which appeases the coming king.
Luke 14:33 — On the Gospel of Luke
Thus therefore, any one of you who does not renounce all that he possesses cannot be my disciple. The Lord very clearly teaches with this conclusion what it means to build a tower or to make peace with a stronger king: namely, to be his disciple; and to prepare the costs to complete the tower, and to send a delegation to obtain peace, is nothing else but to renounce all that we possess. Among such possessions, even the love of our neighbors, as mentioned earlier, and our own soul, which some think is referred to for this temporal life, must be understood in such a way that we possess it temporarily so that it does not hinder us from the eternal, if anyone should threaten to take it away. There is certainly a difference between renouncing all things and leaving all things; it is for the few and the perfect to leave all things, to set aside the cares of the world, and to aspire solely to eternal desires. But it is for all the faithful to renounce all that they possess, that is, to hold onto worldly things in such a way that they are not held by them in the world; to have temporal things in use, eternal things in desire; to manage earthly things in such a way that yet with the whole mind they strive for heavenly things.
Luke 14:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But there is a difference between renouncing all things and leaving all things. For it is the way of few perfect men to leave all things, that is, to cast behind them the cares of the world, but it is the part of all the faithful to renounce all things, that is, so to hold the things of the world as by them not to be held in the world.
Luke 14:34-35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He had said above that the tower of virtue was not only to be begun, but also to be completed, and to this belongs the following, Salt is good. It is a good thing to season the secrets of the heart with the salt of spiritual wisdom, nay with the Apostles to become the salt of the earth. (Matt. 5:14.) For salt in substance consists of water and air, having a slight mixture of earth, but it dries up the fluent nature of corrupt bodies so as to preserve them from decay. Fitly then He compares His disciples to salt, inasmuch as they are regenerated by water and the Spirit; and as living altogether spiritually and not according to the flesh, they after the manner of salt change the corrupt life of men who live on the earth, and by their own virtuous lives delight and season their followers. As if He says, "If a man who has once been enlightened by the seasoning of truth, falls back into apostacy, by what other teacher shall he be corrected, seeing that the sweetness of wisdom which he tasted he has cast away, alarmed by the troubles or allured by the attractions of the world; hence it follows, It is neither fit for the land, nor yet for the dunghill, &c. For salt when it has ceased to be fit for seasoning food and drying flesh, will be good for nothing. For neither is it useful to the land, which when it is east thereon is hindered from bearing, nor for the dunghill to benefit the dressing of the land. So he who after knowledge of the truth falls back, is neither able to bring forth the fruit of good works himself, nor to instruct others; but he must be cast out of doors, that is, must be separated from the unity of the Church. Let him hear also not by despising, but by doing what he has learnt.
Luke 14:34 — On the Gospel of Luke
Salt is good: But if the salt has also lost its flavor, how shall it be seasoned? He refers to the preceding, where he commanded not only the beginning but also the completion of the tower of virtues. Indeed, it is good to hear the word of God, to more frequently season the hidden things of the heart with the salt of spiritual wisdom, even to become salt of the earth with the apostles, that is, to suffice for saturating the minds of those who still think of earthly things. But if anyone once enlightened by the seasoning of truth returns to apostasy, by what other teacher will he be corrected, who has rejected the sweetness of wisdom which he himself has tasted, whether terrified by worldly adversities or enticed by allurements? According to what some wise man said: Who will heal the enchanter bitten by the serpent? (Eccl. XII) By which sentence it is not undeservedly believed that Judas Iscariot and his companions themselves are designated, who, overcome by avarice, did not hesitate to betray his rank of apostleship and to hand over the Lord.
Luke 14:35 — On the Gospel of Luke
Neither is it fit for the land nor for the dunghill, but it shall be cast outside. Just as salt which has lost its savor, when no longer useful for seasoning food or preserving meat, is good for nothing (for it is not fit for the land, as its application hinders growth, nor for the dunghill, as it harms fertile soil mixed with it, preventing the seeds of crops from sprouting, and rather extinguishes them), so anyone who, after knowing the truth, turns back, neither brings forth the fruit of good works nor cultivates others, but is to be cast outside, that is, to be separated from the unity of the Church, so that, according to the preceding parable, the mocking enemies may say, "This man began to build and was not able to finish." And therefore, the exhortation is very useful when it is said:
Luke 15:1-2 — On the Gospel of Luke
But the tax collectors and sinners were approaching him to hear him, and the Pharisees and scribes murmured, saying, "This man receives sinners and eats with them." Because not only can the righteous sin through inertia, but also the sinner can repent through diligence, after it is narrated that the tasteless salt must be cast outside, immediately a group of penitents is described being admitted within, who, approaching to hear the word of God, were received not only for conversation but also for dining together. Seeing this, the Pharisees were indignant, because true righteousness has compassion, and false righteousness has indignation, although the righteous may rightly be indignant with sinners. But it is one thing to act out of pride, and another out of zeal for discipline. But those who were so sick that they did not realize they were sick, until they recognized what they were, the heavenly physician heals them with gentle remedies, presents a kind example, and presses with tenderness on the swollen heart of the wound; he says:
Luke 15:4 — On the Gospel of Luke
Which one of you, having a hundred sheep, and if he loses one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost until he finds it? Behold, in a marvelous dispensation of kindness, Truth has given a parable that man might both recognize in himself and that it particularly pertains to the very Creator of men. For since the number one hundred is perfect, He had a hundred sheep when He created the substance of angels and men. But one sheep was lost when man, by sinning, abandoned the pastures of life. He left the ninety-nine sheep in the wilderness because He left those lofty choirs of angels in heaven. Why is heaven called a wilderness, unless it is because it is said to be abandoned? Man deserted heaven when he sinned. Moreover, ninety-nine sheep remained in the wilderness when the Lord was seeking the one on earth because the number of rational creatures, namely angels and men, made to see God, was diminished by the loss of man, and in order to complete the perfect number of sheep in heaven, the lost man was sought on earth.
Luke 15:5 — On the Gospel of Luke
And when he has found it, he lays it on his shoulders, rejoicing. He laid the sheep on his shoulders because, taking on human nature, He Himself bore our sins.
Luke 15:6 — On the Gospel of Luke
And coming home, he calls together his friends and neighbors, saying to them, Rejoice with me, for I have found my sheep that was lost. Having found the sheep, he returned home, because our Shepherd returned to the heavenly kingdom after restoring man. There he found friends and neighbors, namely those choirs of angels. Who are his friends, because they continually keep his will in their stability. They are also his neighbors, because they enjoy the brightness of his vision with their constant presence. And note that he does not say, Rejoice with the found sheep, but Rejoice with me, because our life is his joy, and when we are led back to heaven, we fulfill the solemnity of his joy.
Luke 15:7 — On the Gospel of Luke
I tell you that there will be joy in heaven over one sinner who repents, more than over ninety-nine just persons who do not need repentance. There will be more joy in heaven over converted sinners than over just persons standing still, because often those who know they are not oppressed by the weight of sins indeed stand in the path of righteousness, commit no unlawful deeds, yet do not long anxiously for the heavenly homeland. And they allow themselves to use lawful things as much as they remember not committing any unlawful acts, and often they remain sluggish in performing the foremost good deeds because they are very secure in that they have committed no grievous evils. But on the other hand, sometimes those who remember having committed some unlawful acts burn with love for God from their very sorrow, and strive in great virtues. There is therefore more joy in heaven over a converted sinner than over a standing just one, because even a leader in battle loves more the soldier who, after fleeing, returns and strikes the enemy bravely than the one who never turned his back and never did anything valiantly. But among these things, it must be known that there are many just ones in whose life there is so much joy that no repentance of sinners can in any way be placed before them. For many are aware of no evil within themselves, and yet they exercise themselves in the affliction of such great fervor, as if they were anguished by all sins, reject even all lawful things, are sublimely girded for the contempt of the world, rejoice in lamentations, humble themselves in all ways; and just as some bewail the sins of their works, so these lament the sins of their thoughts. Hence it must be concluded how much joy it brings to God when the just humbly mourn, if it makes joy in heaven when the unjust condemns through repentance what he has wrongly committed.
Luke 15:8 — On the Gospel of Luke
Or what woman having ten drachmas, if she loses one drachma, does not light a lamp, and sweep the house, and search diligently until she finds it? He who is signified by the shepherd, he also is signified by the woman. For He Himself is God, He Himself is the Wisdom of God. And because the image is expressed on the drachma, the woman lost the drachma when man, who had been created in the image of God, by sinning departed from the likeness of his Creator. But the woman lights a lamp because the wisdom of God appeared in humanity. Indeed, the lamp is light in a vessel. The light in the vessel is divinity in flesh. When the lamp is lit, the house is swept, for as soon as His divinity shone through the flesh, our whole conscience was shaken. The house is swept when human conscience is disturbed by considering its own guilt; when the house is swept, the drachma is found, because as the conscience of man is disturbed, the likeness of the Creator is restored in man.
Luke 15:9 — On the Gospel of Luke
And when she has found it, she calls her friends and neighbors together, saying, "Rejoice with me, for I have found the drachma which I had lost." Who are these friends and neighbors but those heavenly powers previously mentioned? They are as close to heavenly wisdom as they approach it by the grace of continuous vision. But it should be noted why this woman is said to have had ten drachmas. For the Lord created the nature of angels and men to know Him, and when He willed them to stand for eternity, He undoubtedly created them in His own likeness. The woman had ten drachmas because there are nine orders of angels, but to complete the number of the elect, man was created as the tenth, who did not perish from his Creator even after sin, because eternal Wisdom, dazzling with miracles in the flesh, restored him from the light in the vessel.
Luke 15:10 — On the Gospel of Luke
Thus, I say to you, there will be joy before the angels of God over one sinner who repents. To repent is both to lament the wrongs committed and to refrain from committing those that should be lamented. For he who laments some wrongs yet commits others still either does not know how or pretends to repent. For what does it profit if one mourns the sins of lust but still pants with the fires of avarice? Or what does it profit if one already laments the faults of anger yet still wastes away with the torches of envy? But it is much less than what we say, that he who laments his sins at least does not commit those that should be lamented. For it must be seriously considered that he who remembers he has committed unlawful acts should strive to abstain even from some lawful things, so that in this way he may make amends to his Creator, that he who has committed forbidden acts should also cut off himself even from permissible ones.
Luke 15:12 — On the Gospel of Luke
He said: A certain man had two sons, and the younger of them said to his father: Give me a portion of the substance that falls to me. And he divided the substance to them. As the scribes and Pharisees murmured about the acceptance of sinners, the Savior set forth three parables in order, the first two of which, as discussed, suggest how much He Himself rejoices with the angels over the salvation of the penitent. The third, which follows, not only demonstrates His and His people's joy but also reproves the murmuring of the envious. The man who is said to have had two sons is understood as God the Father, the begetter of two peoples, and as the author and creator of the two branches of the human race. For the elder son signifies those who remained in the worship of one God; the younger, those who abandoned God up to idol worship. The portion of substance that falls to the younger son is the rational sense in man. For to live, to understand, to remember, to excel in keen ingenuity, is a gift of divine substance. The younger son seeks this from the father when man, delighted with his own power, sought to govern himself by free will and to shake off the dominion of the Creator. And He divided the substance to them, imparting to the faithful the protection of His grace, which they desired, and granting to the unfaithful only the benefit of natural wit, with which they were content.
Luke 15:13 — On the Gospel of Luke
And not many days after, the younger son gathered all together, took his journey into a far country, and there wasted his substance with riotous living. He went far away, not by changing his location, but by changing his mind. For the more someone sins in wicked deeds, the further he withdraws from the grace of God. The fact that it is said he departed not many days after, having gathered all together, to a far country, means because not long after the establishment of the human race, it pleased the soul to carry with it by free will a certain power of its nature, and to abandon Him by whom it was created, presiding over its own strengths. These strengths it consumes the quicker, the more it abandons Him by whom they were given. Therefore, he calls this life prodigal, loving to squander and to spend prodigally on outward shows, emptying itself within, when someone follows what proceeds from it, and leaves behind Him who is more interior to himself.
Luke 15:14 — On the Gospel of Luke
And when he had spent all, there arose a mighty famine in that country. All the things he wasted signify the adornments of nature which he consumed. The famine in the far country is the lack of the word of truth, in the forgetfulness of the Creator. Concerning which it is said in the prophets: Because the Lord will send a famine on the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord (Amos 8).
Luke 15:15 — On the Gospel of Luke
And he began to be in want, and went and joined himself to a citizen of that country. Rightly he began to be in want, who abandoned the treasures of the wisdom of God, the heights of heavenly riches. But a certain citizen of that country to whom the needy joined himself is surely he who, by the merit of his perversity, is set over earthly desires, called by the Lord the prince of this world. And of whom the Apostle says: The god of this age has blinded the minds of the unbelieving (2 Cor. 4).
Luke 15:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For to be sent to the farm is to be enthralled by the desire of worldly substance. But to feed swine is to work those things in which the unclean spirits delight.
Luke 15:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It follows, And he would have filled his belly with the husks which the swine did eat. The husk is a sort of bean, empty within, soft outside, by which the body is not refreshed, but filled, so that it rather loads than nourishes.
Luke 15:16 — On the Gospel of Luke
And he desired to fill his belly with the husks that the swine did eat. The husks with which he fed the swine are secular teachings, resonating with barren sweetness, from which praises of idols and myths to the gods of the nations slip through in various speech and songs, which delight demons. Hence, when he wished to be filled with these, he wanted to find something solid and true that pertained to the blessed life in such things, and he could not. For this is what he said:
Luke 15:17 — On the Gospel of Luke
He said: How many hired servants of my father have bread enough and to spare, and I perish here with hunger. How could he know this, being in such great oblivion of God, as all idolaters were, unless because this recollection was already of one repenting, when the Gospel was preached? Therefore, the workers of the Father have bread aboundingly, because those who strive to perform deeds worthy with a view to future recompense are daily refreshed with the nourishment of divine grace. But truly, they perish with hunger who, placed outside the house of the Father, desire to fill their bellies with husks. That is, those who, living without end, seek a blessed life in the pursuits of vain philosophy. For just as bread, which strengthens man's heart, is likened to the word of God which refreshes the mind, so too the husk, which is internally empty and externally soft, and does not refresh the body but fills it, so that it is more a burden than a benefit, is not unreasonably compared to secular wisdom, whose language is sonorous with eloquence but empty of the power of usefulness.
Luke 15:18 — On the Gospel of Luke
I will arise and go to my father and say to him: Father, I have sinned against heaven and before you. How merciful and compassionate a father he knew, who, not offended by his son, does not disdain to hear the word "father." I will arise, therefore, he says, because I have recognized that I lie down. And I will go, because I have departed far away. To my father, because I languish under the prince of swine with miserable destitution: I have sinned, however, against heaven, before the angelic spirits and holy souls, in whom the seat of God is signified. Before you truly, in the inner chamber of conscience, which the eyes of God alone could penetrate.
Luke 15:19 — On the Gospel of Luke
And I am no longer worthy to be called your son. Treat me as one of your hired servants. Indeed, he does not dare to aspire to the affection of a son, who does not doubt that all things which are of the father are his own, but he desires the status of a hired servant, now willing to serve for a wage. Yet he testifies that he can merit even this only by paternal grace. Where then are the Pelagians, who trust that they can be saved by their own virtue, against the very clear sentence of truth which says: Without me, you can do nothing?
Luke 15:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
To the affection of a son, who doubts not that all things which are his father's are his, he by no means lays claim, but desires the condition of a hired servant, as now about to serve for a reward. But he admits that not even this could he deserve except by his father's approbation.
Luke 15:20 — On the Gospel of Luke
And rising up, he came to his father. To come to the father is to be established in the Church through faith, where legitimate and fruitful confession of sins already may exist.
Luke 15:21 — On the Gospel of Luke
And the son said to him: Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Now he begins, established in the Church, to confess his sins, and he does not say all he had promised to say, but only up to this: I am not worthy to be called your son. For he desires to become through grace what he confesses himself unworthy to be through merits. He did not add what he had said in that meditation: Make me like one of your hired servants. For when he lacked bread, he even desired to be a hired servant. Which, after his father's kiss, he most generously now disdains. For he understands that there is no small distinction between a son, a hired servant, and a slave. Namely, a slave is one who still, through fear of hell or the presence of laws, abstains from vices; a hired servant, who by hope and desire for the kingdom of heaven; a son, by affection for goodness itself and love of virtues. In the consummation of these three virtues, the blessed Apostle, summarizing all salvation, says: Now, he says, faith, hope, and charity remain, these three. But the greatest of these is charity. For faith is that which, through fear of future judgment and punishments, causes one to turn away from the contamination of vices. Hope, which calling our mind away from present things, by the expectation of heavenly rewards, despises all pleasures of the body. Charity, which lighting us up with the ardor of the mind towards the death of Christ and the fruit of spiritual virtues, makes us detest with complete hatred whatever is contrary to them. Therefore, the prodigal, after coming to his senses, feared the punishments of dire famine, and as if now made a slave, even thinking of the state of a hired servant from the reward, desires it. But the father, running to meet him, not content with granting lesser things, hastily passing through both stages, restores him to the former dignity of sons, and now makes him think not of the reward of a hireling, but of the inheritance of a parent.
Luke 15:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That is, his working, that by works faith may shine forth, and by faith his works be strengthened.
Luke 15:22 — On the Gospel of Luke
And the father said to his servants: Quickly bring the first robe, and put it on him. The first robe is the garment of innocence, which man, well created, received but lost when poorly persuaded, when after the fault of transgression he recognized himself to be naked, and with the glory of immortality lost, he took on the skin, that is, a mortal garment. The servants who bring it are the preachers of reconciliation. For they bring forth the first robe when they assure mortal and earthly men that they will be elevated, so that they may not only be citizens of angels but also heirs of God and co-heirs with Christ.
Luke 15:23 — On the Gospel of Luke
And bring the fattened calf and kill it. The fattened calf is likewise the Lord, but according to the flesh. And well fattened, because his flesh is so richly endowed with spiritual virtue that it suffices for the salvation of the whole world to send forth a sweet odor, namely the aroma of sacrifice, to God, and to intercede for all. However, to bring the calf and kill it is to preach Christ and to intimate his death. Then indeed it is as if he is freshly killed for each one of us when we believe he was killed. Then his flesh is eaten when the sacrament of his passion is received by the mouth for cleansing, and thought of by the heart for imitation. And let us eat and celebrate, because this my son was dead and has come to life again, he was lost and has been found. Not only the son who comes to life and is found again, but even the father and his servants, are feasted on the sacred flesh of the calf that was slain for the son, because the father's food is our salvation, and the father's joy is the remission of our sins. Nor is it only that of the Father, and the Son, and the Holy Spirit. For just as there is one will and operation in the divinity, so too there is one delight of the holy and undivided Trinity. Hence blessed Abraham, receiving three angels as guests, is recorded to have slain a most tender and best calf, and offered it to them to feast with milk, bread, and butter. Because whoever desires to refresh the blessed Trinity with the services of right devotion, that is, to gladden it, ought also to celebrate with the sincerity of a pious confession the death of the only-begotten Son of God in the flesh, who is one person in the same Trinity. And it is to be noted that before the first robe, before the ring, before the shoes are granted, thus afterward the calf is sacrificed, because unless each person puts on the hope of the first immortality, unless he fortifies himself with the works of faith with a ring, unless he preaches the same faith by piously confessing it, he cannot partake in the heavenly Sacraments.
Luke 15:24 — On the Gospel of Luke
And they began to celebrate. These feasts and festivities are now celebrated, extended and spread throughout the world by the Church. For indeed that calf is offered in the body and blood of the Lord, both to the Father, and it feeds the whole household.
Luke 15:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
While the Scribes and Pharisees were murmuring about His receiving sinners, our Saviour put three parables to them successively. In the two first He hints at the joy He has with the angels in the salvation of penitents. But in the third He not only declares His own joy and that of His angels, but He also blames the murmurings of those who were envious. For He says, Now his elder son was in the field.
Luke 15:25 — On the Gospel of Luke
But his elder son was in the field. The elder son is the people of Israel who, although he did not go into the distant land, is said not to have stayed at home, but in the field, because the same people neither forsook the Creator to the point of worshipping idols, nor penetrated into the depths of the law they had received, but content with merely the letter of the law, they were accustomed both to work and hope for outward and earthly things, hearing through the prophet: "If you are willing and obedient, you shall eat the good of the land" (Isaiah 1).
Luke 15:26 — On the Gospel of Luke
And he called one of the servants, and asked what these things meant. And he said to him. He calls one of the servants when he takes up to read one of the prophets, and inquiring in this way asks whence these things celebrated in the Church come, in which he does not see himself. Let the servant of the father, the prophet, answer him:
Luke 15:27 — On the Gospel of Luke
Your brother has come, and your father has killed the fattened calf, because he received him safe and sound. Your brother was in the ends of the earth, but from there greater joy comes from those singing a new song to the Lord, for his praise from the ends of the earth (Ps. 47). And for him who was absent, that one was sacrificed to whom it was said: "And may your burnt offering be fat" (Ps. 19).
Luke 15:28 — On the Gospel of Luke
But he was angry and refused to go in. His father came out and began to plead with him. He is still indignant and does not want to go in. Therefore, when the fullness of the Gentiles has come in, his father will go out at the appropriate time, so that all Israel may be saved, from whose part blindness has happened, like an absence in the field, until the fullness of the younger son, far off in the idolatry of the Gentiles, returns to enter and eat the calf. For there will indeed be an open calling of the Jews in the salvation of the Gospel. He calls this manifestation of the calling, as the father's going out to plead with the elder son.
Luke 15:29 — On the Gospel of Luke
But he, answering, said to his father: Behold, all these years I have served you, and I never disobeyed your command. The question arises how that people could be said to have never disobeyed God's command. But it is easily resolved that this was not said about every command, but about the one most necessary, by which they were commanded to worship no other God. Neither should this son be understood as representing all Israelites, but those who have never turned from the one God to idols. For although this son, placed as if in a field, desired earthly things, he desired these goods from the one God. This is also confirmed by the testimony of his father when he says: You are always with me. For he does not refute him as if he were lying, but approving his perseverance with him, invites him to the enjoyment of a greater and more delightful celebration.
Luke 15:30 — On the Gospel of Luke
But after your son, this one who has devoured his wealth with prostitutes comes, you killed the fattened calf for him. The prostitutes are the superstitions of the Gentiles, with whom to dissipate wealth is, having forsaken the single union of the word of God, to commit fornication with the crowd of demons with the most shameful desire.
Luke 15:31 — On the Gospel of Luke
But he said to him: Son, you are always with me, and all that is mine is yours. But it was fitting to celebrate and be glad, for this your brother was dead, and is alive again; he was lost, and is found. When he says: And all that is mine is yours, it should not be thought that this implies that they are not also the brother's, as if you were to suffer anxieties in an earthly inheritance. How could everything be the older's if the younger also has his own share? For indeed, everything belongs to the perfect and fully purified and now immortal children in such a way that all things belong to each one, and each one to all. For just as desire holds nothing without anxiety, so charity holds nothing with anxiety. Therefore, when we attain that blessedness, the superior things will be ours to live by, the equal things ours for companionship, the inferior things ours to rule over. But if anyone is troubled as to how, in supplicating the Father, the truth says: And all mine are yours, and yours mine, which seems very similar to what is said to this son: And all that is mine is yours, let him know that all that belongs to the Father belongs to the only-begotten Son, because he is also God, and being born of the Father, he is equal to the Father. For even what he says concerning the Holy Spirit: All things that the Father has are mine, therefore I said that he will take of mine and declare it to you, he spoke of those things that pertain to the very divinity of the Father, in which he is equal to the Father, possessing all that the Father possesses. For the Holy Spirit was not to take something from the creature that is subject to the Father and the Son when he said: He will take of mine, but certainly from the Father from whom the Spirit proceeds and from whom the Son is born. Whether therefore these two sons should be referred to the two peoples, or as some prefer to any two individuals, namely the penitent and the just, or one who seems just to himself, let the older brother rejoice, for the younger brother was dead and is alive again; he was lost and is found.
Luke 16:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Having rebuked in three parables those who murmured because He received penitents, our Saviour shortly after subjoins a fourth and a fifth on almsgiving and frugality, because it is also the fittest order in preaching that almsgiving should be added after repentance. Hence it follows, And he said unto his disciples, There was a certain rich man.
Luke 16:1-4 — On the Gospel of Luke
He also said to his disciples: There was a rich man who had a steward, and this one was accused before him of wasting his goods. And he called him and said to him: What is this that I hear about you? Render an account of your stewardship, for you cannot be steward any longer. Then the steward said to himself: What shall I do? For my lord is taking away the stewardship from me. I am not strong enough to dig, and I am ashamed to beg. I know what I shall do, so that when I am removed from the stewardship, they may receive me into their houses. In this steward whom the Lord cast out from his stewardship and praised him for having looked out for himself in the future, we ought not to take everything for imitation. For we should not in any way deceive our Lord, so as to make alms from this very deception, nor should we consider those, by whom we wish to be received into the eternal tabernacles, to be debtors of God and our Lord, since it is understood in this place that the just and the holy will introduce those into the everlasting tabernacles who have shared their earthly goods with their needs. Of these also He says that whoever gives a cup of cold water to one of them in the name of a disciple, will not lose his reward (Matthew X). But these parables are also contrary, so that we may understand if the one who committed fraud could be praised by the Lord, how much more will those who do works according to His command please the Lord God. Just as He also made a comparison with the unjust judge who was appealed to by the widow, to the Judge God, to whom in no way could the unjust judge be compared. By the term steward, we call those who have money, no longer masters of their own, but rather dispensers of another's property. If they, following the example of this servant, foresee the time of the end of stewardship and the rendering of accounts diligently, easily stripped of all delight and love for earthly things, will take care to gather more friends for themselves in the future than riches in the present.
Luke 16:3 — On the Gospel of Luke
He, anxiously pondering many things to himself, said: What shall I do? I am not strong enough to dig, and I am ashamed to beg. For once stewardship is taken away, we cannot dig, because, with this life ended, in which only we are permitted to work, we are no longer able to seek the fruit of good conversation, with the spade of devoted compunction. To beg is shameful. Namely, with that worst kind of begging, in which those foolish virgins were said to have begged, who, when the time of the weddings came, and the oil of virtues was lacking, said to the wise: Give us some of your oil, for our lamps are going out (Matthew XXV). And of which Solomon says: Because of the cold, the sluggard would not plough, therefore he shall beg during the harvest, and it shall not be given to him (Proverbs XX).
Luke 16:5 — On the Gospel of Luke
Then, having called each one of his lord's debtors, he said to the first: How much do you owe my lord? And he said: A hundred measures of oil. And he said to him: Take your bill, and sit down quickly, and write fifty. Then he said to another: And you, how much do you owe? Who said: A hundred measures of wheat. And he said to him: Take your bill, and write eighty. A measure is a Greek amphora, containing three urns. A "corus" comprises thirty modii. Now, as to having the debtor write fifty out of a hundred measures of oil, and eighty out of a hundred measures of wheat, I think it means nothing else but that whatever a Jew did for priests and Levites should abound in righteousness in the Church of Christ beyond that of the scribes and Pharisees, so that whereas they gave tithes, these should give half, as Zacchaeus did not only from his fruits but from his very goods. Or certainly doubling the tithes, so that by giving two tithes, they exceed the expenses of the Jews. Unless perhaps someone thinks simply that every person who alleviates the indigence of any poor saint, either by half, or certainly by one-fifth, as twenty or fifty to a hundred, will be granted a sure reward of their mercy.
Luke 16:6-7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
A cadus in Greek is a vessel containing three urns. It follows, And he said unto him, Take thy bill, and sit down quickly, and write fifty, forgiving him the half. It follows, Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. A corus is made up of thirty bushels. And he said unto him, Take thy bill, and write fourscore, forgiving him a fifth part. It may be then simply taken as follows: whosoever relieves the want of a poor man, either by supplying half or a fifth part, will be blessed with the reward of his mercy.
Luke 16:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The children of light and the children of this world are spoken of in the same manner as the children of the kingdom, and the children of hell. For whatever works a man does, he is also termed their son.
Luke 16:8 — On the Gospel of Luke
And the lord praised the unjust steward because he had acted prudently. For the children of this age are wiser than the children of light in their generation. Let the wise of this world hear, that they may abandon foolish wisdom and learn the wisdom of God's foolishness, how greatly divine equity has valued their wisdom, whom He remembers not as truly wise, but wise in their generation. As it is said elsewhere: Woe to those who are wise in their own eyes and prudent in their own sight (Isaiah 5). And also, by calling the lovers of eternal life children of light, He reproves those who are wise to do evil but know not how to do good as being children of darkness. The children of light and the children of this age are so called, just as the children of the kingdom and the children of perdition. For each one is named a child of that of which he performs the works.
Luke 16:9 — On the Gospel of Luke
And I say to you: Make friends for yourselves by means of unrighteous mammon, so that when it fails, they may receive you into the eternal dwellings. He calls this money which we possess temporarily "unrighteous mammon" because mammon is interpreted to mean riches. And these are riches only for the unjust, who place their hope and abundance of happiness in them. But for the righteous, when they possess these, it is simply money, but they are not riches for them, except heavenly and spiritual. By fulfilling their spiritual need with these, excluding the destitution of the needy, they will be enriched with the abundance of happiness. But if those who give alms from unrighteous mammon make friends for themselves by whom they may be received into the eternal dwellings, how much more should those who distribute spiritual feasts, who give their fellow servants food at the appropriate time, be raised with the most certain hope of the highest reward?
Luke 16:10 — On the Gospel of Luke
He who is faithful in little is also faithful in much. And he who is dishonest in little is also dishonest in much. There are those who, ignorant of the bowels of compassion and works of mercy owed to their neighbors, nonetheless rightly consider themselves faithful in chastity, vigils, prolonged prayer, full faith, fasting, and other virtues which the love of God tends to produce. But, as the judge himself attests, he who is faithful in little, that is, in sharing money with the poor, is also faithful in much, namely, in that act by which he desires particularly to adhere to the Creator, and become one spirit with Him. But he who neglects to rightly dispense the temporal things he possesses, empties the glory of the eternal which he boasts of for himself. For how can he who does not love his brother whom he sees love God whom he does not see (1 John IV)? And as the same says: If anyone has the world's goods and sees his brother in need yet closes his heart against him, how does God's love abide in him (1 John XIII)?
Luke 16:12 — On the Gospel of Luke
If then you have not been faithful in the unrighteous mammon, who will entrust to you what is your own? It has been previously explained that unrighteous mammon signifies the riches of the wicked. Regarding which, the Savior elsewhere says the deceitfulness of riches chokes the word (Matthew XIII). But true riches, either the very joys of eternal life, of which it is written: What is the wealth of his glorious inheritance in the saints (Ephesians I), or the abundance of spiritual virtues, by which one attains life. Of which Isaiah says: The riches of salvation, wisdom, and knowledge. The fear of the Lord, that is his treasure (Isaiah XXXIII).
Luke 16:13 — On the Gospel of Luke
No servant can serve two masters. Because it is not possible to love both transitory and eternal things at the same time. For if we love eternity, we possess all temporal things in use, not in affection.
Luke 16:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ex Hier.) Let then the covetous hear this, that we can not at the same time serve Christ and riches; and yet He said not, "Who has riches," but, who serves riches; for ho who is the servant of riches, watches them as a servant; but he who has shaken off the yoke of servitude, dispenses them as a master; but he who serves mammon, verily serves him who is set over those earthly things as the reward of his iniquity, and is called the prince of this world. (John 12:31, 2 Cor. 4:4.)
Luke 16:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Christ had told the Pharisees not to boast of their own righteousness, but to receive penitent sinners, and to redeem their sins by almsgiving. But they derided the Preacher of mercy, humility, and frugality; as it is said, And the Pharisees also, who were covetous, heard these things; and derided him: it may be for two reasons, either because He commanded what was not sufficiently profitable, or cast blame upon their past superfluous actions.
Luke 16:15 — On the Gospel of Luke
And he said to them: You are those who justify yourselves before men. But God knows your hearts, for what is exalted among men is an abomination before God. They justify themselves before men, who indeed despise sinners as if they were infirm and hopeless, but consider themselves as perfect in everything and without any weakness, not believing that they have need of the remedy of alms. But this height of noxious pride, how justly it is to be condemned, is seen by Him who will bring to light the hidden things of darkness and manifest the counsels of hearts.
Luke 16:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They justify themselves before men who despise sinners as in a weak and hopeless condition, but fancy themselves to be perfect and not to need the remedy of almsgiving; but how justly the depth of deadly pride is to be condemned, He sees who will enlighten the hidden places of darkness. Hence it follows, But God knoweth your hearts.
Luke 16:16 — On the Gospel of Luke
The law and the prophets were until John; since then the kingdom of God is preached, and everyone forces their way into it. The Pharisees, who loved money, mocked the Savior disputing against avarice, as if He commanded things contrary to the law and the prophets, where many and very rich were read to have existed and yet to have been pleasing to God. But even Moses, if he followed the law, promised the people he governed an abundance of all the good things the earth produces, while if they neglected it, he predicted they would be struck by plague, famine, poverty, and all evils. To this He responded, showing that between the law and the Gospel, just as with promises, so too with commandments, there should be no small difference; and indeed greater ones for the sake of the kingdom of heaven, but lesser ones for the sake of the kingdom of earth, are commanded by the same one God who made heaven and earth. For there it is said: If you are willing and obedient, you shall eat the good of the land (Isaiah 1). But here: Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matthew 5). Therefore, appropriately, when he said the kingdom of God is preached, he added: and everyone forces their way into it. For it is a great force and a significant violence for us, born of the earth, to seek the seat of heaven, to want to possess through virtue what we could not hold by nature, and not only to despise earthly things but also the tongues of those mocking us for seeking such things. This indeed he added when he was mocked by the Pharisees for speaking of despising riches.
Luke 16:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now the Pharisees derided our Saviour disputing against covetousness, as if He taught things contrary to the Law and the Prophets, in which many very rich men are said to have pleased God; but Moses also himself promised that the people whom he ruled, if they followed the Law, should abound in all earthly goods. (Deut. 28:11.) These the Lord answers by showing that between the Law and the Gospel, as in these promises so also in the commands, there is not the slightest difference. Hence He adds, The Law and the Prophets were until John.
Luke 16:17 — On the Gospel of Luke
It is easier for heaven and earth to pass away than for one dot of the law to become void. Lest they think that in what he said, "The law and the prophets were until John," he was proclaiming the destruction of the law or the prophets, he clearly declares that the greatest elements of the world will pass more easily than the smallest words of the law. And indeed: for the figure of this world passes away (1 Cor. 7). And elsewhere: "We look for new heavens and a new earth, in which righteousness dwells, according to his promise" (2 Pet. 3). Yet not even the smallest stroke of a letter, that is, not even the smallest and seemingly trivial or superstitious things, are devoid of spiritual significance, as all things are summed up in the Gospel. And yet the law and the prophets were until John, because it could not be prophesied what was already clear had come through John's proclamation.
Luke 16:17-18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But lest they should suppose that in His words, the Law and the Prophets were until John, He preached the destruction of the Law or the Prophets, He obviates such a notion, adding, And it is easier for heaven and earth to pass, than one tittle of the law should fail. For it is written, the fashion of this world passeth away. (1 Cor. 7:31.) But of the Law, not even the very extreme point of one letter, that is, not even the least things are destitute of spiritual sacraments. And yet the Law and the Prophets were until John, because that could always be prophesied as about to come, which by the preaching of John it was clear had come. But that which He spoke beforehand concerning the perpetual inviolability of the Law, He confirms by one testimony taken therefrom for the sake of example, saying, Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband, committeth adultery; that from this one instance they should learn that He came not to destroy but to fulfil the commands of the Law.
Luke 16:18 — On the Gospel of Luke
Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery. What he foretold concerning the law that must never be violated, he confirms with one example taken from it, so that from this one example they may learn that he came not to abolish but to fulfill the decrees of the law. For a fuller exposition of this testimony, let anyone who desires to see it search not our works, but the writings of the greater authorities. For the most blessed fathers, Augustine in the first book of "On the Sermon on the Mount," Jerome, and Ambrose in their commentaries on the Gospels of Matthew and Luke, and indeed many others in their various works have more than sufficiently discussed it.
Luke 16:19 — On the Gospel of Luke
A certain man was rich and was clothed in purple and fine linen, and feasted sumptuously every day. Few doubt that purple is the color of royal attire, dyed from marine shells. For shells, when cut with iron, emit tears of purple color, with which wool is dyed. But byssus, indeed, is a type of flax, exceedingly white and very soft, which the Greeks call πάπατιν. Therefore, the Lord had advised to make friends from the mammon of unrighteousness, that when we fail from this life, they may receive us into the eternal tabernacles: the Pharisees, hearing this, mocked. But he, supporting what he proposed with examples, showed that the rich man clothed in purple was tormented irredeemably in the infernal regions because he neglected to make an ally of the poor Lazarus, who might have received him into the tabernacles of life. Some, however, think that the precepts of the Old Testament are stricter than those of the New, but these indeed are surely deceived by inconsiderate reflection. For in that one, not holding nothing but rapine is penalized, where an unjustly taken thing is punished by a quadruple restitution, here indeed this rich man is not faulted for having taken from others but for not giving his own; nor is it said that he oppressed anyone, but because he elevated himself in the possessions received. Hence, thus, it must be gathered with great earnest what punishment one who rips from others deserves, if he is struck with damnation of hell, who does not share his own. And there are some who do not think it sinful to wear fine and precious garments; which evidently if it were not a fault, the Word of God would by no means express so vigilantly that the rich man who is tormented in the infernal regions was clothed in byssus and purple. For no one seeks fine garments unless for vain glory, evidently to seem more honorable than others. This fault we can better perceive in contrast, for if the rejection of humble clothing were not a virtue, the evangelist would not have vigilantly mentioned concerning John: He was clothed with camel's hair (Matt. III). But it should be greatly noted by us, in the mouth of Truth concerning the proud rich man and the humble poor man, how great the order of the narrative is. Behold, indeed it is said: A certain man was rich. And immediately it is added:
Luke 16:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Our Lord had just before advised the making friends of the Mammon of unrighteousness, which the Pharisees derided. He next confirms by examples what he had set before them, saying, There was a certain rich man, &c.
Luke 16:20 — On the Gospel of Luke
And there was a certain beggar named Lazarus. Certainly in the populace it is more common for the names of the rich rather than the poor to be known. Why is it then that the Lord, when making a parable about a poor man and a rich man, mentions the name of the poor man, but does not mention the name of the rich man, except that God knows the humble and approves of them, and disregards the proud? Hence, to some who pride themselves on their miraculous powers, He will say in the end: "I do not know where you are from; depart from me, all you workers of iniquity" (Luke XIII). But to Moses, it is said: "I know you by name" (Exodus XXXIII). Therefore, He says about the rich man: A certain man. About the poor man, He says: A beggar named Lazarus. As if He were clearly saying: I know the humble poor man, I do not know the proud rich man. I acknowledge him through approval, but I do not recognize the latter through the judgment of reprobation.
Luke 16:21 — On the Gospel of Luke
He who lay at his gate full of sores, desiring to be fed with the crumbs which fell from the rich man's table; moreover even the dogs came and licked his sores. The beggar Lazarus, full of sores, lies at the gate of the rich man. Concerning this matter the Lord accomplished two judgments at once. For the rich man might perhaps have had some excuse if the poor and sore-covered Lazarus had not lain at his gate, if he had been removed, if his poverty had not been obtrusive to his eyes. Again, if the rich man had been far away from the eyes of the sore-covered poor man, the temptation would have been less for the poor man in spirit. But while he placed the needy and sore-covered man at the gate of the rich man who abounded in delights, in the same situation he brought about the punishment of the indifferent rich man from the sight of the poor man, and again proved the poor man tested daily from the sight of the rich man. For certainly, poverty alone might have sufficed for his punishment, even if he had been healthy. Again, sickness might have sufficed, even if succor had been present. But to test the poor man further, both poverty and sickness crippled him, and moreover, he saw the rich man proceeding, supported by a train of attendants, while he was visited by no one in his infirmity and need. For that no one was there to visit him, the dogs testify, who freely licked his wounds. Therefore from one situation, Almighty God exhibited two judgments, while He allowed Lazarus, the poor man, to lie at the gate of the rich man, so that the impious rich man might increase his punishment and the tested poor man might grow toward his reward.
Luke 16:22 — On the Gospel of Luke
And it came to pass that the poor man died, and was carried by the angels into Abraham's bosom. And the rich man also died, and was buried in hell. Abraham's bosom is the rest of the blessed poor, of whom is the kingdom of heaven, to which they are received after this life. The burial of hell is the depth of the torments that devour the proud and merciless after this life.
Luke 16:23-24 — On the Gospel of Luke
But lifting up his eyes while he was in torment, he saw Abraham from afar and Lazarus in his bosom, and he cried out, saying, "Father Abraham, have mercy on me and send Lazarus that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame." Oh, how subtle are the judgments of God, oh, how strictly is the retribution of good and evil deeds carried out! Certainly, it was said earlier that in this life Lazarus was looking for the crumbs falling from the rich man's table, and no one gave them to him; now it is said of the rich man that from his punishment, he desires water to be dripped from Lazarus's fingertip into his mouth. He who was unwilling to give even the smallest from his table has reached the point of seeking the smallest in hell. But it is very noteworthy what it is that the rich man, placed in the fire, requests his tongue to be cooled. For it is the custom of holy speech sometimes to say one thing but imply another from that very saying. Moreover, previously the Lord did not describe this arrogant rich man as indulging in loquacity, but as feasting superfluously. He did not narrate this about him due to loquacity but for having sinned with pride, tenacity, and gluttony. But because loquacity usually abounds at feasts, he who is here said to have feasted badly is reported to suffer more grievously in his tongue in hell. But with great fear, it must be considered what follows.
Luke 16:25 — On the Gospel of Luke
And Abraham said to him, "Son, remember that you received good things in your lifetime, and Lazarus likewise bad things. But now he is comforted here, and you are tormented." Behold, when it is said, "You received good things in your lifetime," it is indicated that this rich man had some kind of good from which he received good things in this life. Again, when it is said about Lazarus that he received bad things, it clearly shows that Lazarus had some kind of evil that needed purification. But the poverty burned away Lazarus's evils, and the happiness of passing life rewarded the goods of the rich man.
Luke 16:26 — On the Gospel of Luke
And in all these things, a great chasm has been fixed between us and you, so that those who would pass from here to you cannot, nor from there can they cross over to us. In this context, it is very much to be asked how it is said: Those who would pass to you cannot. For it is not doubtful that those who are in hell desire to pass to the lot of the blessed. But how is it said that those who have already been received into the lot of blessedness desire to pass to those who are tormented in hell? But just as the reprobates wish to pass to the elect, that is, to migrate from the affliction of their punishments, so the just, out of mercy, wish to go in mind to the afflicted and those placed in torments and to desire to free them. But those who desire to pass from the seat of the blessed to the afflicted and those placed in torments cannot, because the souls of the just, although they have mercy by the goodness of their nature, already bound by the justice of their Creator with such righteousness that they are moved by no compassion towards the reprobates. But after hope is taken away from the burning rich man, his mind turns to the relatives he had left behind, because the punishment of the reprobates' souls sometimes trains them uselessly into charity, so that even then they spiritually love their own, who here, while they loved sins, did not even love themselves. Therefore, it now follows:
Luke 16:27 — On the Gospel of Luke
And he said, "I beg you therefore, father, that you would send him to my father's house; for I have five brothers, that he may testify to them, lest they also come to this place of torment." In this matter, it is to be noted how many signs of punishment are accumulated for the burning rich man. For to his punishment, both knowledge and memory are preserved. For he recognizes Lazarus whom he despised, and remembers also his brothers whom he left behind. Indeed, perfect vengeance for him would not be, if he did not recognize him in retribution. And perfect punishment in the fire would not be, if he did not fear the same for his own. Therefore, that sinners may be punished more in torment, they both see the glory of those whom they despised and are tormented by the punishment of those whom they loved in vain. But it is to be believed that before the retribution of the final judgment, the unjust in their rest behold some of the just, so that seeing them in joy, they are tormented not only by their own suffering but also by the good fortune of the others. The just, however, always look upon the unjust in torment, so that their joy is increased by seeing the evil which they mercifully escaped, and they render greater thanks to their Deliverer, as they more clearly see in others what they themselves could have suffered if they had been neglected. For those who see the glory of their Creator, nothing is done in creation that they cannot see.
Luke 16:29 — On the Gospel of Luke
And Abraham said to him, "They have Moses and the prophets, let them hear them." But he who had despised the words of God thought that his followers could not hear this. Wherefore the rich man replied:
Luke 16:30 — On the Gospel of Luke
"No, father Abraham, but if one goes to them from the dead, they will repent." To whom it was immediately answered with a true sentence:
Luke 16:31 — On the Gospel of Luke
If they do not listen to Moses and the prophets, they will not be convinced even if someone rises from the dead. For indeed, those who despise the words of the law will, by far, more hardly accomplish the commands of the Redeemer who has risen from the dead, as much as they are more subtle. And indeed it is apparent that those who refuse to fulfill His words, undoubtedly refuse to believe in Him. Who, according to the allegory, does this rich man signify, who was clothed in purple and fine linen, and feasted sumptuously every day, if not the Jewish people, who outwardly had the worship of life, who used the delights of the law received to shine, not to be useful? And who does Lazarus, full of sores, signify if not the Gentile people figuratively expressed? Who, when converted to God, was not ashamed to confess his sins, this one had wounds on his skin. Indeed, in a wound of the skin, the poison is drawn from the inner parts and erupts outwardly. What, then, is the confession of sins, but a certain breaking of wounds? Because the poison of sin is healthily revealed in confession, which was pestilently hidden in the mind. But Lazarus, wounded, desired to be filled with the crumbs that fell from the rich man's table, and no one gave him any, for that proud people despised admitting any Gentile to the knowledge of the law, who, inasmuch as they did not have the teaching of the law for charity but for pride, feared, as it were, losing their accepted wealth, and because words flowed down from their knowledge, as it were, crumbs fell from their table. On the other hand, the dogs licked the wounds of the lying poor man. Sometimes in the sacred word, preachers are understood by the dogs. For indeed the tongue of the dogs, while it licks the wound, heals it because the holy teachers, while they instruct us in the confession of our sins, they, as it were, touch the wound of the mind with their tongue. And because they deliver us from sins by speaking, they, as it were, bring back the wounds to health by touching them. Hence it is well that Lazarus means 'assisted' because they help him to be delivered, who heal his wounds by the correction of the tongue. It happened that both of them died: the rich man, who was clothed in purple and fine linen, was buried in hell, but Lazarus was carried by angels into Abraham's bosom. What does Abraham's bosom signify, if not the secret rest of the Father? about which the Truth says: Many will come from the east and west and recline with Abraham and Isaac and Jacob in the kingdom of heaven. But the sons of this kingdom will be cast out into the outer darkness (Matt. 8). For he who is said to be clad in purple is rightly called the son of the kingdom. He lifts up his eyes from afar to see Lazarus because, while they are in the depths of their punishment for their damnation, the unbelievers, they look up at the faithful in rest before the day of final judgment, whom they can never behold after their joy. What they see is far off because they do not reach it through any merit. He is shown to burn more intensely in his tongue when he says: Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am in agony in this flame. The unbelieving people held the words of the law in their mouth, which they contemned to keep by action. Therefore, he will burn more where he showed he knew what he refused to do. He desires to be touched by the tip of the finger because he wishes, while given to eternal punishment, to partake even a little in the action of the just. To whom it is answered that he received good things in his life because he thought all his joy was in transitory happiness. Indeed, the just may have good things here, but they do not receive these in recompense, because while they seek better, that is, eternal things, however many good things may present themselves, with holy desires they yearn for, the good things are scarcely seen. Among these, it is noteworthy that it is said to him: R…
Luke 17:1 — On the Gospel of Luke
And he said to his disciples: It is impossible that scandals should not come, but woe to him through whom they come. The Apostle also says: There must be heresies, that those who are approved may be made manifest among you. It is therefore impossible in this world, so full of errors and afflictions, that scandals will not come very often; but woe to him who, by his fault, causes what is inevitable to come through him. Although some false brother or Judas himself, who was preparing his mind for betrayal, may be understood here by the general sense, this passage yet looks back to the previous context, where the Lord, speaking about giving alms, is mocked by the Pharisees. For he who reproaches one speaking rightly certainly provides a scandal, that is, a stumbling block and ruin to weak listeners, especially if he, like the Pharisees, appears to possess knowledge of the law. Rebuking whom, the Apostle says: And the weak brother perishes by your knowledge, for whom Christ died (I Cor. VIII).
Luke 17:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This is spoken according to the custom of the province of Palestine; for among the ancient Jews the punishment of those who were guilty of the greater crimes was that they should be sunk into the deep with a stone tied to them; and in truth it were better for a guilty man to finish his bodily life by a punishment however barbarous, yet temporal, than for his innocent brother to deserve the eternal death of his soul. Now he who can be offended is rightly called a little one; for he who is great, whatsoever he is witness of, and how great soever his sufferings, swerves not from the faith. As far then as we can without sin, we ought to avoid giving offence to our neighbours. But if an offence is taken at the truth, it is better to let the offence be, than that truth should be abandoned.
Luke 17:2 — On the Gospel of Luke
It is better for him that a millstone be placed around his neck and he be cast into the sea, than that he should cause one of these little ones to stumble. He speaks according to the custom of the province, by which this punishment was for greater crimes among the ancient Jews, that they be drowned with a stone tied to them in the depths. And indeed it is better for the innocent to end their bodily life with a punishment, however atrocious, than to deserve the eternal death of the soul by harming a brother. Rightly, however, one who can be scandalized is called little. For he who is great, whatever he sees, whatever he suffers, does not turn away from the faith. But he who is small in spirit and little, seeks opportunities to be scandalized. Therefore, it is most appropriate for us to consider those who are small in faith, that they not be offended by anything of ours, and leave the faith, and fall from salvation. It is indeed to be noted that in our good work sometimes we must avoid scandalizing our neighbor, but at other times, it must be contemptuously disregarded. Insofar as we can without sin, we must avoid scandalizing our neighbors. But if a scandal arises from the truth, it is better to permit the scandal to arise than to forsake the truth.
Luke 17:3-4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But we must mark, that He does not bid us forgive every one who sins, but him only who repents of his sins. For by taking this course we may avoid offences, hurting no one, correcting the sinner with a righteous zeal, extending the bowels of mercy to the penitent. By using the number seven He assigns no bound to the giving of pardon, but commands us either to forgive all sins, or always to forgive the penitent. For by seven the whole of any thing or time is frequently represented.
Luke 17:3 — On the Gospel of Luke
Take heed to yourselves. If your brother sins, rebuke him, and if he repents, forgive him. We read something similar in Leviticus: You shall not hate your brother in your heart; you shall surely rebuke your neighbor and not bear sin because of him (Lev. 19). He therefore shows the order in which we can avoid scandals and escape eternal woe: if we take care not to offend anyone, if we rebuke the sinner with the zeal of justice, if we open the bowels of mercy and compassion to the penitent. Here it must be carefully noted that we are commanded not to forgive indiscriminately but to forgive the one who repents. And first, indeed, to rebuke the sinner with mercy, so that we may justly have someone to forgive afterwards. Therefore, whoever sees his brother sin and remains silent is no less a transgressor of the Lord's command than he who refuses to grant pardon to the penitent. For he who said, If he repents, forgive, preceded it with, If he sins, rebuke. Therefore, mercy on a brother is to be granted after rebuke, but certainly to the one who turns away from error by repenting, lest forgiveness be either too difficult or indulgence too lax.
Luke 17:4 — On the Gospel of Luke
And if he sins against you seven times in a day, and seven times in a day turns back to you, saying: I repent, forgive him. The number seven does not set a limit for granting forgiveness, but either commands that all sins should be forgiven, or that the one repenting should always be forgiven. For often the universality of any matter or time is indicated by the number seven. Hence it is sung in the psalm: Seven times a day I have praised you (Psalm 119), which means nothing other than His praise is always in my mouth (Psalm 34). For elsewhere too, when Peter asked how many times he should forgive a brother sinning against him, and he said up to seven times, the Lord replied: I do not say to you up to seven times, but up to seventy times seven (Matthew 18), that is, four hundred and ninety times. So you should forgive your brother sinning that many times in a day, as he could not sin that many times. Therefore, if a brother sins against you and repents, you have the power, indeed the necessity, to forgive him, so that the Father who is in heaven may also forgive you when you repent and ask for mercy. But if he, having been reprimanded, neglects to convert and to do penance, consider what the judgment of truth decrees about this. If your brother sins against you, go and correct him, and so on, up to where he says: If he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. And deservedly so, because under the name of the faithful he performed the works of the unfaithful. Certainly, we are commanded to give forgiveness differently to a brother who asks for it and differently to an enemy who persecutes. To the former, so that, having received forgiveness for the sin by which he harmed us innocents, he may join us in communal charity; to the latter, that while he wishes evil upon us and, if possible, does it, we may always wish and do good to him as far as we can. For David could not extend the same measure of forgiveness to his persecutors, deprived of the remedy of penance and despite compassionately mourning for them, as Joseph kindly and recognizably extended to his brothers, corrected with salutary contrition.
Luke 17:5 — On the Gospel of Luke
The apostles said to the Lord: Increase our faith. The Lord had said earlier: He who is faithful in a very little is also faithful in much. And if you have not been faithful in that which is another's, who will give you that which is your own? And so the apostles, who were already faithful in what is another's and in the very little, that is, in the contempt of earthly things, ask that faith be increased in what is their own and in what is greater. For no one becomes supreme suddenly, but in good conduct each one begins with little things, so that he may reach great things. For the beginnings of virtue are one thing, its progress another, its perfection yet another. Hence, earnestly seeking, they say to the Lord: Increase our faith.
Luke 17:5-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or our Lord here compares perfect faith to a grain of mustard seed, because it is lowly in appearance, but fervid in heart. But mystically by the mulberry tree, (whose fruit and branches are red with a blood-red colour,) is represented the Gospel of the cross, which, through the faith of the Apostles being uprooted by the word of preaching from the Jewish nation, in which it was kept as it were in the lineal stock, was removed and planted in the sea of the Gentiles.
Luke 17:6 — On the Gospel of Luke
The Lord said: If you had faith as a grain of mustard seed, you would say to this mulberry tree: Be uprooted, and be transplanted into the sea, and it would obey you. He compares perfect faith to a grain of mustard seed, which is indeed humble to the face and fervent in the heart, seen as vile to those looking upon it everywhere and appearing to have no strength, but when pressed it shows what perfection it carries inside. It should also be noted that a grain of mustard serves very beneficially for the purgation of the head. For if you thoroughly grind it and sift it with tepid fatty honey, and gargle with it fasting under the warm sun or in the bath, it purges all harmful moisture from the head even if it is quite thick, and it prevents imminent weaknesses from arising. Thus indeed, faith tested by the pestle of temptations, sifted through the sieve of discernment from all the surface of light thoughts, and sweetened with the honey of perfect love, not only exhausts all vices from the heart, which is the head of our inner man, but it also prevents them from being able to gather in the future. And the mulberry tree to be uprooted and transplanted into the sea, or simply placed, can be understood because it evidently is a sign of consummate faith commanding the elements with a word, so that what was said of one thing in particular is believed to apply generally to all. Finally, the Lord says elsewhere when the fig tree withered by the word, and the disciples marveled: If you have faith and do not doubt, not only will you do what is done to the fig tree, but if you say to this mountain, be taken up and cast into the sea, it will happen (Matthew XXI). Or certainly by the mulberry tree, whose fruit and twigs redden with a bloody color and hence is called "rubus" in Latin, the Gospel of the cross is expressed, which through the faith of the apostles, having been uprooted from the Jewish people in whom it was held as in a stem of origin, was transplanted and planted into the sea of the Gentiles. The sense is also supported by the parables joined to this sentence, which deals with the ministers of the word. It is also helpful to note that mulberry leaves, when thrown on a serpent, bring death to it because the word of the cross, while bringing health to all, takes away all harmful things.
Luke 17:7 — On the Gospel of Luke
Which of you, having a servant plowing or tending sheep. This parable teaches that faith, the more excellent it is outwardly in virtues, should become all the more humble within in conscience. For a servant plowing or tending sheep is understood as any teacher of the Church. About whom the Lord said: No one who puts his hand to the plow and looks back is fit for the kingdom of God. And to another who testified his love for Him, He responded for the third time: Feed my sheep.
Luke 17:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or the servant departs from the field when giving up for a time his work of preaching, the teacher retires into his own conscience, pondering his own words or deeds within himself. To whom our Lord does not at once say, Go from this mortal life, and sit down to meat, that is, refresh thyself in the everlasting resting-place of a blessed life.
Luke 17:8 — On the Gospel of Luke
And gird yourself and serve me while I eat and drink. To gird oneself is to restrict one's humble mind from all wandering thoughts by which the steps of duties are usually impeded. For whoever girds their clothes does this to avoid being entangled to the point of stumbling while walking. To serve God is to confess that one is insignificant in everything and has no strength without His grace. For a minister takes his name from a lower status, that is, subjection, just as a master takes his name from a higher status. Therefore, he serves the Creator who, considering his nature, fearing His judgements, humbles himself regarding his own virtues.
Luke 17:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He bids make ready wherewith he may sup, that is, after the labours of public discourse, He bids him humble himself in self-examination. With such a supper our Lord desires to be fed. But to gird one's self is to collect the mind which has been enfolded in the base coil of fluctuating thoughts, whereby its steps in the cause of good works are wont to be entangled. For he who girds up his garments does so, that in walking he may not be tripped up. But to minister unto God, is to acknowledge that we have no strength without the help of His grace.
Luke 17:9 — On the Gospel of Luke
Does he give thanks to that servant because he did what was commanded of him? I think not. So also you, when you have done all things that are commanded you, say: We are unprofitable servants. If a man, he says, demands not uniform but multiple service from a human servant, and yet does not give him thanks, how much more you, who can do nothing without me? You ought not to measure the merits of labors by the length of time, but by love and voluntary service, always increasing the former by new endeavors. Therefore say: We are unprofitable servants. Indeed, servants, because you were bought at a price. Truly unprofitable, because the Lord does not need your goods. If, however, he is unprofitable who has done all things, what is to be said about him who either could not accomplish what was commanded due to weakness, or, what is worse, despised it out of pride? Otherwise: We are unprofitable servants, because the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us (Romans 8). And elsewhere: Who crowns me with mercy and compassion (Psalm 103). He does not say with merits and works, because by whose mercy we are prevented, that we may humbly serve God, by his gift we are crowned, that we may reign loftily with him.
Luke 17:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Servants, I say, because bought with a price; (1 Cor. 6:20) unprofitable, for the Lord needeth not our good things, (Ps. 16:2) or because the sufferings of this present time are not worthy to be compared to the glory which shall be revealed in us. (Rom. 8:18.) Herein then is the perfect faith of men, when having done all things which were commanded them, they acknowledge themselves to be imperfect.
Luke 17:10 — On the Gospel of Luke
What we ought to have done, we have done. Indeed we ought to have, because he who did not come to be served, but to serve (Matt. 20), made us debtors to himself, so that, evidently not trusting in our own works, but always fearing his judgment, we may say with the prophet: What shall we render to the Lord for all that he has rendered to us? (Psalm 115). In order to show that he had faith like a mustard seed, humble and fervent, he prefaced, saying: I believed, therefore I have spoken, but I was greatly humbled (Psalm 116). To show that he did not trust in his own strength, he added, speaking in ecstasy: Every man is a liar (Psalm 116), to signify himself as an unworthy servant even after receiving the precious chalice of death, he exclaimed: O Lord, I am your servant, I am your servant, and the son of your handmaid, you have loosed my bonds (Psalm 116). He did not say, I have loosed them myself, I am sufficient to save myself, but You have loosed my bonds, I will offer to you the sacrifice of thanksgiving (Psalm 116). This then is the only perfection of faith in men, if, having fulfilled everything that has been commanded, they know themselves to be imperfect, and as long as they wander away from the Lord, always acknowledge the evils in themselves to lament, always remember the good that is missing that, with his grace aiding, they may progress.
Luke 17:12 — On the Gospel of Luke
And it came to be, etc., ten leprous men met him. Leprous men can not unreasonably be understood as those who, not having the knowledge of true faith, profess various doctrines of error. For they do not hide their ignorance, but present it as supreme expertise to the light and display the boasting of their speech. And indeed there is no false doctrine which does not mix some truths among the false things. Hence true things mixed irregularly with false ones, appearing in one argument or narration of a man, as in the color of one body, signify leprosy, diversifying and staining human bodies with places of true and false colors. These therefore are to be avoided by the Church, so that if possible, being far removed, they may invoke Christ with a loud voice. Wherefore it is aptly added:
Luke 17:13 — On the Gospel of Luke
Those who stood afar off, and lifted up their voice, saying: Jesus, Master, have mercy on us. And well, that they may be saved, they call Jesus Master. For indeed, in his words, they show they have erred, calling him the humble teacher of salvation, and when they return to the knowledge of the teacher, they immediately recur to the form of salvation. For it follows:
Luke 17:14 — On the Gospel of Luke
When he saw them, he said: Go, show yourselves to the priests. And it happened as they went, they were cleansed. The Lord is found to have sent none of those to whom he granted these corporal benefits to the priests, except lepers, because evidently, the priesthood of the Jews was a figure of the future royal priesthood, which is in the Church, whereby all belonging to the body of Christ, the highest and true Prince of priests, are consecrated. And whoever has lacked the grace of the Lord, either by heretical depravity, gentile superstition, Jewish perfidy, or even fraternal schism, must come to the Church and show the true color of faith they have received. But other vices, like the health and as it were the senses and limbs of the soul, the Lord heals and corrects within through conscience and understanding. Indeed, Paul also, having heard the voice of the Lord: Why do you persecute me? and, I am Jesus whom you are persecuting (Acts 9), was nevertheless sent to Ananias, so that through that priesthood established in the Church, he might receive the sacrament of the doctrine of faith, and be approved in its true color. Not because the Lord cannot do all things by himself (for who else does these things even in the Church?) but so that the very society of gathered faithful, by approving and communicating the doctrine of true faith among each other, might impart in all that is said in words or signified in sacraments, as it were, one form of true color. Cornelius also, although his alms and prayers were accepted and heard by the angel, is nevertheless commanded to send for Peter, for the unity of doctrine and sacraments, as if to him and his it was said: Go, show yourselves to the priests; for as they went, they were cleansed. For Peter had already come to them, but they had not yet received the sacrament of baptism, had not yet spiritually come to the priests, and yet by the infusion of the Holy Spirit and the wonder of tongues, their cleansing was declared.
Luke 17:15 — On the Gospel of Luke
One of them, etc. This one, who returned glorifying God, signifies the devoted humility of the one Church to Christ. Who, well falling at the feet of the Lord, gave thanks. For he truly gives thanks to God, who, by repressing the thoughts of his own presumption, humbly sees how weak he is in himself, who attributes no virtue to himself, who acknowledges that the good deeds he performs come from the mercy of the Creator. Hence it is rightly added:
Luke 17:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He fell upon his face, because he blushes with shame when he remembers the evils he had committed.
Luke 17:16 — On the Gospel of Luke
And he was a Samaritan. Indeed, Samaritan is interpreted as custodian. By this name, that people who, by giving thanks to Him from whom they received, attributes everything they received, is most aptly signified, in a manner singing from the Psalm: My strength I will guard for You, because You, O God, are my protector; my God, His mercy will precede me (Psalm LVIII). He falls moreover on his face, because he blushes from the evils he remembers having committed. For there man falls where he is ashamed. Hence also Paul, as if saying to some lying on their face, said: What fruit then did you have in those things of which you are now ashamed (Rom. VI)? On the other hand, concerning the rider of the horse, that is, about him who is lifted up in the glory of this world, it is said: His rider shall fall backward (Gen. XLIX). And again concerning the persecutors of the Lord it is written: They went backward and fell to the ground (John XVIII). What is this, that the chosen fall on their face and the reprobate fall backward, except that everyone who falls backward falls where he undoubtedly does not see; but he who falls forward falls where he sees? Therefore, the wicked, because they fall into things unseen, are said to fall backward, because they collapse where they cannot currently see what follows them. But the just, because they willingly cast themselves down in these visible things in order to be raised in the invisible, as if they fall on their face, because pierced by fear while seeing, they are humbled.
Luke 17:17 — On the Gospel of Luke
But Jesus answered and said: Were there not ten cleansed? But where are the nine? If one is added to nine, a certain image of unity is completed. It results in such an embrace that the number does not advance further unless it returns again to one, so that this rule through the infinity of numbers is preserved. Therefore, the nine need one, so that they may be unified into a certain form of unity and become ten. But one does not need them to preserve unity. Therefore, as that one who gave thanks is approved and praised as a sign of the unique Church, so those nine who did not give thanks were made reprobate, excluded from the fellowship of unity. Hence, such will remain in the number of nine as imperfect. And rightly does the Savior inquire as if unknown, Where are they? For to know God is to choose; to not know is to reprobate.
Luke 17:18 — On the Gospel of Luke
There was no one found to return and give glory to God except this foreigner. According to the body, indeed, it is easy to see a man who does not have leprosy and yet is not of good spirit; but according to the significance of this miracle, it troubles the observer to consider how the world can be ungrateful. But now it is also easy to see that it may happen that anyone in the society of the Church acquires sound and true doctrine and argues everything according to the rule of the Catholic faith, distinguishes the creature from the Creator, and is thus revealed to have been free from the diversity of lies like leprosy, and yet is ungrateful to God and his purifying Lord, because, elevated by pride, he is not humbled by holy thanksgiving, and thus becomes like those of whom the Apostle says: Although they knew God, they did not glorify him as God or give thanks. For by saying they knew God, he shows they had been cleansed from leprosy, but nevertheless immediately accuses them of being ungrateful.
Luke 17:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And he is commanded to rise and walk, because he who, knowing his own weakness, lies lowly on the ground, is led to advance by the consolation of the divine word to mighty deeds. But if faith made him whole, who hurried himself back to give thanks, therefore does unbelief destroy those who have neglected to give glory to God for mercies received. Wherefore that we ought to increase our faith by humility, as it is declared in the former parable, so in this is it exemplified in the actions themselves.
Luke 17:19 — On the Gospel of Luke
And he said to him: "Rise, go; your faith has made you well." He who devoutly fell before the Lord is commanded to rise and go, because he who, subtly recognizing his infirmity, humbly lies down, is ordered to rise through the consolation of the divine word to strong deeds, and with increasing merits daily to advance to more perfect things everywhere. But if faith made him well who bent down to give thanks to his Savior and cleanser, then disbelief destroyed those who neglected to give glory to God for received benefits. Therefore, this reading is linked with the previous one by that reason, that there it is determined through the given parable that faith ought to be increased by humility, but here it is more clearly shown by actual events, not only that faith recognized the rationale, but that the executed operation of faith is what makes the believer well and gives glory to the Father who is in heaven.
Luke 17:20 — On the Gospel of Luke
And being asked by the Pharisees when the kingdom of God would come, he answered them and said: "The kingdom of God does not come with observation." They ask about the time of the kingdom of God, because as below Luke revealed, they thought that the kingdom of God would immediately be manifested when the Lord came to Jerusalem. Thus even the apostles, led by this opinion, asking him after his resurrection said: "Lord, will you at this time restore the kingdom to Israel?" (Acts I); and elsewhere Cleophas said: "But we had hoped that he was the one to redeem Israel" (Luke XXIV). However, the kingdom of God does not come with observation.
Luke 17:20-21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or the kingdom of God means that He Himself is placed in the midst of them, that is, reigning in their hearts by faith.
Luke 17:21 — On the Gospel of Luke
Nor will they say, "Look, here it is!" Because neither angels nor humans can observe when it will come, just as the time of the Lord's Incarnation, predestined by the most certain prophecies of the prophets, and declared by the proclamations of angels, so that his conception, birth, baptism, preaching, death, resurrection, and ascension to heaven were incessantly accompanied by signs from either angels or humans or certainly miracles.
Luke 17:22 — On the Gospel of Luke
And he said to the disciples: The days will come when you will long to see one of the days of the Son of Man, and you will not see it. This is the kingdom of God, which we hope for to see the day of Christ, and indeed one day, because in that glory of bliss, the prophet sighing said: For one day in your courts is better than a thousand (Psal. LXXXIII), there is no interruption of darkness, no memory at all of misery or pain, which have gone away, clouding the light of perpetual peace. Therefore, it is good to desire the presence of this day, but not to imagine everything to us in the greatness of desire, as if the day of the Lord were at hand. Hence also the Lord aptly added while predicting the future:
Luke 17:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, by the day of Christ He signifies His kingdom, which we hope will come, and He rightly says, one day, because there shall no darkness disturb the glory of that blessed time. It is right then to long for the day of Christ, yet from the earnestness of our longing, let us not vision to ourselves as though the day were at hand. Hence it follows, And they shall say to you, Lo here! and, Lo there!
Luke 17:23 — On the Gospel of Luke
And they will say to you: Look, there. Do not go, do not hurry. Although this sentence can be understood not only for a time, but also for a person. And indeed for a time, because there arose some who, calculating the courses of ages, would say they had found the certain year, day, and hour of the end of the world, against the authority of the Lord saying: It is not for you to know the times or the moments (Acts I). As for the person, because many heretics came against the Church, and many will come, who assert themselves to be Christs, the first of whom is Simon Magus, and the last, greater than others, is the Antichrist. Therefore, if anyone says to you, Look here, look there, that is, that in this or that person, or hour, the kingdom of God is coming or is going to come, they are not to be followed, who do not fear to seek higher things and to say unspeakable things.
Luke 17:24 — On the Gospel of Luke
For as a lightning flash that lights up from under heaven shines unto everything under heaven, so will the Son of Man be in His day. This is what the psalm says: God will come manifest, our God, and will not keep silent (Psalm XLIX), because clearly the second coming of the Savior will be not in humility as before, but in glory and majesty. And it is beautifully said: Flashing from under heaven, because judgment will happen under heaven, that is, in the midst of the air, as the Apostle testifies, who says: We will be caught up together with them in the clouds to meet the Lord in the air (I Thess. IV). But if the Lord will appear in judgment like lightning, then no one will be allowed to hide in his mind, because he is penetrated by the very brightness of the judge. Therefore, neither the time nor place of His coming can be observed by mortals, as He will obviously come blazing and sudden like lightning to all. However, this response of the Lord can also not incongruously be taken regarding that coming of His, by which He comes daily in the Church. For the Kingdom of God is within us, because He who will come as the judge of all in time now even presently reigns in the hearts of the faithful. Indeed, the heretics often so disturbed the Church, each saying in his own doctrine that the faith of Christ remains, that the faithful of those times desired the Lord to return to earth, even for one day if it were possible, and by Himself to declare the truth of faith as it stands. And he said: And you will not see, because it is not necessary to return the Lord in this bodily vision, which once the brightness of His Gospel was spread throughout the entire world He has spiritually exhibited, and against all the assaults of apocryphal writings He has established with the undivided light of His love.
Luke 17:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And he well says, that lighteneth out of the one part under heaven, because the judgment will be given under the heaven, that is, in the midst of the air, as the Apostle says, We shall be caught up together with them in the clouds. (1 Thess. 4:17.) But if the Lord shall appear at the Judgment like lightning, then shall no one remain hidden in the deep of his heart, for the very brightness of the Judge pierces through him; we may also take this answer of our Lord to refer to His coming, whereby He comes daily into His Church. For ofttimes have heretics so vexed the Church, by saying that the faith of Christ stands in their own dogma, that the faithful in those times longed that the Lord would if it were possible even for one day return to the earth, and Himself make known what was the true faith. And you shall not see it, because it need not that the Lord should again testify by a bodily presence that which has been spiritually declared by the light of the Gospel, once scattered and diffused throughout the whole world.
Luke 17:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He means the generation not only of the Jews, but also of all wicked men, by whom even now in His own body, that is, His Church, the Son of man suffers many things, and is rejected. But while He spake many things of His coming in glory, He inserts something also concerning His Passion, that when men saw Him dying, whom they had heard would be glorified, they might both soothe their sorrow for His sufferings by the hope of the promised glory, and at the same time prepare themselves, if they love the glories of His kingdom, to look without alarm upon the horrors of death.
Luke 17:25 — On the Gospel of Luke
But first, it is necessary for him to suffer many things and be rejected by this generation. The Lord, speaking much about the glory of His advent, also took care to insert a few words about the terror of His passion so that when they would see Him dying, whom they had heard would be glorified, the pain of the passion would be mitigated by the hope of the promised glory, and at the same time, they themselves might prepare, if they love the glory of the kingdom, not to dread the danger of death. However, the generation He refers to is not only the Jews but all the reprobate, by whom even now the Son of Man in His body, that is, in the Church, suffers many things and is rejected. For although the head of this body, which indeed is ourselves, already rises freely above all, nevertheless He still feels the wounds of the reprobate through His body, which He holds downward.
Luke 17:26 — On the Gospel of Luke
And as it was in the days of Noah, so will it be in the days of the Son of Man. He affirms the suddenness of His coming with many examples. For what He had compared to lightning quickly traversing everything, He compares to the days of Noah or Lot, when sudden destruction came upon mortals.
Luke 17:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The coming of our Lord, which He had compared to lightning flying swiftly across the heavens, He now likens to the days of Noah and Lot, when a sudden destruction came upon mankind.
Luke 17:27 — On the Gospel of Luke
They ate and drank, they married wives, and they were given in marriage. This does not condemn marriages or food as per the insane doctrines of Marcion, Manichaeus, and Tatian the leader of the Encratites, as in these matters lie the supports of succession, and in those of nature, but, as the Apostle says: "All things are lawful for me, but not all things are helpful" (1 Corinthians 6), it is rather the immoderate use of permissible things that is condemned. For it is not because they gave themselves wholly to these things and despised God's judgments that they perished by water or by fire.
Luke 17:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now Noah builds the ark mystically. The Lord builds His Church of Christ's faithful servants, by uniting them together in one, as smooth pieces of wood; and when it is perfectly finished, He enters it: as at the day of Judgment, He who ever dwells within His Church enlightens it with His visible presence. But while the ark is in building, the wicked flourish, when it is entered, they perish; as they who revile the saints in their warfare here, shall when they are crowned hereafter be smitten with eternal condemnation.
Luke 17:28-30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now mystically, Lot, which is interpreted 'turning aside,' is the people of the elect, who, while in Sodom, i. e. among the wicked, live as strangers, to the utmost of their power turning aside from all their wicked ways. But when Lot went out, Sodom is destroyed, for at the end of the world, the angels shall go forth and sever the wicked from among the just, and cast them into a furnace of fire. (Matt. 13:49.) The fire and brimstone, however, which He relates to have rained from heaven, does not signify the flame itself of everlasting punishment, but the sudden coming of that day.
Luke 17:28-29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Passing by the unutterable wickedness of the Sodomites, He mentions only those which may be thought trifling offences, or none at all; that you may understand how fearfully unlawful pleasures are punished, when lawful pleasures taken to excess receive for their reward fire and brimstone.
Luke 17:28 — On the Gospel of Luke
Similarly as it was in the days of Lot, they were eating and drinking, buying and selling, planting and building. The Lord, omitting that great and abominable crime of the Sodomites, mentions only those sins which could have been considered light or none at all, so that one may understand what punishment illicit actions may receive, if lawful actions and those without which this life cannot be led, when done immoderately, are punished by fire and sulfur. Therefore, the blessed Augustine, upon seeing the allurements of a harmful habit and stirred by just sorrow, exclaims: "Woe to the sins of men, which alone we shudder at only because they are unusual; yet the usual ones, for the purging of which the blood of the Son of God was shed, although they are so great that they entirely block the kingdom of God against them, by seeing them repeatedly, we are often compelled to tolerate all, and often by tolerating, even to commit some of them. And would that, O Lord, we do not commit everything that we could not prohibit."
Luke 17:29 — On the Gospel of Luke
But on the day when Lot went out from Sodom, it rained fire and sulfur from heaven and destroyed them all. Hitherto Lot in Sodom, that is, the chosen people among the reprobate, dwells as a stranger, both just in sight and hearing, and according to the interpretation of the name Lot, avoiding their crimes as much as he could. But with Lot departing, Sodom will perish. Because at the end of the age, the angels will go out and separate the wicked from among the just and cast them into the fiery furnace. Here it should be noted that the fire and sulfur which he recalls rained from heaven do not signify the very flame of perpetual punishment but the sudden advent of that day. For that perpetual fire will not come and punish the impious, but rather they will be cast out from the sight of the Judge and sent into the eternal fire, although we do not doubt that sulfur is also present in that fire, as testified by John, who describes both fires, that of sudden chastisement and of eternal burning, saying: "And fire came down from God out of heaven and devoured them, and the devil who seduced them was cast into the lake of fire and sulfur, where both the beast and the false prophets are and shall be tormented day and night forever and ever" (Revelation 20).
Luke 17:30 — On the Gospel of Luke
According to these things will be the day when the Son of Man will be revealed. Beautifully He will be revealed, because He who now unseen sees everything, then seen will judge everything. However, He will appear to judge at the very time when He will see all forgotten of His judgments, given over to this world. For although the end of the world is set to come at a predetermined time, yet with the love of many growing cold towards the end, the iniquity of the human race will increase so much that it must deservedly be destroyed along with the world it inhabits. Even now we see countless people so devoted to revelry and drunkenness, buying and selling, and other worldly matters, that it's clear they provoked the wrath of the strict judge, but we fear that worse things are yet to come, things which no wise person can even think about without grave sorrow. For what was once said about one sinful nation to be destroyed: The sin of the Amorites has not yet reached its full measure (Genesis 15), undoubtedly must be understood concerning the entire mass of the wicked to be condemned.
Luke 17:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For He who in the mean time though we see Him not yet sees all things, shall then appear to judge all things. And He shall come especially at that time, when He shall see all who are forgetful of His judgments in bondage to this world.
Luke 17:31 — On the Gospel of Luke
In that hour, whoever is on the housetop, and his goods are in the house, let him not come down to take them away. So far it has been mentioned that the kingdom of God, that is Christ, will come not with observation, but unexpectedly; now it is shown by whom this same coming should be expected. Therefore, he is on the housetop who, exceeding the carnal, lives spiritually as if in free air. His goods in the house are carnal desires, which he had loved too much, but seeking heavenly things had left in this world, which he must by no means retrieve with the judgment impending. For He does not speak of that hour when the judge comes, but when He is about to come, not when the fire descended on Sodom, but when Lot is compelled to leave, or rather when he, hesitating, is seized and taken out by the angels. For no one, when the judge is already coming and appearing, would be able or willing to descend into this world to take anything from it. But this hour is happening today as we anxiously watch for the coming judge, not knowing when He will come. About this, John said: "Dear children, this is the last hour" (1 John 2).
Luke 17:32 — On the Gospel of Luke
Remember Lot's wife. Lot's wife signifies those who in tribulation look back and turn away from the hope of God's promise. Therefore, she was made into a pillar of salt, as a warning to people not to do this, as if they season their heart, so that they may not be foolish.
Luke 17:33 — On the Gospel of Luke
Whoever seeks to save his life will lose it. This sentence can be correctly understood in two ways, but both meanings refer to one single end, namely, to suffer adversities for Christ, indeed not to fear to endure death itself. For he who, with death threatening from a persecutor, if he does not deny Christ, prefers rather to save his life for a time by denying, undoubtedly prepares it for eternal perdition. Likewise, he who seeks the eternal salvation of his soul, does not doubt to lose it temporally into the hands of persecutors, that is, to give it into death. But to both meanings, what follows fits aptly:
Luke 17:34 — On the Gospel of Luke
I tell you, on that night there will be two in one bed. The Lord had said above that he who is in the field should not turn back, so that you would not think that it was said only about those who openly intend to turn back from the field, that is, to deny the Lord. He continues to show that there are some who, even though they seem to have their faces turned forward, still look back with their mind and spirit. Therefore, in that night, he said, in that tribulation so dark, that even the elect might be led astray, if it were possible (Matthew 24), there will be two in one bed, those namely who choose ease and rest, neither occupied with secular affairs, nor with ecclesiastical matters, which their rest by the name of bed signifies.
Luke 17:35 — On the Gospel of Luke
There will be two grinding at the mill. He calls those grinding at the mill who are placed among the people and are governed by teachers, doing the things of this world, whom he also signifies by the name of women, because, as I said, it is expedient for them to be governed by the counsels of the skilled. And he said grinding, on account of the circle and cycle of temporal affairs. Yet he said in one grinding, inasmuch as they provide for the uses of the Church out of their own resources and businesses. For every action of this world is a mill, which while it gathers many cares, it turns human minds as if in a circle, and casts forth like flour, because it constantly generates minute thoughts in a restless heart.
Luke 17:36 — On the Gospel of Luke
Two will be in the field; one will be taken, and the other left. Just as above, with two in one bed and two women grinding at the mill, so here it is understood to be in one field. This signifies those who labor in the ministry of the Church, as in the field of God, to whom his farmer said: "You are God's field" (1 Corinthians 3:9). The one who will be taken is the one who does not adulterate the word of God (2 Corinthians 2:17), but speaks in Christ truthfully before God. The one who preaches Christ insincerely, but out of selfish motivation, will be left behind. I do not think there are other kinds of people within the Church, except these three pairs distinguished by being taken or left behind, although within each pair many diversities of pursuits and wills can be found, converging nevertheless towards harmony and unity. Therefore, the prophet Ezekiel saw three who were saved: Noah, Daniel, and Job, in whom preachers, those who live in continence, and those who are married, are represented. For Noah ruled the ark on the waters, and thus held the figure of those who govern. Daniel, devoted to abstinence even in the royal court, thus signified the life of those who live in continence. Job, placed in marriage and taking care of his own household, pleased God, and through him the order of good spouses is worthily represented.
Luke 17:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Our Lord had just before said, that he who is in the field must not return back; and lest this should seem to have been spoken of those only who would openly return from the field, that is, who would publicly deny their Lord, He goes on to show, that there are some who, while seeming to turn their face forward, are yet in their heart looking behind.
Luke 17:37 — On the Gospel of Luke
Answering they say to him: Where, Lord? He said to them: Where the body is, there the eagles will be gathered. Two Saviors were asked, where the good will be taken, and where the evil will be left, he said one thing, but left another to be understood. For by asserting that the saints will be with him, obviously the reprobates will be separated from his vision, and therefore they will be condemned nowhere else than with the devil, he implies. Therefore, wherever the Lord will be in body, the elect will be gathered there, who by imitating his passion and humility, are as if filled with his flesh, whose youth, like eagles, will be renewed in the resurrection (Psalm 103). It also harmonizes with the efforts of those who thirst to contemplate the glory of the supreme majesty with their whole mind, as the eagle surpasses other birds in flight and joyfully fixes its eyes on the sun's rays. It also fits that, for the protection of its nests, the eagle is accustomed to bring a resisting stone so that perhaps a serpent may not approach, or dare to touch its chicks or eggs. Because evidently every wise person, to defend his actions and thoughts from the incursion of the ancient serpent, needs to always keep in his heart that stone, cut from the mountain without hands, which laid waste to the devil's kingdom (Daniel 2), that is, the faith and love of Christ.
Luke 17:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Our Lord was asked two questions, where the good should be taken up, and where the bad left; He gave only one answer, and left the other to be understood, saying, Wheresoever the body is, thither will the eagles be gathered together.
Luke 18:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
We should say that he is always praying, and faints not, who never fails to pray at the canonical hours. Or all things which the righteous man does and says towards God, are to be counted as praying.
Luke 18:1 — On the Gospel of Luke
He also told them a parable to the effect that they ought always to pray and not lose heart. The Apostle also says: "Rejoice always, pray without ceasing." But who can always pray like this, and persist in prayer without failing or pausing, so that he neither has time for receiving food or for sleeping? Therefore, it must be said that he always prays and does not lose heart, who daily during the canonical hours according to the custom of the Church tradition does not cease to praise and beseech the Lord with psalms and customary prayers, and this is what the Psalmist said: "I will bless the Lord at all times; his praise shall continually be in my mouth" (Psalm 34). Or certainly, all that the righteous do and say according to God should be regarded as a prayer. For since the righteous constantly do what is just, they will thereby constantly pray without ceasing, nor will they ever cease from prayer unless they cease to be righteous.
Luke 18:2 — On the Gospel of Luke
There was a certain judge in a certain city, who neither feared God nor respected man. However, there was a widow in that city who kept coming to him, saying: Avenge me against my adversary. And he refused for a long time. But afterward he said to himself: Though I do not fear God nor respect man, yet because this widow troubles me, I will avenge her, lest by her continual coming she weary me. The Lord places parables either according to some likeness, as in the case of a man who had two sons, the elder working in the field close to him, and the younger living luxuriously in a distant place, or he proves something from dissimilarity itself, as in this passage: If the grass of the field, which today is and tomorrow is thrown into the oven, God so clothes, how much more you of little faith (Matthew VI). Therefore, the former type can be joined with these words: Just as that, so this one too. The latter, however, with these words: If that, how much more this one? Or, if that, how much less this one? But these are set forth obscurely in some places, openly in others. Hence, the unjust judge here is employed not by similarity, but by dissimilarity. For indeed, that unjust judge by no means allegorically represents the person of God, but still, as the Lord wanted to infer here, how much God, who is good and just, cares about those who beseech Him, because even an unjust man cannot disregard those who pester him with persistent prayers, if only to avoid their annoyance. For this is what he said: Lest by her coming she weary me. The widow herself can indeed have the likeness of the Church, which seems desolate until the Lord comes, who, however, even now secretly takes care of it.
Luke 18:6 — On the Gospel of Luke
The Lord said: Hear what the unjust judge says. Will not God bring about justice for His chosen ones, who cry out to Him day and night? Will He keep putting them off? I tell you, He will see that they get justice, and quickly. If anyone is troubled by why God's elect pray to be avenged, as is also mentioned in the Revelation of John regarding the martyrs, although we are most clearly admonished to pray for our enemies and those who persecute us, it is to be understood that this is the vengeance of the righteous, that all the evil should perish. They perish in two ways: either by conversion to righteousness, or by losing their power through punishment, which now to some extent prevails against the good, as long as it serves the good temporarily. The end that the righteous desire to come, although they pray for their enemies, is nonetheless reasonably called the desire for vengeance.
Luke 18:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
When the Almighty Creator shall appear in the form of the Son of man, so scarce will the elect be, that not so much the cries of the faithful as the torpor of the others will hasten the world's fall. Our Lord speaks then as it were doubtfully, not that He really is in doubt, but to reprove us; just as we sometimes, in a matter of certainty, might use the words of doubt, as, for instance, in chiding a servant, "Remember, am I not thy master?"
Luke 18:8 — On the Gospel of Luke
However, when the Son of Man comes, do you think He will find faith on the earth? Although the omnipotent Creator is always ready to vindicate His chosen ones who cry out to Him, on the day of judgment, which should be held in trembling hearts, when the same Creator appears in the form of the Son of Man, there will be such a rarity of the chosen that the ruin of the entire world will have to be hastened not so much because of the cry of the faithfully unjustly condemned, but because of the torpor of those justly condemned. But the Lord says doubtfully: Do you think, will He find faith? He does not doubt, but rebukes. The word of doubt reproves infidelity, not divinity. For we also sometimes use the word of doubt reprovingly about things we are certain about, although we do not doubt in our heart. For instance, if you are indignant with your servant, you might say: You despise me, consider perhaps, I am your master. And the Apostle to some of his contemptors: I think also I have the Spirit of God (1 Cor. 7). He who says, I think, seems to doubt. But he was reproving, not doubting. Thus, the Lord, who indeed knows all things through whom all things were made, nonetheless doubtingly reproves the hearts of the faithless.
Luke 18:9-14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Typically, the Pharisee is the Jewish people, who boast of their ornaments because of the righteousness of the law; but the Publican is the Gentiles, who being at a distance from God confess their sins. Of whom the one for His pride returned humbled, the other for his contrition was thought worthy to draw near and be exalted.
Luke 18:9 — On the Gospel of Luke
He also spoke this parable to some who trusted in themselves as righteous and despised others. Because the Lord concluded the parable, in which He always taught to pray and not to lose heart, saying that when the judge comes, faith would be hard to find on earth, lest anyone should flatter themselves with useless faith, knowledge, or even confession; immediately following with another parable, He more diligently showed that from God, faith is examined not by words, but by deeds. Among which deeds, humility predominates greatly. Therefore, earlier, when He compared faith to a mustard seed, small indeed but burning with curiosity, He almost explained further: "When you have done all that you are commanded, say: We are unworthy servants" (Luke XVII). Contrary to this, the proud, while they do only a little of what is commanded, not only immediately presume their own righteousness but also despise the weak, and thus, as though devoid of faith, they are not heard when they pray.
Luke 18:10 — On the Gospel of Luke
Two men went up to the temple to pray. One a Pharisee and the other a tax collector. The tax collector, praying humbly, belongs to those members of the mentioned widow, that is, the Church, of whom it is said above: "But will not God bring about justice for His elect who cry out to Him?" The Pharisee, however, boasting of his merits, pertains to those about whom the terrible closing statement is made: "Nevertheless, when the Son of Man comes, will He find faith on the earth?"
Luke 18:11 — On the Gospel of Luke
The Pharisee, standing, prayed thus with himself: God, I thank you that I am not like other men, robbers, unjust, adulterers, or even like this publican. There are four types by which all the swelling of the arrogant is demonstrated, when they either believe they have good from themselves, or if they believe it is given to them from above, they think they have received it because of their own merits, or certainly when they boast they have what they do not, or, despising others, seek to appear singularly to have what they have. The Pharisee is found to have labored under the plague of these boastings, who therefore descended from the temple without justification, because he attributed the merits of good works to himself, as though singularly, and preferred himself over the praying publican.
Luke 18:12 — On the Gospel of Luke
I fast twice on the Sabbath, I give tithes of all that I possess. The prophet Ezekiel writes about the heavenly creatures shown to him. And the whole body full of eyes, around those four. For the bodies of the creatures are described as full of eyes because the actions of the saints are circumspect from every part, desirably providing for the good, cautiously avoiding the evil. But we often, while attending to other matters, neglect others. And where we neglect, there undoubtedly we do not have an eye. For behold, the Pharisee had an eye for exhibiting abstinence, for extending mercy, for giving thanks to God, but he did not have an eye for maintaining humility. And what does it benefit if nearly the whole city is cautiously guarded against the enemy's plots, if one opening is left open, where the enemies may enter?
Luke 18:13 — On the Gospel of Luke
And the publican, standing afar off, would not even lift up his eyes to heaven, but smote upon his breast, saying: God, be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other. How confidently does he offer forgiveness to the worthily penitent, given that the publican, who fully recognized his wrongdoing, wept, confessed, and if he came unjust to the temple, he left justified from the temple. Typically, however, the Pharisee is the populace of the Jews, who extol their own merits through the justifications of the law. The publican, on the other hand, represents the Gentile, who, placed far from God, confesses his sins. One departed proud and humiliated, while the other, by lamenting, deserved to approach exalted.
Luke 18:14 — On the Gospel of Luke
For everyone who exalts himself will be humbled, and he who humbles himself will be exalted. Of the aforementioned people, both the proud and the humble, it can rightly be understood, just as we read elsewhere: Before destruction the heart is exalted, and before glory, it is humbled (Prov. XVI). Therefore, from the words of the arrogant Pharisee, by which he deserved to be humbled, we can also take, conversely, the form of humility by which we may be exalted, so that as he, considering both the vices of the worse and his own virtues, was lifted up to ruin, we, seeing not only our own sloth but also the virtues of the better, may be humbled to glory, that each of us may humbly and submissively implore this before himself: Almighty God, have mercy on your suppliant, because I am not like your innumerable servants, exalted by the contempt of the world, glorious by the merit of justice, angelic in the praise of chastity, nor like many of those who, after public crimes, have deserved to be devoted to you by repenting. Who also, if by your granting grace I do any good, I do not know with what end I do it or by what strictness it should be weighed by you.
Luke 18:15 — On the Gospel of Luke
They were bringing children to him that he might touch them; and when the disciples saw it, they rebuked them. And this lesson, full of the teaching of humility, shows that the innocent and simple can reach the grace of the Lord. The disciples rebuked those who were bringing them, not because they did not want the children to be blessed by the Savior's hand and voice, but because, not yet having complete faith, they thought he would be exhausted by the importunity of those presenting the children, like a human.
Luke 18:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Hence our Lord pointedly says, of such, not "of these," to show that to character, not to age, is the kingdom given, and to such as have a childlike innocence and simplicity is the promise of the reward.
Luke 18:16 — On the Gospel of Luke
But Jesus, calling them, said: Let the children come to me, and do not hinder them. For of such is the kingdom of God. He significantly said "of such," not "of these ones," to show that it is not age that reigns, but manners, and that the reward is promised to those who have similar innocence and simplicity. The Apostle also agrees with this sentiment: Brothers, do not be children in understanding, but be infants in malice. In understanding, however, be perfect.
Luke 18:17 — On the Gospel of Luke
Truly I tell you, whoever does not receive the kingdom of God like a child will never enter it. Just as a child does not persist in anger, does not remember being hurt, does not take delight in a beautiful woman, does not think one thing and say another, so too, unless you have such innocence and purity of mind, you will not be able to enter the kingdom of heaven. Another interpretation: We are commanded to receive the kingdom of God, that is, the teaching of the Gospel, like a child, because a child neither contradicts teachers in learning, nor composes arguments and words to resist them, but faithfully accepts what is taught, and obeys and rests with respect.
Luke 18:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
A certain ruler having heard our Lord say, that only those who would be like little children should enter the kingdom of heaven, entreats Him to explain to him not by parable but openly by what works he may merit to obtain eternal life.
Luke 18:18 — On the Gospel of Luke
And a certain ruler asked him, saying: Good teacher, what shall I do to inherit eternal life? I believe this ruler had heard from the Lord that only those who want to be like children will enter the kingdom of God, and therefore, concerned with obtaining clear guidance, he asks to be told openly, not in parables, by what merits of works he may gain eternal life.
Luke 18:19 — On the Gospel of Luke
Jesus said to him, "Why do you call me good? No one is good except God alone. Since he had called him a good teacher and had not confessed him as God or God's Son, he learns that compared to God, no mere human being is good. Of whom it is said: 'Give thanks to the Lord, for He is good' (Psalm 106). But God alone being good is not to be understood as the Father alone, but also the Son, who says: 'I am the good Shepherd.' Also the Holy Spirit, because the Father from heaven will give the good Spirit to those who ask Him (Luke 11). That is, the one and individual Trinity, the Father, the Son, and the Holy Spirit, is the only one and good God. Therefore, the Lord does not deny being good but indicates being God. He does not deny being a good teacher but testifies that no teacher apart from God is good.
Luke 18:20 — On the Gospel of Luke
You know the commandments: You shall not kill, you shall not commit adultery, you shall not steal, you shall not bear false witness. Honor your father and your mother. This is the chastity of childlike innocence, which is proposed to us for imitation if we wish to enter the kingdom of God. It should indeed be noted that justice of the law, kept at its proper time, not only confers the goods of the earth but also eternal life.
Luke 18:21 — On the Gospel of Luke
He said, "All these I have kept from my youth." Jesus, hearing this, said to him, "You still lack one thing." This prince is not to be thought a liar when he claimed he kept the commandments of the law, but he confessed simply as he had lived. Because if he were guilty of the charge of lying, the evangelist Mark would not have added, writing about him: "Jesus looking at him, loved him, and said to him, 'You lack one thing: Go, sell all that you have' (Mark 10), and so on. For the Lord loves those who keep even the lesser mandates of the law, but nonetheless shows what was lesser in the law to those who desire to be perfect.
Luke 18:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or we must not think him to have lied, but to have avowed that he had lived honestly, that is, at least in outward things, else Mark could never have said, And Jesus seeing him, loved him. (Mark. 10:21.)
Luke 18:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Whoever then wishes to be perfect must sell all that he hath, not a part only, as Ananias and Sapphira did, but the whole.
Luke 18:22 — On the Gospel of Luke
Sell all that you have, and give to the poor, and you will have treasure in heaven, and come, follow me. Whoever wishes to be perfect must sell, like Ananias and Sapphira, but sell everything; and when he has sold it, give everything to the poor, and so prepare a treasure for himself in the kingdom of heaven. And this does not suffice for perfection, unless after despising riches, he follows the Savior, that is, leaving behind evil, he does good. For it is easier to despise the purse than the will. Many, though they leave riches, do not follow the Lord. However, he follows the Lord who is his imitator, and walks in his footsteps. For whoever says he believes in Christ, ought to walk as He did.
Luke 18:23 — On the Gospel of Luke
Hearing this, he was sorrowful, for he was very rich. This is the sadness of the world that works death. These deceptive riches are like thorns that choke the Lord's seed.
Luke 18:24 — On the Gospel of Luke
But Jesus, seeing him become sad, said: How hard it will be for those who have wealth to enter the kingdom of God! It is clear indeed that those who strive to multiply their riches here, disdain to seek the joys of another life, but there is a difference between having wealth and loving wealth. Many indeed who have do not love. Many who do not have, love. Similarly, others both have and love, while others neither have nor love the riches of this world, whose state is safer, with the Apostle saying: The world is crucified to us, and we to the world (Gal. VI). Hence Solomon does not say, Whoever has, but Whoever loves riches, will not enjoy their fruit (Eccl. V). And the Lord Himself, according to Mark, with the disciples astonished at the words of this statement, further explained: Little children, how hard it is for those who trust in riches to enter the kingdom of God (Mark X)! And it is to be noted that He did not say, Impossible, but Difficult, that is, it is of the greatest labor for those who have wealth, or trust in wealth, stripping off the bonds of avarice, to enter the court of the heavenly kingdom.
Luke 18:25 — On the Gospel of Luke
For it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God. If it is easier for a camel, which has enormous and huge limbs, to pass through the narrow eye of a needle than for a rich man to enter the kingdom of God, then no rich man will enter the kingdom of God. And how is it that both in the Gospel according to Matthew, Zacchaeus, and Joseph, as well as in the Old Testament, so many rich men of God have entered the kingdom? Unless perhaps they learned, by the Lord's inspiration, either to value riches at nothing or to leave them entirely? Did David, who sang about himself: "For I am poor and alone" (Ps. XXIV), trust in the riches of his kingdom? And he advises others: "If riches increase, do not set your heart on them" (Ps. LXI)? I believe he did not dare say "Do not accept them." Is it credible that Abraham preferred his possessions to the Lord, for whose sake he did not hesitate to strike his only heir? In a higher sense, it is easier for Christ to suffer for the lovers of the world than for the lovers of the world to be able to be converted to Christ. For by the name of the camel, He wished to be understood, because He voluntarily humbled Himself and bore the burdens of our weakness. In what indeed is it more clearly understood than in what is written of Him: "The greater you are, humble yourself in all things" (Eccli. III)? By the needle, he signifies the punctures, and by the punctures, the sufferings endured in His passion. Therefore, the eye of the needle denotes narrowness and sufferings. When it is split, He deigns somehow to mend, that is, to restore our nature's garments, so that after the fall we may be better reformed, as we rejoice in the testimony of the Apostle, who says: "For as many of you as have been baptized into Christ have put on Christ" (Galat. III).
Luke 18:26 — On the Gospel of Luke
And those who heard it said, "And who can be saved?" What does this answer pertain to unless it is because the far greater multitude of the poor, who could be saved with the rich being lost, understood that all who love riches, even if they cannot obtain them, are reckoned among the rich?
Luke 18:27 — On the Gospel of Luke
He said to them: What is impossible with men is possible with God. It is not to be understood in such a way that the greedy and the proud, who are signified by the name of that rich man, will enter the kingdom of heaven with their greed and pride, but it is possible for God that through His word (as we also see has been done and is done daily) they may be converted from the desire for temporal things to the love of eternal things, and from destructive pride to most salutary humility.
Luke 18:28 — On the Gospel of Luke
But Peter said: Behold, we have left everything and followed you. Great confidence. Peter was a fisherman, he was not rich, he sought food by hand and skill, and yet he speaks confidently, We have left everything. And because it is not enough to just leave, he adds what is perfect: And followed you. We have done what you commanded, so what reward will you give us?
Luke 18:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As if he says, We have done what Thou commandedst us, what reward then wilt Thou give us? And because it is not enough to have left all things, he adds that which made it perfect, saying, And have followed thee.
Luke 18:29-30 — On the Gospel of Luke
He said to them: "Truly I tell you, there is no one who has left house, or parents, or brothers, or wife, or children for the sake of the kingdom of God, who will not receive much more in this time, and in the age to come, eternal life." Some, on account of this saying, build up the Jewish fable of a thousand years after the resurrection of the just, when all things which we have abandoned for God will be rendered to us with manifold interest, and eternal life will be granted in addition. Nor do the foolish see that even if in other respects the promise is worthy, in wives it appears as a scandal a hundredfold, according to other evangelists; especially as the Lord testifies that in the resurrection there will be no marriage, and according to the evangelist Mark, that what has been left will be received in this time with persecutions: which persecutions, indeed, those chiliasts dogmatize as absent from their thousand years of troubles. The sense, therefore, is this: Whoever has despised all affections for the sake of acquiring the kingdom of God, has trampled on all the delights and luxuries of the world, will receive much more in the present because, from brothers and companions of his purpose, who are bound to him with spiritual glue, he will receive much greater charity even in this life. This charity, which is joined among parents, children, and brothers, spouses or relatives, either by the society of marriage or the necessity of consanguinity, is known to be quite brief and fragile. In fact, sometimes it is even broken for a just cause. Only those who retain the unity of perpetual conjunction, and indiscriminately possess all things, who believe that all that is theirs is the brothers', all the brothers' things are theirs. Read the Acts of the Apostles, that the heart and soul of the multitude of believers were one, and all things were common to them, and there was not a needy person among them who left their own for the Lord. Of whom Paul also says: "As having nothing, yet possessing everything" (II Cor. 6). A much greater sweetness indeed will be received from conjugal continence than that which was previously offered to them by the mingling of sexes. Before, I possessed a wife in the lascivious passion of desire; now I possess the same in the honor of sanctification and true love of Christ. There is one woman, but the merit of chastity has grown a hundredfold. For what is said according to Mark: "He will receive a hundred times as much now in this time, houses, and brothers, and sisters, and mothers, and children, and fields, with persecutions" (Mark 10), can be understood more deeply. Certainly, the number a hundred, transferred from left to right, although it appears to hold the same shape in the curve of the fingers, grows exceedingly in magnitude, because all who scorn temporal things for the kingdom of God's sake, even in this life, taste the fullest joys of that same kingdom with firm faith, and in the expectation of the heavenly homeland, they enjoy most sincerely the love of all the elect together.
Luke 18:29-30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The sense then is this; He who in seeking the kingdom of God has despised all earthly affections, has trampled under foot all riches, pleasures, and smiles of the world, shall receive far greater in the present time. Upon the ground of this declaration, some of the Jews build up the fable of a millennium after the resurrection of the just, when all things which we have given up for God's sake shall be restored with manifold interest, and eternal life be granted. Nor do they from their ignorance seem to be aware, that even if in other things there might be a fit promise of restoration, yet in the matter of wives, who might be according to some Evangelists an hundred fold, it would be manifestly shocking, especially since our Lord declares that in the resurrection there will be no marrying. And according to Mark, those things which have been given up, He declares shall be received at this time with persecutions, which these Jews assert will be absent for a thousand years.
Luke 18:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And knowing that there would arise certain heretics, saying, that Christ taught things contrary to the Law and the Prophets, He shows already that the voices of the Prophets had proclaimed the accomplishment of His Passion, and the glory which should follow.
Luke 18:31 — On the Gospel of Luke
Jesus took the twelve aside and said to them, "Behold, we are going up to Jerusalem, and all things that are written by the prophets concerning the Son of Man will be accomplished. For he will be delivered to the Gentiles, and will be mocked, insulted, and spit upon. After they have scourged him, they will kill him, and on the third day he will rise again." Foreseeing that the suffering of his passion would trouble the spirits of his disciples, the Savior predicts to them long in advance both the punishment of his passion and the glory of his resurrection, so that seeing him die as it was predicted, they might not doubt that he would also rise again. He also foresaw that certain heretics would arise in the Church who would claim that Christ taught contrary to the law and the prophets, and that the God of the Old Testament was different from the God of the New Testament. He showed that the prophecies were directed to no one more than to himself and the mystery of his temporary dispensation for us, so that his passion and subsequent glory would be the fulfillment and perfect celebration of the prophecy. He also most clearly refuted the madness of the pagans who mock his cross, when he predicted the time of his imminent passion as if he were aware of the future, and approached the place of his death fearlessly.
Luke 18:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For because they desired His life above all things, they could not hear of His death, and as they knew him to be not only a spotless man, but also very God, they thought He could in no wise die. And whenever in the parables, which they frequently heard Him utter, He said any thing concerning His Passion, they believed it to be spoken allegorically, and referred to something else. Hence it follows, And this saying was hid from them, neither knew they the things which were spoken. But the Jews, who conspired against His life, knew that He spoke concerning His Passion, when he said, The Son of man must be lifted up; therefore said they, We have heard in our law that Christ abideth for ever, and how sayest thou the Son of man must be lifted up?
Luke 18:34 — On the Gospel of Luke
And they understood none of these things. And this saying was hidden from them, and they did not comprehend what was said. We read in the Gospel according to John, the Lord saying: "And I, if I am lifted up from the earth, will draw all men to Myself." The crowd answered and said: "We have heard from the Law that the Christ remains forever. And how can you say, 'The Son of Man must be lifted up'?" (John 12). Why, then, is it that the disciples, who had the mystery of the Lord's passion repeated to them so many times, could not understand it, while the Jews, at a single word, and so obscurely put that the Evangelist deemed it worthy of explanation: "Now this He said, signifying by what kind of death He would die" (ibid.), immediately understood that the exaltation of the cross was meant, except because the disciples, whose lives especially wished to witness that, could not hear of His death? They, knowing Him not only as an innocent man but also as the true God, thought He could by no means die. And because they were accustomed to hearing Him often speak in parables, whenever He said anything about His passion, they believed it was not to be understood as it sounded, but to be referred allegorically to something else dictated by love. But the Jews, because they conspired for His death, understood whatever He spoke about His passion or cross; for He spoke what they most eagerly wished to occur and labored to bring about. Thus, in a marvelously unusual way, the same mystery of undergoing the cross, which love concealed from the faithful, envy revealed to the unfaithful.
Luke 18:35 — On the Gospel of Luke
And it came to pass, that as he was coming near Jericho, a certain blind man sat by the way begging. And when he heard the multitude passing by, he asked what it meant. They told him that Jesus of Nazareth was passing by. This blind man signifies, by allegory, the human race, which, expelled from the joys of paradise in the first parent, suffering the darkness of damnation, unaware of the clarity of heavenly light. But when Jesus is said to approach Jericho, the blind man is illuminated. For Jericho is interpreted as the moon. The moon, however, in sacred scripture, is used to signify the defect of the flesh, because as it decreases in its monthly phases, it signifies the defect of our mortality. Therefore, when our Creator approaches Jericho, the blind man returns to the light, because, as the Divinity takes on the defect of our flesh, the human race receives the light that it had lost. This blind man indeed is rightly described as sitting by the way and begging. For the Truth itself said: I am the way (John XIV). Thus, he who knows not the clarity of eternal light is blind; but if he already believes in the Redeemer, he sits by the way. If he already believes, but does not request to receive the eternal light, and neglects to pray, the blind man indeed sits by the way, but he does not beg. But if he both believes and prays, the blind man both sits by the way and begs.
Luke 18:38 — On the Gospel of Luke
And he cried out, saying: Jesus, Son of David, have mercy on me. And those who were going before rebuked him, so that he might be silent. But he cried out much more, Son of David, have mercy on me. What do those signify who precede Jesus as he comes, if not the crowds of carnal desires and the tumults of vices, which, before Jesus comes to our hearts, scatter our thoughts with their temptations and disturb the voices of the heart in prayer? For often, when we wish to turn to God after having committed sins, while we strive to pray against these same vices that we have committed, the phantasms of the sins we committed come to our heart, reverberate the focus of our mind, confound, and press down the mind and voice of our supplication. But he who is rebuked by the crowd to be silent cries out all the more, because the more heavily we are pressed by the tumult of carnal thoughts, the more ardently we should persist in prayer.
Luke 18:40 — On the Gospel of Luke
But Jesus, standing still, ordered him to be brought to him. Behold, he stands who previously was passing by, because when we still suffer the crowds of phantasms in prayer, we feel Jesus in some way passing by. But when we fervently persist in prayer, Jesus stands still and restores the light, because God is fixed in the heart, and the lost light is restored.
Luke 18:41 — On the Gospel of Luke
And when he approached, he questioned him saying: What do you want me to do for you? And he said, Lord, that I may see. Did He who could give light not know what the blind man wanted? But He wishes that this be asked, which He knows beforehand that we would ask and He would grant. For He urgently admonishes us to prayer, and yet He says: Your Father knows what you need before you ask Him (Matthew VI). Therefore, He requires this, that it be asked; He requires this, that the heart be stirred to prayer. Wherefore the blind man immediately adds: Lord, that I may see. Behold, the blind man does not ask gold, but light from the Lord, he reckons it insignificant to ask for anything outside of light. Because even if the blind man can possess anything, without light he cannot see what he possesses. Let us therefore imitate him whom we have heard saved both in body and in mind, let us not seek false riches, not earthly gifts, not fleeting honors from the Lord, but light: namely that light which we can see only with the holy angels, which neither beginning initiates nor end confines. To which indeed light, the way is faith. Wherefore it is rightly added while illuminating the blind man:
Luke 18:42 — On the Gospel of Luke
And Jesus said to him: Look, your faith has saved you. And immediately he saw and followed Him, glorifying God. He sees and follows, who works the good he understands. He indeed sees, but does not follow, who indeed understands good, but despises performing good works. For he who imitates follows Jesus. Hence He says: If anyone serves me, let him follow me (John XII). Let us therefore consider where He leads, that we may deserve to follow. Thus it comes about that not only does our life progress in God, but this very conversion of ours kindles others to the praise of God, whence it is added:
Luke 18:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Not only for the gift of light obtained, but for the merit of the faith which obtained it.
Luke 18:43 — On the Gospel of Luke
And all the people, when they saw, gave praise to God. For the people gave praise to God, not only for the granted gift of light, but also for the merit of the faith of the one asking. They gave praise to God because they saw Jesus mercifully and powerfully restore light to the one asking, and acknowledged that the cry of firm faith, which rightly sought, could immediately be accomplished. Wherefore it should be noted that the Lord, appearing in the flesh, confirmed everything He taught with words by examples. For He who commanded us: Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven (Matt. V), in all things He began to do and teach (Acts I), sought not His own glory from men, but the glory of the Father (John VIII).
Luke 19:1-4 — On the Gospel of Luke
And entering, he was passing through Jericho; and behold, a man named Zacchaeus, who was a chief tax collector, and he was rich. And he was seeking to see Jesus, who he was, and he could not because of the crowd, for he was of short stature. And running ahead, he climbed up into a sycamore tree to see him, because he was to pass that way. What is impossible with men is possible with God (Luke XVIII). Behold, a camel, having laid down its hump load, passes through the eye of a needle (Matthew XIX), that is, a rich man and a tax collector, having left the burden of riches, having despised the sense of frauds, ascends the narrow gate and the difficult way that leads to life (Matthew VII). With an extraordinary devotion of faith to see the Savior, what was lacking in nature, he supplied by climbing the tree, and thus justly, although he did not dare to ask, he received the blessing of the Lord's visitation, which he desired. Mystically, Zacchaeus, who is interpreted as "justified," signifies a believing people from the Gentiles. The more occupied he was with worldly cares, the more he was made humble by the oppressive devices. But he was washed, he was sanctified, he was justified in the name of our Lord Jesus Christ and in the Spirit of our God, who was seeking to see the Savior passing through Jericho but could not because of the crowd. Because he desired to partake of the grace of faith which the Savior brought to the world, but the ingrained habit of vices obstructed him from reaching his desire. The same crowd of harmful habits that rebuked the blind man crying out so that he might not seek the light, also delays the tax collector looking upward so that he might not see Jesus. But just as the blind man overcame the voices of the crowds by crying out more and more, so the short man must overcome the obstacle of the harmful crowd by seeking higher things, leaving earthly things behind, ascending the tree of the cross. The sycamore tree, which is a tree with leaves similar to the mulberry, but excelling in height, and is therefore called lofty by the Latins, is called the foolish fig. And the same is the Lord's cross, which nourishes believers like a fig, but is ridiculed by unbelievers as foolishness. For we preach Christ crucified, to the Jews indeed a stumbling block, and to the Gentiles foolishness. But to those who are called, Jews and Greeks, Christ the power of God and the wisdom of God (1 Corinthians I). This very tree Zacchaeus of short stature climbs in order to be exalted, when anyone humble and aware of his own weakness, trusting in the Lord, proclaims: But far be it from me to boast except in the cross of our Lord Jesus Christ (Galatians VI). Having climbed the sycamore, he sees the Lord passing by, because through this commendable foolishness, even if not yet solidly, yet already fleetingly, and as if in passing, he gazes upon the light of heavenly wisdom.
Luke 19:1-4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Mystically, Zacchæus, which is by interpretation "justified," signifies the Gentile believers, who were depressed and brought very low by their worldly occupations, but sanctified by God. And he was desirous to see our Saviour entering Jericho, inasmuch as he sought to share in that faith which Christ brought into the world. Or the crowd, that is, the general habit of vice, which rebuked the blind man crying out, lest he should seek the light, also impedes Zacchæus looking up, that he might not see Jesus; that as by crying out the more the blind man overcame the crowd, so the man weak in the faith by forsaking earthly things, and climbing the tree of the Cross, surmounts the opposing multitude. The sycamore, which is a tree resembling the mulberry in foliage, but exceeding it in height, whence by the Latins it is called "lofty," is called the "foolish fig-tree;" and so the Cross of our Lord sustains believers, as the fig-tree figs, and is mocked by unbelievers as foolishness. This tree Zacchæus, who was little in stature, climbed up, that he might be raised together with Christ; for every one who is humble, and conscious of his own weakness, cries out, God forbid that I should glory, save in the cross of our Lord Jesus Christ. (Gal. 6:14.)
Luke 19:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Lord as He journeyed came to the place where Zacchæus had climbed the sycamore, for having sent His preachers throughout the world in whom He Himself spoke and went, He comes to the Gentile people, who were already raised up on high through faith in His Passion, and whom when He looked up He saw, for He chose them through grace. Now our Lord once abode in the house of the chief of the Pharisees, but when He did works such as none but God could do, they railed at Him. Wherefore hating their deeds He departed, saying, Your house shall be left unto you desolate; (Matt. 23:38.) but now He must needs stay at the house of the weak Zacchæus, that is, by the grace of the new law brightly shining, He must take rest in the hearts of the lowly nations. But that Zacchæus is bid to come down from the sycamore tree, and prepare an abode for Christ, this is what the Apostle says, Yea, though we have known Christ after the flesh, yet now henceforth know we Him no more. (2 Cor. 5:16.) And again elsewhere, For though he was crucified through weakness, yet he liveth by the power of God. (2 Cor. 13:4.) It is plain that the Jews always hated the salvation of the Gentiles; but salvation, which formerly filled the houses of the Jews, has this day shone upon the Gentiles, forasmuch as this people also by believing on God is a son of Abraham.
Luke 19:5 — On the Gospel of Luke
And when He came to that place, looking up, Jesus saw him. Traversing Jericho, the Savior came to the place where Zacchaeus, having run ahead, had climbed a sycamore tree, because, having sent His heralds of the word through the world, in whom He Himself certainly both spoke and went, He came to the people of the nations, who, already exalted by faith in His passion, were also longing to be blessed, having recognized His divinity. Looking up, He saw him, because through the grace of faith, elevated from earthly desires and standing out among the unbelieving crowds, He chose him. To see God is indeed to choose or to love. Hence, it is: The eyes of the Lord are upon the righteous (Psalm 34). For we also desire to see what we love, and we hasten to turn our gaze away from what we abhor. Therefore, Jesus saw the one seeing Him, because He chose the one choosing Him, and He loved the one loving Him. This indeed is the order of progressing, that is, coming to the knowledge of Divinity through faith in the Lord's incarnation, symbolized by climbing the sycamore tree to behold Jesus' face, as an excellent teacher indicated when he said: For I decided to know nothing among you except Jesus Christ, and Him crucified (1 Corinthians 2). And reproaching others similarly, he said: You have become such as need milk, not solid food (Hebrews 5), calling the milk the weak details of the temporal dispensation, and solid food the profound truths of eternal majesty.
Luke 19:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
See here, the camel disencumbered of his hunch passes through the eye of a needle, that is, the rich man and the publican abandoning his love of riches, and loathing his dishonest gains, receives the blessing of his Lord's company. It follows, And he made haste, and came down, and received him joyfully.
Luke 19:7 — On the Gospel of Luke
And when they saw it, they all murmured, saying that he had turned aside to a sinner's house. It is evident that the Jews always hated the salvation of the nations, for it is written: "On the following Sabbath, almost the whole city came together to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy. And they began to contradict what was spoken by Paul" (Acts 13). And elsewhere: "Even the faithful brothers disputed against the chief of the apostles, saying: Why did you go in to uncircumcised men and eat with them?" (Acts 11).
Luke 19:8 — On the Gospel of Luke
But Zacchaeus, standing, said to the Lord: "Behold, Lord, I give half of my goods to the poor, and if I have defrauded anyone of anything, I restore fourfold." While others were slandering the man as a sinner, Zacchaeus himself, standing, that is, persisting in the truth of the faith he had begun, proves not only to have been converted from a sinner, but also to have lived among the perfect. For as the Lord says: "If you want to be perfect, go, sell all that you have and give to the poor" (Matthew XIX), anyone who lived innocently before conversion can give everything to the poor after being converted. But whoever has taken anything by fraud must first return these things according to the law, then give what remains to the poor. And thus he himself, because he keeps nothing for himself, disperses all his possessions, gives them to the poor, and his justice remains forever (Psalm CXI). And this is that wise foolishness, which the publican had gathered from the sycamore tree, as it were the fruit of life, namely to restore what was taken, to leave behind one's own property, to despise visible things, to desire even to die for unseen things, to deny oneself, and to long to follow in the footsteps of the Lord, who is not yet seen.
Luke 19:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Zacchæus is called the son of Abraham, not because he was born of Abraham's seed, but because he imitates his faith, that as Abraham left his country and his father's house, so he abandoned all his goods in giving them to the poor. And He well says, "He also," to declare that not only those who had lived justly, but those who are raised up from a life of injustice, belong to the sons of promise.
Luke 19:9 — On the Gospel of Luke
Jesus said to him: "Today salvation has come to this house, because he too is a son of Abraham." Zacchaeus is called a son of Abraham, not because he was born of his lineage, but because he imitated his faith. Just as Abraham left his land, kin, and father's house, at the Lord's command, for the hope of future inheritance, so he also, to acquire treasure in heaven, left his goods to be shared with the poor. And he beautifully says, "And he too," to declare that not only those who persist in righteousness, but also those who repent of unrighteousness, belong to the sons of the promise. Alternatively: Salvation, which once filled the house of the Jews, today has shone upon the people of the nations, because this people too is a son of Abraham by believing in him. The Apostle says: "If you belong to Christ, then you are Abraham's seed" (Gal. III). And, as he says elsewhere, Abraham is the father of circumcision, not only to those who are of the circumcision but also to those who follow the footsteps of the faith that is in the uncircumcision of our father Abraham (Rom. IV).
Luke 19:10 — On the Gospel of Luke
Indeed, the Son of Man came to seek and to save what was lost. This is what he says elsewhere: "I have not come to call the righteous, but sinners" (Matt. IX). The merciful Teacher certainly does not disdain to explain his mysteries to the murmuring crowds, showing clearly that the repentance of sinners is not to be despised, as the Son of God himself was sent to earth especially for this reason. To remind us of his compassionate governance, he frequently calls himself the Son of Man, diligently reinforcing to us that he became benignly for us.
Luke 19:11 — On the Gospel of Luke
Hearing these things, he added a parable, because he was near Jerusalem, and because they thought that the kingdom of God would appear immediately. It is the custom of the Lord to confirm the preceding discourse with subsequent parables. Therefore, having received and commended the penance of the publican more than the righteousness of the proud, he added a parable to teach that penance of sinners pleases him more than the justice of the proud, and that he would more widely reign among humble Gentiles who were ignorant of the law, than among Jews who are proud of the justice from the law. And because the disciples, hearing about the passion of the Lord above, or the resurrection to be fulfilled in Jerusalem, did not understand what was being said, thinking that the kingdom of God was coming immediately, he illuminated their ignorance, showing that he would first spread the faith of his kingdom over the whole world, and thus at the end of the world would come as judge and king of all ages.
Luke 19:12 — On the Gospel of Luke
Therefore, he said: A certain nobleman went into a far country to receive for himself a kingdom and to return. That nobleman is he, to whom the blind man above cried out: Son of David, have mercy on me (Luke XVIII). And coming to Jerusalem, they sang together: Hosanna to the Son of David, blessed is he who comes in the name of the Lord, the king of Israel (Matthew XXI). The far country is the church from the Gentiles. Concerning which the same nobleman, who speaks: But I have been established as king by him (Psalm II); is told by the Father: Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession (Ibid.). This inheritance and possession is called a far country for a twofold reason, either because it cries out to the Lord from the ends of the earth, or because salvation is far from sinners (Psalm CCXVIII). And although God is present everywhere, yet he is far from the sense of those who worship idols, the true God is absent. But those who were far off have been made near by the blood of Christ (Ephesians II).
Luke 19:13 — On the Gospel of Luke
But calling ten of his servants, he gave them ten minas. The number ten pertains to the law, because of the Decalogue. Therefore the head of the household calls ten servants, because he chooses disciples steeped in the letter of the law. He gives them ten minas, because he reveals the words of the law to be understood spiritually. After his passion and resurrection, he indeed opened their minds to understand the scriptures. For a mina, which the Greeks call "mna," amounts to a hundred drachmas. And the discourse of all scripture, because it suggests the perfection of heavenly life, sparkles with the weight of the number one hundred.
Luke 19:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
A pound which the Greeks call μνᾶ is equal in weight to a hundred drachmas, and every word of Scripture, as suggesting to us the perfection of the heavenly life, shines as it were with the greatness of the hundredth number.
Luke 19:14 — On the Gospel of Luke
But his citizens hated him. And they sent a delegation after him, saying: We do not want him to reign over us. By citizens, he means the impious Jews. Of whom he elsewhere protests: But now they have seen and hated both me and my Father (John 15). Who not only hated him present even unto the death of the cross, but also after his resurrection sent persecution to the apostles and spurned the preaching of the heavenly kingdom.
Luke 19:15 — On the Gospel of Luke
And it happened that he returned, having received the kingdom. It signifies the time when he will come in the most manifest and most eminent clarity, he who appeared to them humble, when he said: My kingdom is not of this world (John 18).
Luke 19:16 — On the Gospel of Luke
But the first came, saying: Lord, your mina has gained ten minas. The first servant is the order of teachers sent to the circumcision, who received one mina to trade with, because they were commanded to preach one Lord, one faith, one baptism, one God. But this same mina gained ten minas, because the people under the law came to be united to him through teaching.
Luke 19:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The first servant is the order of teachers sent to the circumcision, who received one pound to put out to use, inasmuch as it was ordered to preach one faith. But this one pound gained ten pounds, because by its teaching it united to itself the people who were subject to the law.
Luke 19:17 — On the Gospel of Luke
And he said to him: Well done, good servant, because you have been faithful in a very little, you shall have authority over ten cities. The servant is faithful in a very little, who does not adulterate the word of God, but speaks in Christ as from God, in the presence of God (II Cor. II). For whatever we receive of gifts at present is in comparison to the future very little and small, for we know in part, and we prophesy in part. But when that which is perfect has come, that which is in part shall be done away (I Cor. XIII). The ten cities, however, are the souls coming to the grace of the Gospel through the word of the law. To whom he who has worthily given the money of the word to God shall then be rightly glorified. Hence, a certain excellent merchant, addressing the cities over which he presided, that is, the souls he had received to govern, says: What is our hope or joy or crown of glory? Is it not even you before our Lord Jesus (I Thess. II)?
Luke 19:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It follows, And he said unto him, Well done, thou good servant: because thou hast been faithful in a very little, &c. The servant is faithful in a very little who does not adulterate the word of God. For all the gifts we receive now are but small in comparison of what we shall have.
Luke 19:18 — On the Gospel of Luke
And another came, saying, "Lord, your mina has made five minas." This servant is of the group that was sent to evangelize the uncircumcised, to whom the Lord had granted one mina, that is, the same faith which was also entrusted to the circumcision, but this one made five minas, because he converted the Gentiles, who were previously enslaved by the senses of the body, to the grace of the evangelical faith.
Luke 19:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That servant is the assembly of those who were sent to preach the Gospel to the uncircumcision, whose pound, that is the faith of the Gospel, gained five pounds, because it converted to the grace of Evangelical faith, the nations before enslaved to the five senses of the body.
Luke 19:19 — On the Gospel of Luke
And to him he said, "And you be over five cities." This means, from the faith and conversion of the souls whom he had instructed, shine forth as great and exalted. Concerning which Isaiah mystically says: "In that day there will be five cities in the land of Egypt, speaking the language of Canaan" (Isaiah 19). For the five cities in the land of Egypt are the five senses of the body, which we use in this world, namely sight, hearing, taste, smell, and touch. And, "whoever looks at a woman to lust after her" (Matthew 5); who "turns his ear away from hearing the poor" (Proverbs 21); who "gets drunk with wine, in which is dissipation" (Ephesians 5); who "enjoys crowning himself with roses before they wither" (Wisdom 2); whose "hands are full of blood, and his right hand is filled with bribes" (Psalm 26), the five senses of this person speak the language of Egypt, that is, all the senses perform works of darkness. For Egypt signifies darkness. But he who "stops his ears from hearing of bloodshed, and shuts his eyes from seeing evil" (Isaiah 33), who "tastes and sees that the Lord is good" (Psalm 34), who "disciplines his body and brings it into subjection" (1 Corinthians 9), who can say with the Apostle, "We are to God the fragrance of Christ" (2 Corinthians 2), the cities of this person speak with a changed language, which is interpreted as Canaan. And the one who had taught them away from the darkness rightly is remembered as being over five cities, because he is honored not only for his own progress but also for the progress of his listeners, whom he called to the light.
Luke 19:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And he said likewise to him, Be thou also over five cities; that is, be exalted to shine through the faith and conversation of those souls which thou hast enlightened.
Luke 19:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or to tie up money in a napkin is to hide the gifts we have received under the indolence of a sluggish body.
Luke 19:20 — On the Gospel of Luke
And another came, saying: Lord, behold thy pound, which I have kept laid up in a napkin. For I feared thee, because thou art a stern man: thou takest up that thou layedst not down, and reapest that thou didst not sow. The servant who, being ordered to trade, hid the master's money in a napkin, shows those who, although fit to preach, refuse either to take up the office of preaching, by command of the Lord through the Church, or at least to carry it out worthily once taken up. For to tie money in a napkin is to hide the received gifts in the idleness of sluggish inactivity. There are indeed men flattering themselves with this perverse reasoning, so as to say: It is enough that each one renders an account concerning himself. What need is there to preach to others, so that each one may be obliged to render an account also concerning them, since even those are inexcusable before the Lord to whom the law was not given, and who have slumbered without hearing the Gospel, because they were able to know the creator through creation? For this is, as it were, to reap where he has not sown, that is, also to hold them guilty of impiety to whom the word of the law or the Gospel has not been ministered. However, avoiding this sort of peril of judgment, they rest in lazy languor away from the ministry of the word, and this is, as it were, tying what they have received in a napkin.
Luke 19:22 — On the Gospel of Luke
He saith unto him: Out of thine own mouth will I judge thee, thou wicked servant. He is called a wicked servant, because he is both lazy and idle in conducting business, and insolent and proud in accusing the judgment of the Lord.
Luke 19:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But that which he thought to have used as an excuse is turned to his own blame, as it follows, He says unto him, Out of thy own mouth will I judge thee, thou wicked servant. He is called a wicked servant, as being slothful in business, and proud in questioning his Lord's judgment. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: wherefore then gavest thou not my money into the bank? As though he said, If thou knewest me to be a hard man, and a seeker of what is not mine own, why did not the thought of this strike thee with terror, that thou mightest be sure that I would require mine own with strictness?
Luke 19:23 — On the Gospel of Luke
And I coming, would have certainly demanded it with interest. He who receives the money of the word from the teacher, and acquires it by believing, must necessarily repay it with interest by working, so that what he has learned by hearing, he may carry out in action. Indeed, through interest, money even not given is received. Or certainly, he repays the interest on the received money of the word, who from what he hears also strives to understand other things, which he has not yet learned from the mouth of the preacher.
Luke 19:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But money or silver is the preaching of the Gospel and the word of God, for the words of the Lord are pure words as silver tried in the fire. (Ps. 12:6.) And this word of the Lord ought to be given to the bank, that is, put into hearts meet and ready to receive it.
Luke 19:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The mystical meaning I suppose is this, that at the coming in of the Gentiles all Israel shall be saved, (Rom. 11:26.) and that then the abundant grace of the Spirit will be poured out upon the teachers.
Luke 19:24 — On the Gospel of Luke
And to those standing by, he says: Take away the mina from him, and give it to him who has ten minas. And they said to him: Lord, he has ten minas. Rightly does he lose the bestowed grace, which by preaching to others he neglected to share, so that it may be increased to him who labored for it. According to what is said to the angel of the Church of Ephesus: And I will move your lampstand out of its place, unless you repent (Rev. II). And while the royal anointing, which Saul lost through pride, David earned by obedience: The Spirit of the Lord, it says, departed from Saul, and was directed to David from that day forward. But indeed the mina taken from the wicked servant being commanded to be given to him who had ten minas mystically indicates, as I believe, that upon the fullness of the Gentiles entering all Israel will be saved (Rom. XI), and then the abundance of spiritual grace, which we now suddenly exercise, will be bestowed upon the teachers of that people.
Luke 19:26 — On the Gospel of Luke
But I say to you that to everyone who has, it will be given. But from him who does not have, even what he has will be taken away. This saying refers to the previous teachings, showing that even he who has the gift of God can lose it if he does not use it, and it will be increased in him who has it and uses it well. This transformation of graces, because it usually happens in this life, should be noted from the testing of the Lord's return, which is now partially celebrated but will then be universally fulfilled. For every day He returns with the kingdom received from the Father because He observes the state of the Church, which sojourns on earth. Every day He gives money to be traded by this large number of faithful servants, and in each examines the measure of their completed work, rewarding one who works faithfully and wisely with a greater gift of grace, and depriving another who follows idle pleasures and softness in luxury of what had been given to him. Truly, regarding the universal judgment manifest to all, which is terrible even to speak of, many who seemed apt to teach will be counted among the ignorant because of their negligence. But other simpler brothers and those entirely ignorant of the basics but devoted in excellent conduct will receive the highest rewards among the apostolic teachers. For he who receives a prophet in the name of a prophet will receive a prophet's reward (Matt. X).
Luke 19:27 — On the Gospel of Luke
Nevertheless, bring here those enemies of mine, who did not want me to reign over them, and slay them before me. This signifies the impiety of the Jews or all the reprobates unwilling to turn to Christ, to be punished on the day of judgment. Through the two faithful servants, representing the teachers of both peoples, through the ten and five minas, the same peoples believing, through the wicked servant, evil Catholics, through the enemies who did not want Him to reign over them, indicating the impiety of those who either never heard the word of faith or preferred to corrupt it by misinterpretation, through the unsewn field, indicating even those who never had the opportunity to hear the word of God, the examination is signaled. Through these five personas is expressed the entirety of the human race, which will be on the day of judgment.
Luke 19:28 — On the Gospel of Luke
And having said these things, he advanced, going up to Jerusalem. The parable being finished, he went up to Jerusalem, to show that the parable had been particularly about the outcome of this very city, which not long after would both kill him and, owing to the hatred of his reign, be destroyed by hostile calamity.
Luke 19:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Proving at the same time that the parable had been pronounced concerning the end of that city which was about both to slay Him, and to perish itself by the scourge of the enemy. It follows, And it came to pass, when he was come nigh to Bethphage, &c. Bethphage was a small village belonging to the priests on Mount Olivet. Bethany was also a little town or hamlet on the side of the same mountain, about fifteen stades from Jerusalem.
Luke 19:29 — On the Gospel of Luke
And it came to pass, when he approached Bethphage and Bethany, to the mountain called the Mount of Olives, he sent two of his disciples, saying: Go into the village opposite you. Bethphage was a village of priests on the Mount of Olives. Bethany was also a small town or city on the side of the same mountain, about fifteen stadia from Jerusalem, as the evangelist John reveals, where Lazarus was raised from the dead. Whose tomb a church now built there shows. Bethphage means house of the mouth, Bethany means house of obedience. The Savior, about to arrive in Jerusalem, exalted these places with the dignity of his presence, because before his passion he filled many with the gifts of pious confession and spiritual obedience by teaching them. These beautiful cities situated on the Mount of Olives refer to, that is, the very Lord, who refreshes us with anointing of spiritual graces and the light of knowledge and piety. Hence, when he said elsewhere: A city set on a hill cannot be hidden (Matthew V), he immediately added: Nor do they light a lamp and put it under a basket (Ibid.), because the same Mount of Olives, that is, the chief distributor of spiritual graces, who exalts his city to stand out, also anoints it with the oil of gladness so that it can shine. And because the same light did not wish to be put under a basket, he sent the disciples to the village opposite them, that is, he took care to send teachers to penetrate the uneducated and barbaric coasts of the whole world, as though they were the walls of a village placed opposite. And so rightly two are sent, either for the knowledge of truth, and purity of work, or for the sacrament of the twin love, namely of God and neighbor, to be preached throughout the whole world.
Luke 19:30 — On the Gospel of Luke
Entering there, you will find a colt tied, on which no man has ever sat. Untie it and bring it. And if anyone asks you why you are untying it, you shall say this to him: Because the Lord has need of it. Entering the world, the preachers found the people of the nations entangled in the bonds of perfidy. For each one was constrained by the cords of their sins, not only of the nations, but also of the Jews. For all have sinned and are in need of the glory of God (Rom. III). Hence it is fittingly noted in Matthew that a donkey is also found tied with the colt. Indeed, the donkey, which was domesticated and had borne the yoke of the law, signifies the synagogue: the unruly and free colt of the donkey represents the people of the nations. On whom no man has ever sat, that is, no rational teacher had ever imposed the restraints of correction, by which either their tongue could be kept from evil or they could be forced onto the narrow path of life; none had contributed the garments of salvation by useful teaching, by which they could be spiritually warmed. A man would have sat upon it if anyone using reason had corrected its foolishness by repression. Hence two disciples are fittingly delegated to present the animals to the Lord, just as in the example of the previous parable, the two orders of preachers, one directed to the nations, the other to the circumcision, can be understood. And it should be noted that the three evangelists who wrote in Greek only mention the colt; but Matthew alone, who wrote his Gospel to the Hebrews and in the Hebrew language, also reports the donkey being untied and brought to the Lord, to show that the salvation of the Hebrew nation should not be despaired of if it repents. Untie, he says, and bring. For whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven (Matt. XVIII).
Luke 19:32 — On the Gospel of Luke
But they who were sent went away and found the colt standing, as he had told them. Mark writes that the colt was found tied at the door outside, in the street. Now the door itself is He who says: I am the door of the sheep; by me, if any man enter in, he shall be saved, and shall go in and out, and find pasture (John X). From which pastures of life this colt, that is, the people of the Gentiles, was lacking when it still stood tied outside this door in the street. And rightly in the street, because it did not hold to a certain way of life and faith, but followed many uncertain paths of heresies in error. To which it is appropriately added:
Luke 19:33 — On the Gospel of Luke
And as they were loosing the colt, its owners said to them: Why are you loosing the colt? For it had many owners, being not devoted to one doctrine and superstition, but wretchedly carried off to various and diverse errors of idols at the whim of unclean spirits, proceeding as it was led. Finally, it is said to be common by a certain vernacular Scripture custom that which is unclean, as also a voice from heaven says to Peter: What God has cleansed, you must not call common (Acts XI). Because he who is holy is God's alone and is shared with no one else. But he who is sinful and unclean belongs to many. For many demons possess him, and therefore he is called common.
Luke 19:34 — On the Gospel of Luke
But they said: Because the Lord has need of him. And they brought him to Jesus. Those who had resisted the loosing of the colt, upon hearing the name of the Lord, became quiet, for the masters of errors who opposed the teachers of the salvation to the Gentiles, defended their darkness until the power of the true possessor and Lord shone through with miracles to back it up. But after the power of the dominical faith appeared, with the complaints of the adversaries giving way all over, the liberated congregation of believers, carrying God in their heart, is brought forward.
Luke 19:35 — On the Gospel of Luke
And throwing their garments on the colt, they set Jesus upon it. The garments of the apostles, or the doctrine of virtues, or the exposition of Scriptures, or certainly the various dogmas of the ecclesiastical understanding, with which they cover human hearts, formerly bare and cold, so that they may become worthy for Christ as rider.
Luke 19:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
According to the other Evangelists, not the disciples only, but very many also out of the crowds scattered their garments in the way.
Luke 19:36 — On the Gospel of Luke
And as he went, they spread their garments in the way. As the Lord is carried by the donkey, the disciples lay their garments in the path, because by stripping away their own bodily attire, they prepare the way for the simpler servants of God with their own blood, so that they may walk with an undisturbed step of the mind towards Jerusalem, where Jesus leads. For Jesus, sitting on the donkey, heads towards Jerusalem when, governing the soul of each faithful one, He leads His donkey to the vision of inner peace, or also when He presides universally over the holy Church and kindles in it the desire for the peace of heaven. But because according to other evangelists, not only disciples but also many from the crowd spread their garments on the road, those may be understood as well who, following the examples of the martyrs, discipline their bodies through abstinence, to prepare a path for the Lord towards the mind, or offer good examples for those who might follow.
Luke 19:37 — On the Gospel of Luke
And as he was now approaching the descent of the Mount of Olives, the whole multitude of disciples began to rejoice and praise God with a loud voice. As the Lord descends from the Mount of Olives, the rejoicing and praising multitudes also descend, because with the author of mercy humbling himself by his own will, it is necessary for those who are most in need of mercy to imitate, as far as they can, the footsteps of His humility. It is necessary, I say, for us to look at how Jesus descended from the Mount of Olives, that is, how He, being in the form of God, humbled Himself, became obedient unto death, even death on a cross, we also should humble ourselves under His mighty hand, so that we may be exalted in the time of visitation.
Luke 19:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They beheld indeed many of our Lord's miracles, but marvelled most at the resurrection of Lazarus. For as John says, For this cause the people also met him, for that they heard that he had done this miracle. For it must be observed that this was not the first time of our Lord's coming to Jerusalem, but He came often before, as John relates.
Luke 19:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That is, in the name of God the Father, although it might be taken "in His own name," since He Himself is the Lord. But His own words are better guides to the meaning when He says, I am come in my Father's name. For Christ is the Master of humility. Christ is not called King as one who exacts tribute, or arms His forces with the sword, or visibly crushes His enemies, but because He rules men's minds, and brings them believing, hoping, and loving into the kingdom of heaven. For Ho was willing to be King of Israel, to show His compassion, not to increase His power. But because Christ appeared in the flesh, as the redemption and light of the whole world, well do both the heaven and earth, each in their turn, chaunt His praises. When He is born into the world, the heavenly hosts sing; when He is about to return to heaven, men send back their note of praise. As it follows, Peace in heaven.
Luke 19:38 — On the Gospel of Luke
Above all the virtues they had seen, they said: Blessed is the King who comes in the name of the Lord. They had indeed seen many virtues of the Lord, but they were especially astonished at the resurrection of Lazarus, which had recently taken place, with the crowd bearing witness who had been with Him when He called him out of the tomb and raised him from the dead. For the prophet also came to meet him and the crowd, because they heard he had performed this sign. It should be noted, for the Savior was not coming from Galilee now for the first time, that is, five days before Passover. He had previously visited Jerusalem, as John records, during the Feast of Tabernacles in the seventh month of the previous year, and from there for six continuous months, that is, until the day of Passover when He suffered. At times, He worked signs and taught in Jerusalem; at times, He ascended the Mount of Olives; at times, expelled from Judea, He went beyond the Jordan; at times, He stayed in a city of the wilderness called Ephraim with the disciples, but never during that time did He return to Galilee. Therefore, above all the virtues they had seen Him perform over such a time, the crowds praised God, saying:
Luke 19:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
O the strange folly of the envious; they scruple not to call Him Master, because they knew He taught the truth, but His disciples, as though themselves were better taught, they deem worthy of rebuke.
Luke 19:39 — On the Gospel of Luke
And some of the Pharisees from the crowd said to Him: Teacher, rebuke Your disciples. The dementia of the envious is remarkable, who do not doubt to call Him Teacher because they knew He taught the truth; yet, they think His disciples should be rebuked, as if they were better taught, and they advise Him to correct those He instructed, whom they see manifest as God by His approving signs.
Luke 19:40 — On the Gospel of Luke
To whom He Himself says: I tell you that if these should keep silent, the stones would cry out. All His acquaintances stood at a distance when the Lord was crucified, fearing to confess God whom they saw fixed to the wood, but while these were silent, the stones and rocks with a great voice proclaimed the King who comes in the name of the Lord. For when He gave up the spirit, behold, the earth shook, and the rocks were split, and the tombs were opened: what humans hesitate to confess either out of fear or treachery, even the hardest elements of creation openly proclaim as the God and Lord of the world. Truly, in a higher mystery, He indicates the unbelieving and hard-hearted nations of the Gentiles under the name of stones, to whom, having removed the heart of stone, He gave a heart of flesh (Ezek. XI), that is, sensible and human, by which they could believe in, praise, and see their God and Creator. Therefore, even if the crowds of men should keep silent, the stones will cry out, because blindness in part has happened to Israel until the fullness of the Gentiles has come in, and thus all Israel shall be saved (Rom. III).
Luke 19:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And so at the crucifixion of our Lord, when His kinsfolk were silent from fear, the stones and rocks sang forth, while after that He gave up the ghost, the earth was moved, and the rocks were rent, and the graves opened.
Luke 19:41-42 — On the Gospel of Luke
And as He drew near, seeing the city, He wept over it, saying: If you had known, even you. Because it is written that the Lord wept at this destruction of Jerusalem which was undertaken by the Roman princes Vespasian and Titus, no one who reads the history of its overthrow can be unaware. But one must first inquire what is meant by: Seeing the city, He wept over it, saying: If you had known, even you. The merciful Redeemer indeed wept over the ruin of the faithless city, which the city itself did not know was coming. To which it is rightly said by the Lord weeping: If you had known, even you, meaning: you would have wept over what you now exult over, because you do not know what is coming. Hence it is also added:
Luke 19:42 — On the Gospel of Luke
And indeed in this your day, what is to your peace. For when it was giving itself to carnal pleasures, it did not foresee the evils about to come, it had, in its day, what could have been for its peace. Why it would have present goods for peace is made clear when it is added:
Luke 19:43 — On the Gospel of Luke
Because the days will come upon you, and your enemies will build an embankment around you. And they will surround you and hem you in on every side, and will level you to the ground, you and your children within you. This is also added: And they will not leave one stone upon another in you. The very migration of that city now testifies to this, since, whereas now it is built in that place where the Lord was crucified outside the gate, that former Jerusalem was utterly overthrown. The reason for its overthrow that brought its due punishment is added:
Luke 19:44 — On the Gospel of Luke
Because you did not recognize the time of your visitation. For the Creator of all things deigned to visit this city through the mystery of the Incarnation, but it did not remember His fear and love. Hence, through the prophet, the birds of the sky are brought as witnesses against the hardness of the human heart, when it is said: The stork in the sky knows its appointed time, the turtledove, the swallow, and the crane keep the time of their coming, but my people do not know the judgment of the Lord (Jerem. VIII).
Luke 19:46 — On the Gospel of Luke
And having entered the temple, He began to cast out those who sold and bought in it, saying to them: It is written, My house is a house of prayer. He who announced the evils to come and immediately entered the temple to cast out those who sold and bought in it, surely showed that the ruin of the people was chiefly due to the fault of the priests. Describing the overthrow and striking those who sold and bought in the temple, He showed in the very act of His work from where the root of destruction originated.
Luke 19:47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Either because He daily taught in the temple, or because He had cast the thieves therefrom, or that coming thereto as King and Lord, He was greeted with the honour of a heavenly hymn of praise.
Luke 19:47 — On the Gospel of Luke
And he was teaching daily in the temple. We briefly run through these things according to history, now let us repeat the same to be discussed with moral understanding. Seeing the city, he wept over it, saying: Because if you also had known. This he did once when he announced that the city was destined to perish. This our Redeemer in no way ceases to do daily through his chosen ones, when he considers that some have gone from a good life to reprobate morals. For he weeps for those who do not know why they are wept for, since according to the words of Solomon, they rejoice to do evil, and exult in wicked things (Proverbs II). For if they knew the damnation that threatens them, they would weep for their sins with tears. Truly, in this your day, which is for your peace. The perverse soul has its day here, which rejoices in a fleeting time. To whom the present things are for peace, because while it rejoices in temporal things, while it is exalted by honors, while it is dissolved in the will of the flesh, while it is not terrified by the fear of future punishment, it has peace in its day, which will have the grievous scandal of its damnation on another day. For there it is to be afflicted where the just will rejoice. But now they are hidden from your eyes. The perverse soul, given to present things, dissolved in earthly pleasures, hides from itself the evils that will follow, because it refuses to foresee the future, which disturbs present joy. And while it forsakes itself in the delight of this present life, what else does it do but go to fire with closed eyes? Because days will come upon you, and your enemies will encircle you with a palisade. Who are greater enemies to the human soul than evil spirits? who besiege it when it leaves the body, which they nurture with deceptive delights placed in the love of the flesh. They encircle it with a palisade, because recalling its iniquities, which it has committed, before its mind's eyes, they constrict it, dragging it to the society of their damnation. And they will encircle you, and press you in on every side. Evil spirits press the soul on every side, when they not only repeat the iniquities of deeds, but also of speech and moreover of thoughts, so that the soul, which previously expanded itself greatly in wickedness, in the end may be distressed about all in retribution. And they will dash you to the ground, and your children within you. Then the soul is dashed to the ground by the recognition of its guilt, when the flesh which it believed to be its life, is urged to return to dust. Then they fall at the death of his son, when illicit thoughts that now proceed from her are dispersed in the ultimate vengeance of life, as it is written: On that day all their thoughts will perish. These hard thoughts, indeed, can also be understood by the symbolism of stones. For it follows: And they will not leave a stone upon a stone in you. For when a perverse mind adds perversion to perverse thought, what else does it do but place stone upon stone? But in a destroyed city no stone is left upon a stone because when the soul is led to its vengeance, all the construction of its thoughts is scattered. Because you did not recognize the time of your visitation. Omnipotent God also habitually visits a perverse soul in many ways. For he constantly visits it with a precept, sometimes with a scourge, sometimes indeed with a miracle, so that it may both hear the truths it did not know and, while still proud and disdainful, either return compuncted by pain or be ashamed of the evil it has done, conquered by benefits. But because it does not recognize the time of its visitation, at the end of life it is handed over to those enemies with whom it is bound in the society of eternal judgement of its own damnation. And entering the temple, he began to drive out those who were selling in it and those who were buying. Just as the temple of God is in the city, so in the faithful people is the life of the religious. And o…
Luke 19:48 — On the Gospel of Luke
For all the people were hanging on to hear him. This can be understood in two ways: either the people feared a tumult and did not find what they might do to Jesus whom they had determined to destroy; or they sought to destroy Jesus because, neglecting their teaching, they saw so many flock to hear him. Meanwhile, it is pleasing to consider briefly how beautifully the legal shadow of Passover corresponds, not only in mystery but also in the measure of time, with our true Passover in which Christ was sacrificed. He says, "On the tenth day of the first month, let each one take a lamb according to their families of their household." According to this rite, you will take a kid, and you will keep it until the fourteenth day of the same month (Exod. XII). For on the tenth day of the first month, that is, five days before Passover, as the evangelist John testifies, all the people went out to the Mount of Olives and took the Lord from there. Who is the lamb, because he came to take away sins, and there is no sin in him; he is the kid, because he was accused of sin. They brought the lamb into the house, singing joyfully, "Blessed is the King who comes in the name of the Lord"; the kid, they said out of envy, "Master, rebuke your disciples"; the lamb, the entire people were hanging on to hear him; the kid, the leaders who sought to destroy him. And five days before Passover, that is, from the tenth moon to the fourteenth, they kept the lamb or the kid to be sacrificed. Because although they thirsted for his blood even then, no one laid hands on him, because his hour had not yet come. They kept the lamb, who willingly listened to his words; the kid, who through their plots sought to catch something from his mouth to accuse him. But on the completed fourteenth day, that is, during the evening, after he handed over the sacraments of his body and blood to be celebrated by his disciples, for those coming who would bind and seize him, there began to be fulfilled what follows: "And all the assembly of the congregation of Israel shall kill it in the evening" (Exod. XII). For by the cross of Jesus stood not only the wicked who mocked his death, but also the saints who mourned. I have chosen to briefly touch upon these matters to remind the reader that everything which follows leading up to the Lord's passion pertains to the figure of the lamb retained in the house and prepared for sacrifice.
Luke 19:48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This may be taken in two ways; either that fearing a tumult of the people they knew not what they should do with Jesus, whom they had settled to destroy; or they sought to destroy Him because they perceived their own authority set aside, and multitudes flocking to hear Him.
Luke 20:1 — On the Gospel of Luke
And it happened on one of the days, as he was teaching the people in the temple and proclaiming the gospel, the chief priests and the scribes with the elders came to him, and they said to him, "Tell us by what authority you do these things." In different ways, they construct the same slander as above, when they said, "In Beelzebul, the prince of demons, he casts out demons" (Luke XI). For when they say, "By what authority do you do these things?" they doubt the authority of God, and they want it to be understood that it is by the power of the devil that he does these things. Adding also:
Luke 20:2 — On the Gospel of Luke
"Or who is it that gave you this authority?" They most manifestly deny the Son of God, whom they think does signs not by his own power, but by that of others.
Luke 20:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or when they say, By what authority doest thou these things? they doubt concerning the power of God, and wish it to be understood that of the devil He doeth this. Adding moreover, And who is he that gave thee this authority? Most plainly do they deny the Son of God when they think that not by His own power but another's He doeth miracles.
Luke 20:3 — On the Gospel of Luke
But answering, he said to them, "I will also ask you one thing. Answer me. Was the baptism of John from heaven or from men?" The Lord could have confuted the slander of the tempters with an open answer, but prudently he asks so that by their own silence or response, they might be condemned.
Luke 20:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now our Lord by a simple answer might have refuted such a calumny; but He wisely asks a question, that by their silence or their words they might condemn themselves. And he answered and said unto them, I also will ask, &c.
Luke 20:4-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As if He should say, He whom yon confess had his gift of prophecy from heaven, and gave testimony to Me. And ye heard from him by what power I should do these things. It follows, But if we shall say, Of men; the whole people will stone us: for they be persuaded that John was a prophet. Therefore perceived they in whatever way they should answer they would fall into a trap, fearing the stoning, but much more the confession of the truth.
Luke 20:5 — On the Gospel of Luke
But they reasoned among themselves, saying, "If we say, 'From heaven,' he will say, 'Why then did you not believe him?' He whom you confess had prophecy from heaven bore witness to me, and from him you heard by what authority I do these things.
Luke 20:6 — On the Gospel of Luke
But if we say, 'From men,' all the people will stone us. For they are certain that John is a prophet." Therefore, they saw that whatever they responded, they would fall into a trap, fearing stoning, but fearing the confession of the truth even more.
Luke 20:7-8 — On the Gospel of Luke
And they answered that they did not know whence he was. And Jesus said to them: Neither do I tell you by what authority I do these things. I do not tell you what I know, because you do not wish to confess what you know. Rejected most justly, they certainly left confused, and what is said in the psalm by the Prophet God the Father was fulfilled: I have prepared a lamp for my Christ (Psalm CXXXI), that is, John himself: I will clothe his enemies with confusion (Ibid.). However, it should be noted that the knowledge of the truth is to be concealed from those seeking for two main reasons, namely when the one who seeks is either less capable of understanding what he seeks, or is unworthy out of hatred or contempt for the truth itself that it should be revealed to him. For the sake of the one, the Lord said: I still have many things to say to you, but you cannot bear them now (John XVI). For the other reason, however, he instructs the disciples: Do not give what is holy to dogs or cast your pearls before swine (Matthew VII).
Luke 20:7-8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And then it follows, And they answered, that they could not tell whence it was. Because they will not confess that which they knew, they were baffled, and the Lord would not tell them what He knew; as it follows, And Jesus said unto them, Neither will I tell you by what authority I do these things. For there are two reasons especially why we should conceal the truth from those that ask; for example, when the questioner is incapable of understanding what he asks, or when from hatred or contempt he is unworthy to have his questions answered.
Luke 20:9 — On the Gospel of Luke
He began to tell the people this parable: A man planted a vineyard, and let it out to tenants, and went into another country for a long time. While the Lord was teaching the people and preaching the gospel, the chief priests and the scribes with the elders gathered and questioned, testing in what authority he performed signs. Overcoming them with his wisdom, the Lord proceeded with what he had begun. Indeed, while they were listening, he addressed the people all the more, because they listened to his words more willingly. Introducing a parable, he intended to show them their impiety and to teach that the kingdom of God would be transferred to the nations. Therefore, the man who planted the vineyard is the same one who, according to another parable, hired laborers in his vineyard (Matthew 20). For the vineyard of the Lord of hosts is the house of Israel (Isaiah 5). The tenants are the laborers who are said to be hired at the first, third, sixth, and ninth hours to cultivate the vineyard. However, he went into another country, not by changing his location. For where can God be absent from, who says: I fill heaven and earth (Jeremiah 23)? and elsewhere: I am a God who is near, and not far off, says the Lord? But he is said to go away from the vineyard to leave the tenants free will in their working. This is similar to what is said through Isaiah, when the vineyard was let out to tenants: And I looked for it to yield grapes, but it produced wild grapes (Isaiah 5).
Luke 20:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The man then who plants the vineyard is the same who, according to another parable, hired labourers into his vineyard.
Luke 20:9-18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 12.) Or understanding it morally; to every one of the faithful is let out a vineyard to cultivate, in that the mystery of baptism is entrusted to him to work out. One servant is sent, a second and a third, when the Law, the Psalms, and the Prophets are read. But the servant who is sent is said to be treated despitefully or beaten, when the word heard is despised or blasphemed. The heir who is sent that man kills as far as he can, who by sin tramples under foot the Son of God. (Heb. 6:6.) The wicked husbandman being destroyed, the vineyard is given to another, when with the gift of grace, which the proud man spurned, the humble are enriched.
Luke 20:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But it is rightly written fruit, not increase. For there was no increase in this vineyard. The first servant sent was Moses, who for forty years sought of the husbandmen the fruit of the law which he had given, but he was wroth against them, for they provoked his spirit. Hence it follows, But they beat him, and sent him away empty.
Luke 20:10 — On the Gospel of Luke
And in due season he sent a servant to the tenants to receive from them the fruit of the vineyard. But they beat him and sent him away empty-handed. Correctly, he placed the time of fruits, not of harvests. For no fruit existed from the Jews, no yield of this vineyard was found, even though it was often and diligently sought. Therefore, the servant who was first sent is understood to be the lawgiver Moses, who for forty continuous years sought some fruit of the law he had given from the tenants; but they beat him and sent him away empty-handed. For they provoked Moses in the camp, and Aaron, the holy one of the Lord. And Moses was vexed because of them, for they embittered his spirit. And this same servant clearly declares what he thinks of the fruit of the vineyard, saying in a song: "For their vine is from the vine of Sodom, and their branch from Gomorrah. Their grapes are grapes of gall, their clusters are bitter. The fury of dragons is their wine, and the cruel venom of asps" (Deut. 32).
Luke 20:11 — On the Gospel of Luke
And he added the sending of another servant. But they also beat him and treated him shamefully, and sent him away empty-handed. The other servant signifies David the prophet and king. Who was sent after Moses, to urge the tenants of the vineyard, through the modulation of psalmody and the sweetness of the lyre, to the practice of good work after the legal decrees. For David himself also sought to lift the heart of the people to higher things, establishing that the praises of the Lord be sung continuously with sweet melody among the rites of carnal sacrifices. But even him they treated shamefully and sent away empty-handed. For they said: "What portion have we in David? Neither have we inheritance in the son of Jesse" (1 Kings 12). They changed David's kingdom with an ignoble lineage and the religion with impiety. Yet he intercedes that this vineyard, which, transplanted from Egypt, covered the mountains of Palestine with its shadow, might not be utterly destroyed. "O Lord God of hosts, turn now, look down from heaven, and see, and visit this vineyard, and protect the branch that your right hand has planted" (Ps. 80). Where he also explains who the man is who planted this vineyard, namely the Lord God of hosts.
Luke 20:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By the other servant is meant David, who was sent after the commandment of the law, that he by the music of his psalmody might stir up the husbandmen to the exercise of good works. But they on the contrary declared, What portion have we in David, neither have we inheritance in the son of Jesse. (1 Sam. 20:1.). Hence it follows, And they beat him also, and entreated him shamefully, and sent him away empty. (1 Kings 12:16.)
Luke 20:12 — On the Gospel of Luke
And he sent a third, but they wounded this one also and threw him out. Understand the third servant as the group of prophets, who with continual testimonies admonished the people and foretold the evils that were to come upon this vineyard. But which of the prophets did they not persecute? They killed those who announced the coming of the just one (Acts 7). And these also spoke much about the barrenness of this vineyard, but let the lament of Jeremiah alone suffice. "I planted you as a choice vine, wholly of pure seed. How then have you turned degenerate and become a wild vine?" (Jeremiah 2). For the protection of this vineyard, namely so that in it or for it there would not arise the weak and infirm vegetable of quickly perishing sweetness, we read that Naboth the Jezreelite was not only wounded but also killed. Although we receive no prophetic utterance from him, yet his prophetic act, through his own blood, foretold that many martyrs were to come for this vineyard. Clearly, these three grades of servants can be understood to represent the figure of all teachers under the law, as the Lord elsewhere plainly shows, saying: "For it is necessary to fulfill all that is written about me in the law of Moses, the prophets, and the psalms" (Luke 24).
Luke 20:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But He does not stop here, for it follows, And again he sent a third: whereby we must understand the company of prophets who constantly visited the people with their testimony. But which of the Prophets did they not persecute; as it follows, And they wounded him also, and cast him out. Now these three successions of servants, our Lord elsewhere shows to comprehend under a figure all the teachers under the law, when He says, For all those things must be fulfilled which were written in the law of Moses, and the Prophets, and the Psalms, concerning me.
Luke 20:13 — On the Gospel of Luke
But the Lord of the vineyard said: What shall I do? I will send my beloved son. Perhaps when they see him, they will respect him. Though the Lord of the vineyard is said to speak doubtfully and not with deliberation, this does not come from ignorance. For what could the Lord of the vineyard, who is understood here to be God the Father, not know? But God is always said to waver so that free will may be reserved for man. When the tenants saw him, they discussed among themselves, saying: This is the heir, let us kill him so that the inheritance may become ours. The Lord most clearly demonstrates that the leaders of the Jews did not crucify the Son of God out of ignorance but out of envy. For they understood that he was the one to whom it was said: Ask of me, and I will make the nations your inheritance (Psalm II). And therefore, as if consulting among themselves, they were saying: Behold, the whole world is following him, and if we let him go on like this, everyone will believe in him (John XII). Therefore, the inheritance of the son is the Church given to him from all the nations, which the Father did not leave to him by dying, but he miraculously acquired by his own death, because he possessed it by rising again. But the wicked tenants were attempting to seize this, having killed him, when the Jews, crucifying him, tried to extinguish the faith which is through him, and rather to promote their own righteousness, which is from the law, and sought to implant it in the gentiles to be instructed.
Luke 20:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But our Lord most clearly proves that the Jewish rulers crucified the Son of God not from ignorance but for envy. For they knew it was He to whom it was said, I will give thee the heathen for thine inheritance. (Ps. 2:8.) And they cast him out of the vineyard, and slew him. (Heb. 13:12.) Because Jesus, that He might sanctify the people by His blood, suffered without the gate. Or was He cast out of the vineyard and slain, because He was first driven out of the hearts of the unbelievers, and then fastened to the cross?
Luke 20:15 — On the Gospel of Luke
And they cast him out of the vineyard and killed him. The heir of the vineyard is slaughtered outside the vineyard, because Jesus suffered outside the gate to sanctify the people with his own blood. Either he was cast out of the vineyard and killed, because he was first rejected by the heart of the unbelievers, and then given over to the cross. In whose figure Moses set the altar of burnt offering, where the blood of the victims would be poured, not within the tabernacle, but at the door, mystically teaching that the altar of the Lord's cross should be placed outside the gate of Jerusalem, and that Christ himself, the true sacrifice of the Father, whom he had come to sanctify, should not be received in the innermost heart of the house of the Jews, but should be tinged with his own blood outside. But that which according to Mark is said with the order changed: And they took him and killed him and cast him out of the vineyard (Mark 12), marks their obstinacy, who did not want to believe the apostles preaching of the crucified and risen Lord, but cast him out as if he were a vile corpse. Because, as far as it depended on them, excluding him from their boundaries, they gave him to be received by the Gentiles.
Luke 20:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As if He said, How shall the prophecy be fulfilled, except that Christ, being rejected and slain by you, is to be preached to the Gentiles, who will believe on Him, that as the corner stone He may thus from both nations build up one temple to Himself?
Luke 20:17 — On the Gospel of Luke
But he, looking at them, said: What then is this that is written: The stone which the builders rejected, this one has become the head of the corner? How, he says, will this prophecy be fulfilled, which says that the stone rejected by the builders is to be made the head of the corner, unless it be that Christ, rejected and killed by you, is to be preached to the believing nations? So that, like a cornerstone binding together two into itself, from both peoples he builds for himself one city of the faithful, one temple. For the same teachers of the Synagogue whom he had previously called husbandmen, he now calls builders, because those who were instructed to cultivate the people subject to them to bear fruits of life like a vineyard, were commanded to build and adorn this for God as a worthy dwelling, like a house. Whence also the Apostle writing to the faithful says: You are God's husbandry, God's building (I Cor. III). But those who refused the fruit of God's vineyard as bad husbandmen, the same ones as bad masons attempted to remove the precious chosen stone from the house of God, which was to be placed either in the foundations or in the corner, that is, they tried to take away the faith of Christ from their hearers. But even though they were unwilling, this same stone made the head of the corner, because from both peoples, as many as he willed, he joined together in his faith.
Luke 20:18 — On the Gospel of Luke
Everyone who falls on that stone will be broken. Upon whomever it falls, it will grind him to powder. It is one thing to stumble against Christ through evil deeds, another to deny Him through impiety. Whoever is a sinner and yet believes in Him falls indeed upon the stone and is shattered, but is not utterly crushed; for he is preserved by wisdom for salvation. Upon whomever it falls, that is, upon whom the stone itself comes down, and who utterly denies Christ, it will grind him to powder, so that not even a shard remains in which a little water may be drawn. Whether he speaks of those who fall upon Him, who now despise Him or bring Him injuries. Therefore, they do not utterly perish yet, but are nonetheless shattered so that they do not walk rightly. But upon whom it falls, it will come upon them from above in judgment with the punishment of destruction. Therefore, it is said it will grind them to powder, so that the wicked may be like dust which the wind drives away from the face of the earth (Psalm 1).
Luke 20:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or else, He who is a sinner, yet believes on Christ, falls indeed upon the stone and is shaken, for he is preserved by penitence unto salvation. But upon whomsoever it shall fall, that is, upon whom the stone itself has come down because he denied it, it shall grind him to powder, so that not even a broken piece of a vessel shall be left, in which may be drunk a little water. Or, He means by those who fall upon Him, such as only despise Him, and therefore do not yet utterly perish, but are shaken violently so that they cannot walk upright. But upon whom it falls, upon them shall He come in judgment with everlasting punishment, therefore shall it grind them to powder, that they may be as the dust which the wind scatters from the face of the earth. (Ps. 1:4.)
Luke 20:19 — On the Gospel of Luke
And the chief priests and scribes sought to lay hands on him at that hour, and they feared the people. For they knew that he had spoken this parable against them. The chief priests and scribes, as if accusing the Lord of lying against them, sought to kill him, but by seeking this they were teaching that what he said was true. For he is the heir, whose unjust death he said would be avenged; they are the wicked tenants, who hesitated a little due to human fear from killing the Son of God until his hour had come, but they were never able to be restrained by divine love. Indeed, in a moral sense, each of the faithful is assigned to tend the mystery of baptism which he exercises in his works, like a vineyard he cultivates. One servant after another is sent to receive the fruit, which is read in the law, the psalms, and the prophecies, following their admonition by doing good. But a sent servant is mistreated or beaten and cast out, when the word heard is either despised or, worse, even blasphemed. He kills the sent heir as much as is in his power, who tramples the Son of God and insults the Spirit of grace by whom he was sanctified. With the bad tenant destroyed, the vineyard is given to another, when each humble person is enriched with the gift of grace which the proud one scorned. And this, too, that the chief priests and scribes, seeking to lay hands on Jesus, are restrained by the fear of the people, is enacted daily in the Church, when anyone refrains from attacking the unity of ecclesiastical faith and peace, which he does not love, either out of shame or fear of the multitude of good brothers living together. Yet, just as the Lord said about the foolish ostrich, when the time comes, will he take flight on high, because by persecuting the Church, he will rejoice in having the Lord crucified and displayed.
Luke 20:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And so by seeking to slay Him, they proved the truth of what He had said in the parable. For He Himself is the Heir, whose unjust death He said was to be punished. They are the wicked husbandmen who sought to kill the Son of God. This also is daily committed in the Church when any one, only in name a brother, is ashamed or afraid, because of the many good men with whom he lives, to break into that unity of the Church's faith and peace which he abhors. And because the chief priests sought to lay hold of our Lord but could not by themselves, they tried to accomplish it by the hands of the governor; as it follows, And they watched him, &c.
Luke 20:20 — On the Gospel of Luke
And observing, they sent spies, who pretended to be righteous, in order to catch him in his speech, and deliver him to the authority and power of the governor. Seeking to apprehend the Lord, the chief priests and the scribes feared the people, and therefore what they could not do themselves, they tried to accomplish through the hands of the governor, so that they might appear innocent of his death. For recently, under Caesar Augustus, Judea was subjected to the Romans, when a census was held throughout the entire world, and it had become tributary, and there was great unrest among the people, with some saying that for security and peace, with the Romans fighting for all, tributes should be paid; however, the Pharisees, who prided themselves on their righteousness, were contrary to this, arguing that the people of God, who paid tithes and offered first fruits, and other things written in the law, should not be subjected to human laws. The spark of this unrest grew so strong that after the Lord's passion, when the Romans besieged them, they preferred to lose their homeland, nation, and kingdom, the noble temple with its religion, even the light itself, rather than pay tributes.
Luke 20:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This smooth and artful question was to entice the answerer to say that he fears God rather than Cæsar, for it follows, Neither acceptest thou the person of any, but teachest the way of God truly.
Luke 20:21 — On the Gospel of Luke
And they questioned him, saying: Master, we know that you speak and teach rightly, and do not show partiality, but teach the way of God in truth. Is it lawful for us to give tribute to Caesar, or not? The flattering and deceitful question provokes the respondent to fear God more than Caesar, and to say that tributes should not be paid, so that immediately the governor's officers, who are recorded to have been present according to other evangelists, could hold him as a leader of sedition against the Romans.
Luke 20:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This they say, to entice Him to tell them that they ought not to pay tribute, in order that the servants of the guard, (who according to the other Evangelists are said to have been present,) might immediately upon hearing it seize Him as the leader of a sedition against the Romans. And so they proceed to ask, Is it lawful to give tribute to Cæsar, or not? For there was a great division among the people, some saying that for the sake of security and quiet, seeing that the Romans fought for all, they ought to pay tribute; while the Pharisees, on the contrary, declared, that the people of God who gave tithes and first fruits, ought not to be subject to the law of man.
Luke 20:23 — On the Gospel of Luke
But perceiving their craftiness, he said to them: Why do you test me? Show me a denarius. Whose image and inscription does it have? Wisdom always acts wisely, so that his tempters may be refuted by their own words. Show me, he said, a denarius. This is the type of coin accounted for ten coins and bore the image of Caesar. Those who think the question of the Savior to be ignorance and not dispensation, let them learn from the present passage that Jesus certainly could know whose image was on the coin. But he asks so that he may aptly respond to their words.
Luke 20:24 — On the Gospel of Luke
They answered and said: Caesar's. And he said to them: Render therefore unto Caesar the things which are Caesar's, and unto God the things that are God's. Let us not think of Caesar as Augustus but as Tiberius, his stepson, who succeeded in the place of his stepfather, under whom the Lord also suffered. All Roman kings from the first Gaius Caesar, who had seized the empire, were called Caesars. Moreover, when he says: Render unto Caesar the things which are Caesar's, let us understand it to mean the coin, the tribute, and the money, and unto God the things that are God's: tithes, firstfruits, offerings, and sacrifices. Just as he himself pays the tribute for himself and Peter, and renders unto God the things that are God's, fulfilling the will of the Father. Alternatively: Render unto Caesar the things which are Caesar's, and unto God the things that are God's; just as Caesar demands from you the impression of his image, so too does God, so that just as the coin is given to Caesar, so too the soul should be given to God, illuminated and imprinted with his visage. Hence the Psalmist: "The light of your face has been imprinted upon us, O Lord" (Psalm 4). For this light is the whole of man, and the true good, which is perceived not by the eyes but by the mind. He said "imprinted upon us", as a denarius is imprinted with the image of the king. For man was made in the image and likeness of God, which he corrupted by sinning. Therefore, his true and eternal good is to be imprinted anew through rebirth.
Luke 20:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Let those who impute the question of our Saviour to ignorance, learn from this place that Jesus was well able to know whose image was on the money; but He asks the question, that He might give a fitting answer to their words; for it follows, They answered and said, Cæsar's. We must not suppose Augustus is thereby meant, but Tiberius, for all the Roman kings were called Cæsar, from the first Caius Cæsar.
Luke 20:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But from their answer our Lord easily solves the question, for it follows, And he said unto them, Render unto Cæsar the things which be Cœsar's, and unto God the things which be God's.
Luke 20:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now they who ought rather to have believed such great wisdom, marvelled that in all their cunning they had found no opportunity of catching Him. As it follows, And they could not take hold of his words before the people: and they marvelled at his answer, and held their peace.
Luke 20:26 — On the Gospel of Luke
And they could not reproach his word before the people, and marveling at his answers they remained silent. They who ought to have believed because of such wisdom, wondered that their cunning in ensnaring had found no place.
Luke 20:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
There were two heresies among the Jews, one of the Pharisees, who boasted in the righteousness of their traditions, and hence they were called by the people, "separated;" the other of the Sadducees, whose name signified "righteous," claiming to themselves that which they were not. When the former went away, the latter came to tempt Him.
Luke 20:27 — On the Gospel of Luke
Then some of the Sadducees, who deny that there is a resurrection, came forward. There were two heresies among the Jews, one of the Pharisees and the other of the Sadducees. The Pharisees upheld the justice of traditions and observations, which they call deuterosis. Hence they were called divided by the people. The Sadducees, however, who are interpreted as just, claimed for themselves what they were not. The former believing in the resurrection of both body and soul, and confessing angels and spirits, while the latter, according to the Acts of the Apostles, denied everything.
Luke 20:28 — On the Gospel of Luke
And they asked him, saying: Teacher, Moses wrote to us, if anyone's brother dies having a wife, and he is without children, that his brother should take his wife, and raise up seed to his brother. See the difference between the letter and the spirit. According to the letter, one is compelled to marry in life, so that the brother may raise up seed for the deceased; the spirit, however, is the measure of chastity.
Luke 20:29-32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They devise this story in order to convict those of folly, who assert the resurrection of the dead. Hence they object a base fable, that they may deny the truth of the resurrection.
Luke 20:29-32 — On the Gospel of Luke
Therefore, there were seven brothers, and the first took a wife, and died without children. And the second took her, and he too died without children. And the third took her. Similarly, all seven, and they left no seed, and died. Last of all, the woman also died. Those who did not believe in the resurrection of bodies, judging that the soul perishes with the bodies, rightly fabricate such a story, which accuses as madness those who assert the resurrection of the dead. However, it is possible that this truly happened at some time among their people.
Luke 20:33 — On the Gospel of Luke
In the resurrection, therefore, of which of them will she be the wife? For the seven had her as wife. They oppose with the disgrace of the story, so that they may deny the truth of the resurrection. But mystically, these seven brothers who died without children correspond to the reprobate of all kinds, who, throughout the entirety of this life's span, which revolves in seven days, are barren of good works. When these are individually swept away by miserable death, ultimately even the worldly way of life itself, which they led without vital work, will pass away like an unfruitful wife.
Luke 20:34 — On the Gospel of Luke
And Jesus said to them: The children of this age marry, and are given in marriage. When the Lord says: Do not give what is holy to dogs, nor cast your pearls before swine (Matthew 7), because He is found to have said certain things either here about the glory of the resurrection, or elsewhere about the mystery of His dispensation or even His divinity, which many who were present either by resisting or by scorning did not receive, He is not to be thought as having given what is holy to dogs, or cast pearls before swine. For He did not give to those who could not grasp it, who, due to the impurity of others, ought not to be neglected. Indeed, when the tempters were questioning Him, and He was responding to them in such a way that they had nothing to contradict, even though they would rather languish in their own venom than be satisfied with His food, yet others who were able to grasp it heard many things usefully because of them.
Luke 20:35 — On the Gospel of Luke
But those who are considered worthy of that age and the resurrection from the dead neither marry nor are given in marriage. This is not to be understood as if only the worthy will either rise again or be without marriage, and the unworthy, that is, sinners, are either believed not to rise again or to rise for the sake of marriages; rather, it should be understood that all will both rise again and remain without marriages in that age. But the Lord and Savior, to incite souls to seek the glory of the resurrection, wished only to speak of the elect. If, however, in the resurrection they neither marry nor are given in marriage, then the bodies that rise are ones that can marry and be given in marriage, that is, bodies of men and women distinguished by specific members, but bound by no pleasure or necessity of intercourse. For no one says about a stone or a tree, and these things which do not have genital members, that they do not marry nor are given in marriage, but about those who, when they can marry, do not for another reason.
Luke 20:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Which must not be taken as if only they who are worthy were either to rise again or be without marriage, but all sinners also shall rise again, and abide without marriage in that new world. But our Lord wished to mention only the elect, that He might incite the minds of His hearers to search into the glory of the resurrection.
Luke 20:36 — On the Gospel of Luke
For they can no longer die. Because marriages are for the sake of children. Children are for the sake of succession. Succession is for the sake of death. Therefore, where there is no death, neither are there marriages.
Luke 20:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or they are equal to the angels, and the children of God, because made new by the glory of the resurrection, with no fear of death, with no spot of corruption, with no quality of an earthly condition, they rejoice in the perpetual beholding of God's presence.
Luke 20:37-38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or He says this, that after having proved that the souls abide alter death, (which the Sadducees denied,) He might next introduce the resurrection also of the bodies, which together with the souls have done good or evil. But that is a true life which the just live unto God, even though they are dead in the body. Now to prove the truth of the resurrection, He might have brought much more obvious examples from the Prophets, but the Sadducees received only the five books of Moses, rejecting the oracles of the Prophets.
Luke 20:37 — On the Gospel of Luke
But that the dead rise again, even Moses showed at the bush, as he says, "The Lord God of Abraham, and the God of Isaac, and the God of Jacob." To confirm the truth of the resurrection, he could have used much more obvious examples, among which is this: "The dead shall be raised, and those who are in the tombs shall arise." Therefore it is questioned why the Lord chose to bring forth this testimony, which seems ambiguous or not sufficiently relevant to the truth of the resurrection. But the Sadducees accepted only the five books of Moses, rejecting the prophecies of the prophets. Thus, it was foolish to bring forth testimonies from there whose authority they did not follow. Furthermore, to prove the immortality of souls, he used the example from Moses: "I am the God of Abraham, and the God of Isaac, and the God of Jacob" (Exodus III)...
Luke 20:38 — On the Gospel of Luke
"God is not the God of the dead, but of the living." To prove that souls remain after death, something which they denied along with other things (for it could not be that he is the God of those who do not exist at all), the resurrection of bodies would consequently be inferred, which, with the souls, have done good or evil.
Luke 20:39-40 — On the Gospel of Luke
But some of the scribes answering said: "Master, you have spoken well." And they dared not ask him anything further. The chief priests, Sadducees, and scribes seeking a cause for calumny, and to find a word that could be ensnared, since they were confounded in their speeches, asked no more, but openly handed him over to the Roman authority. From this, we understand that the poison of envy can indeed be overcome, but it is difficult to rest.
Luke 20:39-40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And since they had been defeated in argument, they ask Him no further questions, but seize Him, and deliver Him up to the Roman power. From which we may learn, that the poison of envy may indeed be subdued, but it is a hard thing to keep it at rest.
Luke 20:41-44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And since they had been defeated in argument, they ask Him no further questions, but seize Him, and deliver Him up to the Roman power. From which we may learn, that the poison of envy may indeed be subdued, but it is a hard thing to keep it at rest.
Luke 20:42 — On the Gospel of Luke
He said to them: How do they say that Christ is the son of David, and David himself says in the book of Psalms: The Lord said to my Lord: Sit at my right hand, until I make your enemies your footstool? David therefore calls him Lord, and how is he his son? The question of Jesus profits us even today against the Jews. For those who confess that Christ is to come assert that he is a simple man and a holy man of the lineage of David. Let us therefore ask them, taught by the Lord, if he is a simple man and only the son of David, how does David call him his Lord? They are not reproved because they say he is the son of David, but because they do not believe he is the Son of God. Indeed, he is both the Lord of David, continuously being God before time, and appeared as the son of David, born as a man at the end of times. And that the enemies are subjected by the Father does not signify the weakness of the Son, but the unity of nature by which one works in the other. For the Son also subjects the enemies to the Father because he glorifies the Father on earth.
Luke 20:46 — On the Gospel of Luke
When all the people were listening, he said to his disciples: Beware of the scribes who wish to walk in long robes, and love greetings in the marketplaces, the best seats in the synagogues, and the places of honor at banquets. To walk in stoles means to proceed to the public adorned in more distinguished garments. In which among other things, the rich man who feasted sumptuously every day is described as having sinned (Luke 16). However, it should be noted that he does not forbid those whose duty these things properly belong to, to be greeted in the forum, or to sit in the first places, or to recline at banquets; but rather, he teaches that those who, whether having them or not, unjustly love these things, are to be considered as reprobate by every faithful person, rightly censuring the mind and not the rank. Nonetheless, it is not without fault if those wish to engage in lawsuits in the forum, who desire to be called teachers in the Synagogue in the seat of Moses. Truly, we are commanded to beware of those desirous of vain glory for two reasons: first, so that we are not led astray by their pretense, thinking that what they do is good, and second, that we are not inflamed by emulation, foolishly rejoicing in being praised for the good things they pretend.
Luke 20:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He does not forbid those to sit first in the synagogue, or at the feast, to whom this dignity belongs by right, but He tells them to beware of those who love this unduly; denouncing not the distinction, but the love of it. Though the other also would not be free from blame, when the same men who wish to take part in the disputes in the market, desire also to be called masters in the synagogue. For two reasons we are bid to beware of those who seek after vain-glory, either lest we be led away by their pretences, supposing those things to be good which they do, or be inflamed with jealousy, desiring in vain to be praised for the good deeds which they pretend to.
Luke 20:47 — On the Gospel of Luke
Those who devour the houses of widows, while feigning long prayers, will receive greater damnation. He did not simply say they will receive damnation, but added greater, to indicate that even those who stand praying in corners to be seen by men (Matthew VI) deserve damnation; but those who do these things more lengthily, as if acting more religiously, not only seeking praises from men but also money, will be punished with lengthier damnation. For there are those who, pretending to be righteous and of great merit before God, do not hesitate to take money from any weaklings troubled by the conscience of their sins, as if they would be their advocates in judgment for them. And while normally an outstretched hand assisting a poor person is helped by prayers, these people, primarily in their prayers, watch through the night to take a coin from the poor. To them, the curse of Judah is deservedly applicable: When he is judged, let him go out condemned, and let his prayer become a sin (Psalm CVIII). For he goes out condemned when he is judged, and his prayer turns into sin, who, now esteemed great among men, is found not only unable to intervene for others in the divine examination but not even able to avail by his own merits, and indeed those prayers by which he deceived the human judgment, he suffers punishment among crimes.
Luke 20:47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But they seek not only for praise from men, but money; for it follows, Who devour widows' houses, and for a show make long prayers. For pretending to be righteous and of great merit before God, they do not fail to receive large sums of money from the sick and those whose consciences are disturbed with their sins, as though they would be their protectors in the judgment. Or because they seek from men praise and money, they are punished with the greater damnation.
Luke 21:1 — On the Gospel of Luke
But looking up, He saw the rich putting their offerings into the treasury. Because in the Greek language, φυλάσσειν means to guard, and gaza in the Persian language means riches, the treasury was called the place where riches were kept. It was a chest with a hole on top, placed near the altar to the right of those entering the house of the Lord, into which the priests who guarded the doors put all the money brought to the temple of the Lord and its upkeep. Read the words of the days. Even now, those who pray running into the house of the Lord, He too looks upon those bringing gifts, and whom He sees as worthy, He praises; whom He sees as reproachable, He condemns.
Luke 21:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In the Greek language, φυλάξαι signifies to keep, and gaza in Persian means riches, hence gazophylacium is used for the name of the place in which money is kept. Now there was a chest with an opening at the top placed near the altar, on the right hand of those entering the house of God, into which the Priests cast all the money, which was given for the Lord's temple. But our Lord as He overthrows those who trade in His house, so also He remarks those who bring gifts, giving praise to the deserving, but condemning the bad. Hence it follows, And he saw also a certain poor widow casting in thither two mites.
Luke 21:1-4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now mystically, the rich men who cast their gifts into the treasury signify the Jews puffed up with the righteousness of the law; the poor widow, the simplicity of the Church which is called poor, because it has either cast away the spirit of pride, or its sins, as if they were worldly riches. But the Church is a widow, because her Husband endured death for her. She cast two mites into the treasury, because in God's sight, in whose keeping are all the offerings of our works, she presents her gifts, whether of love to God and her neighbour, or of faith and prayer. And these excel all the works of the proud Jews, for they of their abundance cast into the offerings of God, in that they presume on their righteousness, but the Church casts in all her living, for every thing that hath life she believes to be the gift of God.
Luke 21:2-3 — On the Gospel of Luke
And he saw a poor widow casting in two small coins, and said, "Truly I tell you, this poor widow has put in more than all of them." This place morally communicates to us how acceptable to God anything we offer with a good heart is, for He undoubtedly weighs the heart and not the substance, and does not consider how much is given in His sacrifices, but from how much it is given. According to the laws of allegory, the rich who were casting gifts into the treasury represent Jews puffed up by the righteousness of the law, while the poor widow signifies the simplicity of the Church. She is rightly called poor because she has cast away either the spirit of pride or sins as if they were the riches of the world. She is called a widow, for her Husband bore death for her, and now, hidden from her eyes in the recesses of heaven, He lives as if in part of another region. She casts two small coins into the treasury because she presents into the sight of the Divine Majesty, where the offerings of our work are kept as if inscribed and recorded by a certain number, either charity towards God and neighbor, or the gifts of her faith and prayer, which are considered small due to her realization of her own fragility, but accepted due to the merit of her pious devotion, surpassing all the works of the proud Jews.
Luke 21:4 — On the Gospel of Luke
For all these out of their abundance have cast into the gifts of God; but she out of her poverty has cast in all the livelihood that she had. The Jew casts into the gifts of God out of his abundance, who, presuming on his own righteousness, prays thus with himself: "God, I thank you that I am not like other men, extortioners, unjust, etc." (Luke 18). But the Church casts her whole livelihood into the gifts of God, understanding that everything she lives by is not of her own merit, but the gift of God, saying, "God, be merciful to me, a sinner." (Luke 18). And elsewhere: "My strength I will guard for you, for you, O God, are my protector, my God, His mercy will go before me." (Psalms 58).
Luke 21:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For whatever we offer with an honest heart is well pleasing to God, who hath respect unto the heart, not the substance, nor does He weigh the amount of that which is given in sacrifice, but of that from which it is taken; as it follows, For all these have cast in of their abundance, but she all that she had.
Luke 21:5-6 — On the Gospel of Luke
And to some who were speaking of the temple, that it was adorned with good stones and gifts, he said: The days will come when, looking at all these things, not one stone will be left upon another that will not be thrown down. For formerly Jerusalem was that great royal city, where the most famous temple had been built to God. But afterwards, when he who was the true temple of God came, and began to reveal the mysteries of the heavenly Jerusalem, that earthly one was destroyed where the heavenly appeared, and not one stone remained upon another in that temple. There was previously a high priest, purifying the people with the blood of bulls and goats; but since the true high priest came, who purified believers with his own blood (Hebrews 13), that former high priest is nowhere to be found, nor is any place left for him. There was an altar previously, and sacrifices were celebrated; but when the true lamb who offered himself as a sacrifice to God came (Hebrews 9), all those things, placed as if for a time, ceased. Therefore, the divine dispensation rightly ensured that the city itself, the temple, and all those things were overturned so that, lest anyone, still a child and sucking from the faith's breast, seeing those things continue, while being astonished at the ritual of sacrifices and the order of ministries, would be taken away by the view of their various forms. But God, foreseeing our weakness and wishing to multiply His Church, caused all those things to be overthrown and utterly removed, so that without any hesitation when those things ceased, we might believe these true things, for which the types in those things preceded.
Luke 21:5-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For it was ordained by the dispensation of God that the city itself and the temple should be overthrown, lest perhaps some one yet a child in the faith, while wrapt in astonishment at the rites of the sacrifices, should be carried away by the mere sight of the various beauties.
Luke 21:7 — On the Gospel of Luke
And they asked him, saying: Teacher, when will these things be? And what sign will there be when they begin to come to pass? Because while some were praising the buildings of the temple, the Lord openly responded that all these things would be destroyed, the disciples secretly, as he sat on the Mount of Olives, asked about the time and the signs of the predicted destruction, as Matthew and Mark testify.
Luke 21:8 — On the Gospel of Luke
He said: See to it that you are not led astray. For many will come in my name, saying, "I am he" and "the time is near." Therefore, do not go after them. Many, at the imminent destruction of Jerusalem, rose up as leaders and claimed to be the Christs, asserting that the time of freedom was now approaching. Many in the Church, even in the times of the apostles, arose as heresiarchs who, among numerous other things contrary to the truth, preached that the day of the Lord was at hand. Whom the Apostle condemns in the letter to the Thessalonians. Many in the name of Christ came as Antichrists, the first of whom was Simon the Magician, to whom, as we read in the Acts of the Apostles, all those in Samaria listened, from the least to the greatest, saying, "This man is the power of God that is called great" (Acts 8). Because for a long time he had amazed them with his magic.
Luke 21:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For there were many leaders when the destruction of Jerusalem was at hand, who declared themselves to be Christ, and that the time of deliverance was drawing nigh. Many heresiarchs also in the Church have preached that the day of the Lord is at hand, whom the Apostles condemn. (2 Thess. 2:2.) Many Antichrists also came in Christ's name, of whom the first was Simon Magus, who said, This man is the great power of God. (Acts 8:10.)
Luke 21:9 — On the Gospel of Luke
But when you hear of wars and insurrections, do not be terrified. These things must first take place, but the end will not come immediately. Wars pertain to enemies. Insurrections pertain to citizens. Both of these have been abundant among the Jewish people since the time of the Lord's passion, who chose a seditious thief as their savior. But with these preceding, the apostles are warned not to be terrified and not to abandon Jerusalem and Judea. Because evidently the end does not come immediately, which rather is to be deferred to the fortieth year, that is, the destruction of the nation and the ultimate ruin of the city and temple follows.
Luke 21:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Apostles are also exhorted not to be alarmed by these forerunners, nor to desert Jerusalem and Judæa.
Luke 21:10-11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But the kingdom against kingdom, and the pestilence of those whose word creepeth as a cancer, and the famine of hearing the word of God, and the shaking of the whole earth, and the separation from the true faith, may be explained also in the heretics, who contending one with another bring victory to the Church.
Luke 21:10-11 — On the Gospel of Luke
Then he said to them: Nation will rise against nation, and kingdom against kingdom, and there will be great earthquakes in various places, and famines, and pestilences. It is established that these things occurred literally before the end of the desolation of the temple, that is, in the time of the Jewish sedition. However, kingdoms against kingdoms, and the pestilence of those whose word spreads like gangrene (2 Tim. 2), and the famine of hearing the word of God (Amos 8), and the disturbance of the entire earth, and separation from true faith, can also be understood in the heretics, who, fighting against each other, bring about the victory of the Church.
Luke 21:11 — On the Gospel of Luke
And there shall be terrors in the heavens, and great signs. And these same things being fulfilled, whoever has read the history of Josephus will find out. For indeed a star similar to a sword, as he states, hung over Jerusalem for a whole year, terrifying the anxious citizens with a dreadful portent. And likewise chariots and armed horsemen were seen running through the skies, and mimicking the manner of warriors for forty days. Moreover, when a heifer was brought to sacrifices, it gave birth to a lamb in the hands of those offering it. But what merit caused these things to happen is immediately added when it is said:
Luke 21:12 — On the Gospel of Luke
But before all this, they will lay their hands on you, and persecute you, delivering you up to the synagogues and prisons, dragging you before kings and governors for my name's sake. This indeed had been either the sole or the greatest cause of ruin for the Jewish nation, because after the occasion of the Lord Savior, they likewise harassed his preachers and confessors with impious cruelty.
Luke 21:13 — On the Gospel of Luke
It will happen for you as a testimony. As a testimony of whom, but of those who either bring about deaths by persecuting, or do not imitate by seeing? For the death of the just serves as assistance for the good, and as a testimony against the evil, so that the perverse may perish without excuse from where the elect take example that they might live. But, after hearing so many terrors, the hearts of the weak might be troubled, and thus consolation is added when it is immediately said:
Luke 21:14 — On the Gospel of Luke
Therefore, set in your hearts not to meditate beforehand what you shall answer. For I will give you a mouth and wisdom, which all your adversaries shall not be able to resist or contradict. As if openly saying to his weakening members: Do not be terrified, do not fear. You go to battle, but I fight. You utter words, but I am the one who speaks.
Luke 21:16-17 — On the Gospel of Luke
But you will be betrayed by parents and brothers and relatives and friends, and they will put some of you to death, and you will be hated by everyone because of my name. Lesser pain is caused by evils inflicted by strangers; indeed, the torments rage more within us that we suffer from those minds of whom we had confidence because with the loss of body, the evils torment us of lost charity. But because hard things are predicted about the affliction of death, immediately consolation is added about the joy of resurrection, when it is said:
Luke 21:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or else, There shall not perish a hair of the head of our Lord's Apostles, because not only the noble deeds and words of the Saints, but even the slightest thought shall meet with its deserving reward.
Luke 21:18 — On the Gospel of Luke
And not a hair of your head will perish. We know that flesh cut feels pain, hair cut does not feel pain. Therefore, he says to his martyrs: Not a hair of your head will perish, evidently saying openly: Why do you fear lest what is cut and feels pain will perish, when even that in you which is cut and feels no pain cannot perish? In another sense: Not a hair of the head of the disciples of the Lord will perish, because not only the strong deeds or words of saints, of which it is said: The Lord preserves all their bones (Psalm 33), but also the volatile (so to speak) and most delicate surface of the thoughts of the faithful, which emerges from the hidden root of the heart, as hair from the brain, will be preserved with due reward by the just judge. Hence rightly the Prophet, to show how much the merits of even good thoughts are accepted by the Lord, says: And the leftovers of thoughts will feast for you (Psalm 76). Hence the Nazarenes in the law, during the time of consecration, are commanded to nurture their hair, and it is said that a razor did not come upon the head of Samuel. Conversely, the captive woman in order to marry an Israelite man, cleansed from leprosy to be worthy to communicate with the Church, is commanded to shave all the hair of her body, because evidently every thought of the wise, which is good, pleasing, and perfect, is saved forever, and its reward is with the Lord. But the thought of the foolish and wicked, as an unworthy root before the sight of God, must be cut off through repentance.
Luke 21:19 — On the Gospel of Luke
And in your patience you shall possess your souls. Therefore, the possession of the soul is placed in the virtue of patience, because patience is the root and guardian of all virtues. Through patience indeed we possess our souls, because while we learn to master ourselves, we begin to possess that very thing which we are. For we are wondrously created, so that reason possesses the soul, and the soul possesses the body. But the right of the soul is repelled from the possession of the body if the soul is not first possessed by reason. Therefore, the Lord showed that patience is the guardian of our condition, who taught us to possess ourselves in it. But true patience is to endure others' evils with equanimity, and to be moved by no pain against the one who inflicts them. For he who bears the evils of his neighbor in such a way that he remains silently sad, and seeks a time for just retribution, does not exhibit patience, but feigns it.
Luke 21:20 — On the Gospel of Luke
But when you shall see Jerusalem surrounded by an army, then know that her desolation is near. Thus far these things which were to be for forty years, with the end not yet coming; here the very end of the desolation, which was made by the Roman army, is explained by the Lord's words.
Luke 21:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Hitherto our Lord had been speaking of those things which were to come to pass for forty years, the end not yet coming. He now describes the very end itself of the desolation, which was accomplished by the Roman army; as it is said, And when ye shall see Jerusalem compassed, &c.
Luke 21:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Ecc. Hist. lib. iii. c. 5.) The ecclesiastical history relates, that all the Christians who were in Judæa, when the destruction of Jerusalem was approaching, being warned of the Lord, departed from that place, and dwelt beyond the Jordan in a city called Pella, until the desolation of Judæa was ended. But how, while the city was already compassed with an army, were they to depart out? except that the preceding word "then" is to be referred, not to the actual time of the siege, but the period just before, when first the armed soldiers began to disperse themselves through the parts of Galilee and Samaria.
Luke 21:21 — On the Gospel of Luke
Then let those who are in Judea flee to the mountains. The ecclesiastical history narrates that all the Christians who were in Judea, warned by the Lord at the imminent destruction of Jerusalem, left the place, and until the desolation of Judea was fulfilled, lived in a certain city named Pella across the Jordan.
Luke 21:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And these are the days of vengeance, that is, the days exacting vengeance for our Lord's blood.
Luke 21:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He says then, Woe to them that nurse, or give suck, as some interpret it, whose womb or arms now heavy with the burden of children, cause no slight obstacle to the speed of flight.
Luke 21:23 — On the Gospel of Luke
Woe to those who are pregnant and those nursing in those days. Woe, in the presence of captivity, to those who are pregnant and those nursing, or suckling, as some interpret. For their wombs or hands burdened with the load of their children significantly hinder the necessity of flight. Read even the history of the Kings, where the wife of Jonathan, avoiding the evil of captivity with a hasty flight, received her son, who slipped from her bosom, permanently lame.
Luke 21:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Which indeed the Apostle makes mention of when he says, Blindness in part is happened to Israel, and so all Israel shall be saved. (Rom. 11:25.) Which when it shall have gained the promised salvation, hopes not rashly to return to the land of its fathers.
Luke 21:24 — On the Gospel of Luke
And they will fall by the edge of the sword, and be led away captive into all nations, and Jerusalem will be trampled by the Gentiles. Immediately following the prophecy which sings: In wrath remember mercy, he appended and said:
Luke 21:25 — On the Gospel of Luke
And there will be signs in the sun, and moon, and stars, and on the earth distress of nations, in perplexity because of the roaring of the sea and the waves. For as the Lord indicates in the following, when the universal judgment appears, heaven and earth will pass away, and as we read in the Apocalypse of John, the sea will be no more, rightly therefore, with the same judgment impending, the roaring of the sea and waves is confused, the inhabitants of the earth pressing upon each other are afflicted, the great lights of the sky having their rays struck with new horror hide their troubled face. And just as trees thrust to fall are accustomed to emit signs of their crash and movement, so the elements, as if anxious with the approach of their end, tremble and waver. Therefore, what Matthew says: The sun will be darkened, and the moon will not give its light, and the stars will fall from the sky (Matt. 24), signifies the very presence of judgment, when with the appearance of the true glory of light, all the lights of the world are compared to darkness and shadows. However, what Luke says: There will be signs in the sun, and moon, and stars, he indicates as precursors, as heralds of the coming judgment. Among these is that of the Prophet: The sun will be turned into darkness, and the moon into blood, before the great and manifest day of the Lord comes (Joel 2). Also what Luke says: And on the earth distress of nations, I believe this to be what Matthew describes when speaking of the times of the Antichrist: For then there will be great tribulation, such as has not been from the beginning of the world until now, nor ever will be (Matt. 24). But what Luke adds, in perplexity because of the roaring of the sea and the waves, is a foretelling of what John saw among the other changes of the age concerning the sea.
Luke 21:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The events which were to follow the fulfilment of the times of the Gentiles He explains in regular order, saying, There shall be signs in the sun, and in the moon, and in the stars
Luke 21:26 — On the Gospel of Luke
Men will wither away from fear and expectation of what is coming upon the entire world. For the powers of the heavens will be shaken. I believe this sentence signifies the very advent of the judge, when, according to another parable, all, that is, both wise and foolish virgins, roused by an unusual cry, trim their lamps, that is, they count their works with them, for which, with great fear, they are now expecting the imminent event of eternal judgment. For until then, nearly the entire world will act without any fear of the judge, as testified by the apostle who says: For when they say, 'Peace and safety,' then sudden destruction will come upon them (I Thess. V). Then therefore, with fear and expectation of the strict examination coming upon the whole world, many who seemed to flourish in this world will wither when they see themselves fruitless. Then faith, which flourished without works, will wither, as proven by the righteous Judge. Nor is it surprising that men, that is either by nature or by earthly sense, are disturbed at His judgment, whose presence even the powers of the heavens, that is, the angelic hosts, tremble at, as testified by the blessed Job who says: The pillars of heaven tremble and are astonished at His rebuke. What, then, will the planks do when the columns tremble? What will the twig of the desert endure when the cedar of paradise is shaken?
Luke 21:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Thus it is said in Job, the pillars of heaven tremble and are afraid at his reproof. (Job 26:11.) What then do the boards do, when the pillars tremble? what does the shrub of the desert suffer, when the cedar of Paradise is shaken?
Luke 21:27 — On the Gospel of Luke
And then they will see the Son of Man coming in a cloud with great power and majesty. In power and majesty, they will see Him whom, when He was in humility, they did not wish to hear, so that they will then feel His power all the more severely, as they now do not bow the neck of their hearts to His patience. But since these words are spoken against the reprobate, they are soon turned to the consolation of the elect, for it is added:
Luke 21:28 — On the Gospel of Luke
When these things begin to take place, look up and lift your heads, because your redemption is drawing near. When the plagues, he says, of the world increase, when the terror of judgment is shown by the shaking of the powers, lift up your heads, that is, cheer up your hearts. Because as the world, to which you are not friends, is ending, the redemption you seek is near. In the holy Scripture, indeed, the head is often put for the mind. For just as the limbs are governed by the head, so thoughts are arranged by the mind. To lift up the head, therefore, is to raise our minds to the joys of the heavenly homeland. But that the world should be trampled upon and despised, the Lord shows by a prudent comparison. For it follows:
Luke 21:30 — On the Gospel of Luke
And He told them a parable: Look at the fig tree and all the trees, as soon as they put forth their fruit, you know that summer is near. So also, when you see these things happening, know that the kingdom of God is near. He therefore clearly teaches that just as the coming summer is known by the fruit of the trees, so also the kingdom of God is known to be near by the ruin of the world. By these words it is certainly shown that the fruit of the world is ruin. For it grows to fall. It sprouts so that whatever it has sprouted consumes in disasters. But rightly is the kingdom of God compared to summer, because then the clouds of our sorrow pass away, and the days of life shine with the brightness of the eternal sun.
Luke 21:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He strongly commends that which he thus foretels. And, if one may so speak, his oath is this, Amen, I say unto you. Amen is by interpretation "true." Therefore the truth says, I tell you the truth, and though He spoke not thus, He could by no means lie. But by generation he means either the whole human race, or especially the Jews.
Luke 21:32 — On the Gospel of Luke
Amen, I say to you, that this generation will not pass away until all these things take place. Indeed, the Lord greatly emphasizes what He thus pronounces. In a way, if it is permitted to say, it is His oath: Amen, I say to you. For Amen is interpreted as true, and yet it is not interpreted, since it could have been said "I tell you the truth," neither the Greek interpreter dared to do this, nor the Latin. Thus it remained, it is not interpreted, so that it might have the honor of a secret veil, not that it is denied, but lest it should be cheapened if exposed. Therefore "I tell you the truth" is said by the Truth, which indeed even if it did not say so, it could not lie altogether. Nevertheless, He emphasizes, He insists, He somehow awakens those who are asleep, He makes them attentive, He does not wish to be disregarded: "Amen," He says, "I say to you, that this generation will not pass away until all these things take place." Now He either means every human generation, or specifically the generation of the Jews.
Luke 21:33 — On the Gospel of Luke
Heaven and earth will pass away, but my words will not pass away. We must understand that the heaven which will pass away is not the ethereal or sidereal, but the airy heaven, from which both the birds of heaven and the clouds of heaven are named. This is attested by Peter, who states that the heavens existed long ago, and the earth formed out of water and through water by the word of God, by means of which the world then existed perished. But the heavens that now exist and the earth are stored up by the same word for fire, being kept until the day of judgment and the destruction of ungodly men (2 Peter 3). He clearly teaches that not another heaven will perish by fire than the one destroyed by water, that is, these empty and cloudy spaces of the windy air. For the water of the flood, which surpassed the mountain peaks by only fifteen cubits, is not to be believed to have reached beyond the boundaries of air and ether. But wherever it could reach, evidently, according to the aforementioned statement of the blessed Peter, the fire of judgment will also reach. If, however, heaven and earth will pass away, it can be questioned how Ecclesiastes says: A generation goes, and a generation comes, but the earth remains forever (Eccles. 1). But by clear reason, heaven and earth pass away through the image they now have; nevertheless, they subsist without end through their essence. For the form of this world is passing away (1 Cor. 7). And to John, the angel says: There will be (he says) a new heaven and a new earth (Apoc. 21). These indeed are not other things to be created, but these same are renewed. Therefore, heaven and earth will both pass away and will be, because they are purged by fire from the form they now have, and yet they will always be preserved in their own nature. Hence it is said by the Psalmist: You will change them, and they will be changed (Psalm 102). Indeed, their ultimate transformation is now announced to us by the very vicissitudes we observe, by which they incessantly alternate for our uses. For the earth fails from its species, in winter dryness, and greens in vernal moisture. The heaven is shrouded daily by the darkness of night, and is renewed by the brightness of day. Hence, therefore, hence let every faithful person deduce both that these things perish and yet are renewed through innovation, which now evidently are continually repaired as if from defect.
Luke 21:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But by the heaven which shall pass away we must understand not the æthereal or the starry heaven, but the air from which the birds are named "of heaven." But if the earth shall pass away, how does Ecclesiastes say, The earth standeth for ever? (Ecc. 1:4.) Plainly then the heaven and earth in the fashion which they now have shall pass away, but in essence subsist eternally.
Luke 21:34 — On the Gospel of Luke
But take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that day come upon you unexpectedly. For it will come as a snare on all those who dwell on the face of the whole earth. O foolish presumption of the human heart, which foresees the lamentable end of greed, drunkenness, and carousing, not even with the judge himself testifying, but, like the edict of the eternal King, after having learned it, despises it like a wicked servant. And certainly, if any skilled and wise doctor were to instruct us: Take heed, saying to you, lest one (for example) too eagerly takes of the juice of this or that herb; for if he does this, sudden destruction will come upon him, how diligently would every man keep the commands of the forewarning doctor, so that by refraining from the forbidden, he might not perish? But now the Saviour and Lord of both souls and bodies commands the herb of drunkenness and carousing to be avoided, as well as the cares of the world, as if they were deadly juices, yet how many of us fear not only to be wounded by these but also to be consumed? I believe there is no other cause, but that they despise to give the same credence to the words of the Lord as they do to those of a doctor. For if they had believed, surely by believing they would fear, and by fearing they would beware of impending danger. But they, on the contrary, by remaining sluggish, prove how justly it is said: When the Son of Man comes, do you think he will find faith on earth (Luke XVIII)?
Luke 21:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now supposing a physician should bid us beware of the juice of a certain herb, lest a sudden death overtake us, we should most earnestly attend to his command; but when our Saviour warns us to shun drunkenness and surfeiting, and the cares of this world, men have no fear of being wounded and destroyed by them; for the faith which they put in the caution of the physician, they disdain to give to the words of God.
Luke 21:36 — On the Gospel of Luke
Therefore, watch at all times, praying that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man. He who desires to stand before the Son of Man, and to serve Him day and night in His temple according to the Revelation of John, and not to be cursed and cast into eternal fire away from His sight, should not only be restrained from worldly allurements but also pray and fast, and this not on certain days but at all times, just as the psalm says: I will bless the Lord at all times, His praise shall continually be in my mouth (Psalm XXXIII). For in this manner, he will be worthy to dwell in the house of the Lord, to praise Him forever and ever.
Luke 21:37-38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
What our Lord commanded in word, He confirms by His example. For He who bid us watch and pray before the coming of the Judge, and the uncertain end of each of us, as the time of His Passion drew near, is Himself instant in teaching, watching, and prayer. As it is said, And in the day time he was teaching in the temple, whereby He conveys by His own example, that it is a thing worthy of God, to watch, or by word and deed to point out the way of truth to our neighbour. Now mystically, we also when amid our prosperity we behave ourselves soberly, piously, and honestly, teach by day time in the temple, for we hold up to the faithful the model of a good work; but at night we abide on mount Olivet, when in the darkness of anguish we are refreshed with spiritual consolation; and to us also the people come early in the morning, when either having shaken off the works of darkness, or scattered all the clouds of sorrow, they follow our example.
Luke 21:37 — On the Gospel of Luke
But he was teaching in the temple by day, and by night going out he stayed on the mount called Olivet. And all the people would come early in the morning to him in the temple, to hear him. What the Lord commands in words, he confirms by his deeds. For he who exhorts us to watch and pray, neglecting the pleasures and concerns of this life before the sudden advent of universal judgment, before the uncertain end of each of us, himself, at the time of his impending passion, perseveres in the vigils of his teaching and in prayers, equally indicating by example that it is worthy of God to be vigilant, to show the way of truth to others by word or deed, and either by word calling to faith those for whom he was to suffer, or by prayer commending them to the Father. And we also, when we conduct ourselves soberly, justly, and piously in prosperity, and in adversity do not despair from the height of divine mercy, indeed teach in the temple all days, because we provide a model of good work to the faithful. By night, however, we remain on the Mount of Olives, for in the darkness of distress we breathe through the consolation of spiritual joy. According to him who said: "But I am like a fruitful olive tree in the house of God; I have trusted in the mercy of my God" (Psalm LI). That is, just as the one who bestowed the fruit of mercy on those whom he could, I do not doubt that I am to be shown mercy by the Lord. And to hear us, all the people flock together, when, either having cast off the works of darkness or conquered them by the grace of God, walking honestly as in the day, not in revelry and drunkenness, they imitate us as children of light (Rom. XIII).
Luke 22:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now the Passover, which is called in Hebrew "Phase," is not so named from the Passion, but from the passing over, because the destroying angel, seeing the blood on the doors of the Israelites, passed over them, and touched not their first-born. Or the Lord Himself, giving assistance to His people, walked over them. But herein is the difference between the Passover and the feast of unleavened bread, that by the Passover is meant that day alone on which the lamb was slain towards the evening, that is, on the fourteenth day of the first month, but on the fifteenth, when the Israelites went out of Egypt, followed the feast of unleavened bread for seven days, up to the twenty-first of the same month. Hence the writers of the Gospel substitute one indifferently for the other. As here it is said, The day of unleavened bread, which is called the Passover. But it is signified by a mystery, that Christ having suffered once for us, has commanded us through the whole time of this world which is passed in seven days, to live in the unleavened bread of sincerity and truth. Not indeed that they apprehended sedition, but were afraid lest by the interference of the people He should be taken out of their hands. And these things Matthew reports to have taken place two days before the Passover, when they were assembled in the judgment hall of Caiaphas.
Luke 22:1 — On the Gospel of Luke
Now the feast of unleavened bread, which is called the Passover, was approaching. The Passover, which in Hebrew is called phase, is named not from suffering, as many suppose, but from the transition, because the destroyer, seeing the blood on the doors of the Israelites, passed over and did not strike them, or the Lord Himself, providing help to His people, walked above. The evangelist John, examining the mystery of this word more sublimely, says: "Knowing that Jesus' hour had come that He should pass out of this world to the Father" (John XIII). Here he clearly declares that by the law the day of this festival is mystically called transition because the Lamb of God, who takes away the sins of the world, would either himself be passing from this world on that day or would lead us in a healthful transition as if out of Egyptian bondage. Certainly, according to the letter of the Old Testament, there is this distinction between the Passover and the unleavened bread: the Passover is called the day alone on which the lamb was slain in the evening, that is, the fourteenth moon of the first month. On the fifteenth moon, when they went out of Egypt, the feast of unleavened bread followed. Its feast is established for seven days, that is, until the twenty-first day of the same month, in the evening. Indeed, the Scripture of the Gospel often uses the day of unleavened bread for the Passover and the days of unleavened bread in place of the Passover. For Luke says: "The feast of unleavened bread, which is called the Passover." Again John, when the matter occurred on the first day of unleavened bread, that is the fifteenth moon, says: "And they did not enter into the judgment hall, so that they would not be defiled but might eat the Passover" (John XVIII). Because indeed the day of Passover is commanded to be celebrated with unleavened bread, and we, as if making a perpetual Passover, are always commanded to pass from this world. For having slain the lamb in the evening on one particular day, seven consecutive days of unleavened bread follow. Because Christ Jesus, having once suffered in the flesh for us in the fullness of times, orders us to live through all the time of this age, which is done in seven days, in the unleavened bread of sincerity and truth: always fleeing with earnest effort the desires of the world, as if the snares of Egypt, and admonishing us to undertake a hidden solitude of virtues as if from worldly conversation.
Luke 22:2 — On the Gospel of Luke
And the chief priests and the scribes sought how they might kill him. For they feared the people. These things, two days before the Passover, Matthew testifies, having assembled the chief priests, and the elders of the people, and the scribes, in the court of Caiaphas. But they feared the people, not dreading an uprising, but taking caution lest he be taken from their hands by the aid of the people.
Luke 22:3 — On the Gospel of Luke
But Satan entered into Judas surnamed Iscariot, who was one of the twelve. John notes in his Gospel that when the Lord had dipped the bread, he gave it to Judas, the son of Simon Iscariot, and after the morsel, then Satan entered into him. But this does not contradict Luke, who recounts that Satan had already invaded him before the morsel, because the one whom he now entered to deceive, he later entered to possess more fully as one already handed over. Now he entered to tempt as though he were still a stranger, then to drag him, as though already his own, to accomplish any harmful deeds he wished.
Luke 22:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
There is nothing contrary to this in what John says, that after the sop Satan entered into Judas; seeing he now entered into him as a stranger, but then as his own, whom he might lead after him to do whatsoever he willed.
Luke 22:5 — On the Gospel of Luke
And he went and spoke with the chief priests and magistrates about how he might betray him to them, and they were glad. His saying: He went and spoke, shows that he was invited by the chiefs, not constrained by any necessity, but of his own accord he entered into the plan with a wicked mind.
Luke 22:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now many shudder at the wickedness of Judas, yet do not guard against it. For whosoever despises the laws of truth and love, betrays Christ who is truth and love. Above all, when he sins not from infirmity or ignorance, but after the likeness of Judas seeks opportunity, when no one is present, to change truth for a lie, virtue for crime.
Luke 22:7 — On the Gospel of Luke
Now the day of Unleavened Bread came, on which it was necessary to sacrifice the Passover. And he sent Peter and John saying: Go and prepare the Passover for us, that we may eat. The day of unleavened bread of Passover refers to the fourteenth day of the first month, when, with leaven cast out, the Passover, that is, the lamb, was usually sacrificed in the evening, as has already been said above. Explaining this, the Apostle says: For Christ our Passover is sacrificed (1 Cor. 5). This Passover then had to be sacrificed, that is, it was decreed by the paternal counsel and definition. Although he was crucified on the following day, that is, the fifteenth moon, yet on this night when the lamb was slain, he both handed over to his disciples the mysteries of his flesh and blood to be celebrated, and, being caught and bound by the Jews, consecrated the beginning of his own immolation, that is, his passion.
Luke 22:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By the day of unleavened bread of the Passover, He means the fourteenth day of the first month, the day on which, having put away the leaven, they were accustomed to hold the Passover, that is, the lamb, towards evening.
Luke 22:9 — On the Gospel of Luke
But they said: Where do you wish us to prepare? We do not have a dwelling, we do not have a tent. Let those who are concerned with building houses and who think about the construction of grand porticoes hear this, those who are delighted by the display of precious marbles and ceilings adorned with gold, let them recognize Christ, the Lord of all, who had no place to lay his head. And for this reason, his disciples asked him: Where do you wish for us to prepare the Passover for you to eat?
Luke 22:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They prepare the Passover in that house, whither the pitcher of water is carried, for the time is at hand in which to the keepers of the true Passover, the typical blood is taken away from the lintel, and the baptism of the lifegiving fountain is consecrated to take away sin.
Luke 22:10 — On the Gospel of Luke
And he said to them: Behold, when you enter the city, a man carrying a water jar will meet you. Follow him into the house he enters. It is indeed a sign of foreknowledge from divinity that, while speaking with his disciples, he knows what will happen elsewhere. Beautifully, as the disciples are preparing the Passover, a man carrying a water jar meets them, to show that this mystery of the Passover is to be celebrated for the complete purification of the whole world. For water signifies the washing of grace, the jar signifies the perfect measure. Therefore they prepare the Passover, where a jar of water is brought, because the time is at hand when the symbolic blood on the threshold is removed for the true worshippers of the Passover, and the baptism of the life-giving font is consecrated to remove sins.
Luke 22:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As if to say, We have no abode, we have no place of shelter. Let those hear this, who busy themselves in building houses. Let them know that Christ, the Lord of all places, had not where to lay His head.
Luke 22:11 — On the Gospel of Luke
And you will say to the head of the household: The Teacher says to you: Where is the guest room where I may eat the Passover with my disciples? The names of either the water-bearer or the Lord of the house are deliberately omitted, so that all who wish to celebrate the Passover, that is, to be imbued with the sacraments of Christ, asking to receive Christ in the hospitality of their own mind, may be given the opportunity.
Luke 22:12 — On the Gospel of Luke
And he will show you a large upper room furnished; prepare it there. And going, they found it as he had told them, and they prepared the Passover. The large upper room is the spiritual law that, moving out of the narrow confines of the letter, welcomes the Savior in a high place. For he who still observes the killing letter and understands nothing else in the lamb but the animal, undoubtedly celebrates the Passover below, because he does not yet comprehend the majesty of the spirit. But he who has followed the water bearer, that is, the herald of grace, into the house of the Church, this one, transcending the roof of the letter through the life-giving Spirit, prepares a dwelling for Christ in the high chamber of the mind, because he understands all the mysteries of the Passover or other decrees of the law written about him.
Luke 22:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By the hour of eating the Passover, He signifies the fourteenth day of the first month, far gone towards evening, the fifteenth moon just appearing on the earth.
Luke 22:14 — On the Gospel of Luke
And when the hour had come, he reclined at the table, and the twelve apostles with him. The hour of eating the Passover is designated, which, as it has been often emphasized, occurred on the fourteenth day of the first month, brought to evening, and with the fifteenth moon already appearing to the earth, according to the edicts of the law.
Luke 22:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He first then desires to eat the typical Passover, and so to declare the mysteries of His Passion to the world.
Luke 22:15 — On the Gospel of Luke
And he said to them: With desire I have desired to eat this Passover with you before I suffer. First, he desires to eat the typical Passover with the disciples, and thus reveal the mysteries of his passion to the world, so that he may both be acknowledged as the fulfiller of the ancient and legal Passover and teach that this pertains to the figure of his own dispensation, restraining from exhibiting it carnally any further. Rather, as the shadow passes, he demonstrates that now the light of the true Passover has come. This is beautifully prefigured in the times of Joshua by the time and order of the fulfillment of the manna, where it is written: And they kept the Passover on the fourteenth day of the month at evening in the plains of Jericho, and they ate of the produce of the land on the next day, unleavened cakes, and parched grain of that year. And the manna ceased after they ate of the produce of the land, nor did the children of Israel use that food anymore (Joshua 5). Indeed, Joshua, taking up the people after the death of Moses, for some time beyond Jordan, refreshed them with the accustomed manna, by which he himself, although recognizing and having already tasted the fruit of the promised land, is refreshed. Thence he crosses the Jordan, circumcises with stone knives, and for three days and a half, up until the completed festival of Passover, does not take away the accustomed manna. For, with Moses dead, Joshua is appointed leader, because, with the law corrupted by the traditions of the Pharisees, Christ is incarnated. Joshua feeds and is fed with manna beyond the Jordan because the Lord up to the time of his baptism observes the ceremonies of the law himself and desires them to be observed by all. Joshua circumcises the people crossed over Jordan with stone because, with the grace of baptism celebrated, the Savior also by the severity of faith preempts the temptations that the law could not deter. And those three and a half years, as if nourished by the usual manna, he does not cease to observe the sacraments of the law, although gradually provoking to the promises of heaven, until at the designated time, eating the desired Passover with his disciples, thus at dawn breaking offering the most pure mysteries of his body and blood consecrated on the altar of the cross, as unleavened cakes of the promised land to be imbued by the faithful. Finally, what follows:
Luke 22:16 — On the Gospel of Luke
For I tell you, I will not eat it again until it is fulfilled in the kingdom of God. To the same extent Joshua's words agree, who said: Nor did the children of Israel eat that food any longer, but they ate from the fruits of the land of Canaan (Joshua V). -- I will not eat it, He says, until it is fulfilled in the kingdom of God, that is, I will no longer celebrate the Mosaic Passover until it is spiritually understood and fulfilled in the Church: For that itself is the kingdom of God. Of which He elsewhere said to the disciples: The kingdom of God is within you (Luke XVII). In which kingdom the Lord still today eats the old Passover fulfilled, when He spiritually exercises in His members, that is in the Church itself, what Moses commanded the rude people to observe carnally.
Luke 22:16-18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But it is far more natural, that as before of the typical lamb, so now also of the drink of the Passover, He should say that He would no more taste, until the glory of the kingdom of God being made manifest, the faith of the whole world should appear; that so by means of the spiritual changing of the two greatest commands of the law, namely, the eating and drinking of the Passover, you might learn that all the Sacraments of the law were to be transferred to a spiritual observance.
Luke 22:16-17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Thus then was our Lord the approver of the legal Passover; and as He taught that it related to the figure of His own dispensation, He forbids it henceforth to be represented in the flesh. Therefore He adds, For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. That is, I will no more celebrate the Mosaic Passover, until, being spiritually understood, it is fulfilled in the Church. For the Church is the kingdom of God; as in Luke, The kingdom of God is within you. (Luke 17:21.) Again, the ancient Passover, which He desired to bring to an end, is also alluded to in what follows; And he took the cup, and gave thanks, and said, Take ye, &c. For this gave He thanks, that the old things were about to pass away, and all things to become new.
Luke 22:17 — On the Gospel of Luke
And having taken the cup, He gave thanks and said: Take it and divide it among yourselves. And this cup pertains to that old Passover, of which He desired to put an end. Having taken it, He gave thanks, for this reason indeed, because the old things were to pass away, and all things were to be made new.
Luke 22:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This may be also taken literally, for from the hour of supper up to the time of resurrection He was about to drink no wine. Afterwards He partook both of meat and drink, as Peter testifies, Who did eat and drink with him after he rose from the dead. (Acts 10:41.)
Luke 22:18 — On the Gospel of Luke
For I tell you, I will not drink of the fruit of the vine until the kingdom of God comes. This verse can indeed be taken simply, that from this hour of the supper until the time of the resurrection, when He would come in the kingdom of God, He would not drink wine. For afterwards, the apostle Peter testifies that He took food and drink, who said: Who ate and drank with Him after He rose from the dead (Acts X). But it is much more consistent that, just as above He denies eating the typical lamb, He also denies drinking the typical passover drink, until, with the glory of His resurrection shown and manifested, the faith of the kingdom of God comes to the world. So that by the two greatest edicts of the law, namely the Passover meal and drink spiritually changed, you might learn that all the sacraments of the law, or commands which seemed to sound carnal, are now to be transferred to spiritual observance.
Luke 22:19-20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Having finished the rites of the old Passover, He passes on to the new, which He desires the Church to celebrate in memory of His redemption, substituting for the flesh and blood of the lamb, the Sacrament of His own Flesh and Blood in the figure of the bread and wine, being made a Priest for ever after the order of Melchisedech. (Ps. 110:4.) Hence it is said, And he took bread, and gave thanks, (Heb. 7:21.) as also He had given thanks upon finishing the old feast, leaving us an example to glorify God at the beginning and end of every good work. It follows, And brake it. He Himself breaks the bread which He holds forth, to show that the breaking of His Body, that is, His Passion, will not be without His will. And gave unto them, saying, This is my body which is given for you. He gave to them, is here understood to complete the sentence. Because the bread strengthens, and the wine produces blood in the flesh, the former is ascribed to the Body of Christ, the latter to His Blood. But because both we ought to abide in Christ, and Christ in us, the wine of the Lord's cup is mixed with water, for John bears witness, The people are many waters. (Rev. 17:15.) For this reason then the Apostles communicated after supper, because it was necessary that the typical passover should be first completed, and then they should pass on to the Sacrament of the true Passover. But now in honour of so great a Sacrament, the masters of the Church think right that we should first be refreshed with the spiritual banquet, and afterward with the earthly.
Luke 22:19 — On the Gospel of Luke
And having taken the bread, he gave thanks, and broke it, and gave it to them, saying: This is my body, which is given for you. Do this in remembrance of me. With the old solemnities of the Passover having been completed, which were celebrated in memory of the ancient liberation from Egypt, he moved to the new, which the Church desires to celebrate in memory of his redemption. That namely, instead of the flesh of the lamb or its blood, substituting the sacrament of his flesh and blood in the figure of bread and wine, he showed that he himself was the one to whom the Lord swore and will not repent, you are a priest forever, according to the order of Melchizedek (Psalm 109). He himself breaks the bread which he hands out, to show that the breaking of his body would not be without his own will, but, as he says elsewhere, he has the power to lay down his life and to take it up again. And just as he had acted to end the old, so also to begin the new he gave thanks to the Father, giving us at the same time an example that in every beginning or completion of a good work, the Father who is in heaven should be glorified. But what he says: Do this in remembrance of me, the apostle Paul explains. For when he set forth the words themselves saying: Do this in remembrance of me, this is my body which is broken for you, and again: This cup is the new testament in my blood, do this as often as you drink it, in remembrance of me, he added by explaining, and said: For as often as you eat this bread, and drink this cup, you proclaim the Lord's death until he comes. (I Cor. XI).
Luke 22:20 — On the Gospel of Luke
Similarly also the cup, after he had supped, saying: This cup is the new testament in my blood, which shall be shed for you. What he says: Similarly also the cup, it is understood to be given in common (ἀπὸ κοινοῦ), as the full sentence: Similarly also the cup, after he had supped, he gave to them. Therefore, because bread strengthens the body and wine works blood in the body, this refers mystically to the body of Christ, that to the blood. But because it is necessary that both we in Christ, and Christ in us remain, the wine of the Lord's cup is mixed with water. For as John testifies, the waters are peoples (Rev. 15). And it is not permitted to offer water alone, nor wine alone, just as neither is it permitted to offer wheat grain alone without mixing and processing it into bread, lest such offering would signify as if the head is to be separated from the members, and either that Christ could suffer without the love of our redemption, or that we could be saved without Christ's passion, and be offered to the Father; if anyone is moved that when the Savior had supped with the apostles, he handed over his body and blood, why then are we taught by the universal Church's custom of fasting to receive the same sacraments? Let him briefly hear that therefore the apostles then, having supped, communicated, because it was necessary for that typical Passover to be consummated first, and so to move on to the sacraments of the true Passover. Now, in honor of such a great and so terrible sacrament, it pleased the teachers of the Church that we first be strengthened by the participation in the Lord's passion, first to be sanctified by spiritual feasts inwardly and outwardly, and thereafter the body to be refreshed by earthly banquets and common foods. And what he says: This is the cup of the new testament in my blood, refers to the distinction of the old Testament, which was dedicated with the blood of goats and calves, as the legislator said while sprinkling: This is the blood of the testament which God has commanded unto you (Heb. 9). For it is necessary indeed that the examples of heavenly things be purified with these, but the heavenly things themselves with better sacrifices than these, according to what the Apostle throughout the whole Epistle to the Hebrews distinguishes between the law and the Gospel, with very beautiful exposition and complete reasoning declares.
Luke 22:21 — On the Gospel of Luke
Nevertheless, behold the hand of the one betraying me is with me on the table. And indeed, the Son of Man goes as it has been determined, but woe to that man by whom he is betrayed. He who foretold the passion also foretells the betrayer, giving a chance for repentance, so that when he understood that his thoughts and hidden plans were known, he might repent of his deed. Yet he does not specifically designate him, lest, being openly corrected, he might become more shameless. He casts the crime upon a number so that the guilty might secretly repent. He also foretells the punishment, so that those who shame could not conquer might be corrected by the announced penalties. But even today and forever, woe to that man who approaches the Lord's table wickedly, who, with plots conceived in his mind, who, with a heart polluted by some crime, does not fear to partake in the mysteries of Christ. For indeed, he, in the example of Judas, betrays the Son of Man, not to the sinful Jews, but nevertheless to sinners, to his own members, who dare to violate that inestimable and inviolable body of the Lord. He sells the Lord, who, neglecting his love and fear, is found to love and care more for earthly and perishable things, indeed even for criminal ones. Woe, I say, to that man, of whom Jesus, who during the offering at the holiest altars, as one who is about to consecrate the presented gifts, is not doubted to be present, with the ministers of heaven standing by him, is forced to ask: Behold, he says, the hand of the one betraying me is with me on the table.
Luke 22:21-22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And yet our Lord does not especially point him out, lest being so plainly detected, he might only become the more shameless. But He throws the charge on the whole twelve, that the guilty one might be turned to repentance. He also proclaims his punishment, that the man whom shame had not prevailed upon, might by the sentence denounced against him be brought to amendment. Hence it follows, And truly the Son of man goeth, &c.
Luke 22:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But woe also to that man, who coining unworthily to the Table of our Lord, after the example of Judas, betrays the Son, not indeed to Jews, but to sinners, that is, to his own sinful members.
Luke 22:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Although the eleven Apostles knew that they were meditating nothing against their Lord, yet notwithstanding because they trust more to their Master than themselves, fearing their own infirmities, they ask concerning a sin of which they had no consciousness.
Luke 22:23 — On the Gospel of Luke
And they themselves began to inquire among themselves who it might be from them who was going to do this. And certainly, the eleven apostles knew that they had not conceived such a thing against the Lord, but they believed the teacher more than themselves, and fearing their own weakness, they sorrowfully inquired about the sin, of which they had no consciousness. Judas also shamelessly inquires, as Matthew and Mark mention, in order to falsely feign a good conscience with boldness.
Luke 22:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As good men seek in the Scriptures the examples of their fathers, that they may thereby gain profit and be humbled, so the bad, if by chance they have discovered any thing blameable in the elect, most gladly seize upon it, to shelter their own iniquities thereby. Many therefore most eagerly read, that a strife arose among the disciples of Christ.
Luke 22:24 — On the Gospel of Luke
But a contention also arose among them, regarding who seemed to be the greatest among them. Just as it is customary for good morals in the Scriptures to always look to the examples of the preceding Fathers, by which they might progress to better things, and having recognized these, humble themselves about their own actions, so on the contrary, the reprobate, if by chance they find something reprehensible in the elect, as if they would cover their own wickedness by this or defend it as just, are most willing to gladly accept it. Therefore, they read with much more ardor that a contention arose among the disciples of Christ about who seemed to be the greatest among them than that the multitude of believers were of one heart and one soul (Acts IV). They much more tenaciously recall that a dissension occurred between Barnabas and Paul, to the point where they separated from each other, than what Paul himself said: For while there is jealousy and contention among you, are you not carnal and acting like ordinary men? as if the weakness of the saints should be proposed for our imitation, and not rather that, because they recovered from their weakness, they became strong in battle, especially in this place where even the cause of their contention is unknown to us. For it is not unbelievable that, according to what is commanded elsewhere: Strive to enter through the narrow gate (Luke XIII), they might have vied with one another, outdoing one another in showing honor. Indeed, for whatever reason they might have contended, let us look rather at what the spiritual master commanded than at what the not yet spiritual disciples did.
Luke 22:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Rather let us look not what carnal disciples did, but what their spiritual Master commanded; for it follows, And he said unto them, The kings of the Gentiles, &c.
Luke 22:25 — On the Gospel of Luke
But he said to them: "The kings of the Gentiles exercise lordship over them, and those in authority over them are called benefactors. But it shall not be so among you. Rather, the greatest among you must become like the youngest, and the leader like one who serves." While the disciples were contending for precedence, the pious master did not rebuke them for initiating a dispute, but modestly described the form of humility they should follow. Yet, in obtaining this form, those who are greater and precedent, that is, the teachers of the Church, need not a small amount of discretion so that they do not, like the kings of the Gentiles, lord over their subjects and enjoy being raised by their superfluous praises, but, following the example of the King, they must preside and become like ministers. Because it is necessary for those acting in humility to be companions so that they may be raised against the vices of those who sin through the zeal of justice, so that they neither put themselves above the good in anything, nor when the fault of the wicked demands it, do they fail to recognize the power of their priority. Lest, indeed, the mind of the presiding one be carried away to the elation of power by the pleasure of it, it is rightly said by a wise man: "They have made you a leader, do not be lifted up, but be among them as one of them" (Ecclus. 32). Hence also Peter says: "Not domineering over those in your charge, but being examples to the flock" (1 Pet. 5). And yet sometimes it is a graver sin if among the perverse equality is preserved more than discipline, because, overcome with false piety, Eli did not wish to strike his sinning sons, yet suffered cruel punishment with them before the strict judge. Hence it is necessary that the ruler exhibits to his subjects both the piety of a mother and the discipline of a father. And amidst these, a careful circumspection must be provided with solicitude, lest either rigid strictness or remiss piety prevails.
Luke 22:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In this rule however, given by our Lord, the great have need of no little judgment, that they do not indeed like the kings of the Gentiles delight to tyrannize over their subjects, and be puffed up with their praises, yet notwithstanding that they be provoked with a righteous zeal against the wickedness of offenders.
Luke 22:27 — On the Gospel of Luke
For who is greater, the one who reclines or the one who serves? Is it not the one who reclines? But I am among you as the one who serves. To his words of exhortation, he adds examples, which the evangelist John more fully records, writing among other things: If I, the Lord and Master, have washed your feet, you also ought to wash one another's feet (John XIII). Although by the word of serving, all the things that God did in the flesh can be understood. For he signifies that he will pour out the sacrament of his own blood to be administered to us, when he says: The Son of Man came not to be served but to serve, and to give his life as a ransom for many (Matthew XX), and showing this also as a primary example of service for the elders of the Church to emulate, so that we not only extend the ministries of mercies, charity, saving doctrine, spiritual example to our brothers, but also learn to lay down our lives for one another as he laid down his life for us.
Luke 22:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But to the words of the exhortation He subjoins His own example, as it follows, For which is greater, he who sitteth at meat, or he that serveth? But I am among you, &c.
Luke 22:28-29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For not the first effort of patience, but long-continued perseverance, is rewarded with the glory of the heavenly kingdom, for perseverance, (which is called constancy or fortitude of mind,) is, so to say, the pillar and prop of all virtues. The Son of God then conducts those who abide with Him in His temptations to the everlasting kingdom. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. (Rom. 6:5.) Hence it follows, And I give to you a kingdom, &c.
Luke 22:28-30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This then is the exchange to the right hand of the Most High, (Ps. 118:15.) that those who now in lowliness rejoice to minister to their fellow-servants, shall then at our Lord's table on high be fed with the banquet of everlasting life, and they who here in temptations abide with the Lord being unjustly judged, shall then come with Him as just judges upon their tempters. Hence it follows, And sit on thrones judging the twelve tribes of Israel.
Luke 22:28-29 — On the Gospel of Luke
You are those who have remained with me in my trials, and I appoint to you, as my Father appointed to me, a kingdom. Not the beginning of patience, but perseverance is granted the glory of the heavenly kingdom. Because, indeed, perseverance, which is called constancy by another name, is a certain strength and fortitude of mind, and (so to speak) the pillar of all virtues. When it stands well upright and firm, nothing is more certain, nothing safer for good morals. But if it is thrown down by any storm, it does not fall alone; for indeed, all the goods of the soul collapse together. Therefore, as the Father appointed to the Son the kingdom, who was made obedient to death, even the death of the cross, exalted him, and gave him a name that is above every name (Philippians 2), so also the Son will lead those who remain with him in the trials to the eternal kingdom. For if we have been planted together in the likeness of his death, we shall also be in the likeness of his resurrection (Romans 6). From the height of whose promise the unhappy Judas is excluded. For even before the Lord spoke these things, he is believed to have gone out. He not only spurned to remain with Him in the trials but also helped the authors of his trials. Those who, having heard the words of the incomprehensible sacrament, went back and no longer walked with Him, are also excluded. For there are none who have departed from the Lord, except those who returned repenting, who could be saved.
Luke 22:30 — On the Gospel of Luke
That you may eat and drink at my table in my kingdom. This table is set for all the saints to enjoy; it is the heavenly glory of life. The food and drink is that of which it is said elsewhere: Blessed are those who hunger and thirst for righteousness (Matthew V), for they shall be filled. By enjoying, namely, the joy longed for and loved of the true and unwavering good. And you shall sit on thrones, judging the twelve tribes of Israel. This is what the psalm sings of as the change of the right hand of the Most High (Psalm LXXVI), so that those who now humbly rejoice to serve their fellow servants may then be nourished on the Lord's table with the feasts of eternal life; and those who, here in trials, are unjustly judged, may remain with the Lord, and there, with him, come as just judges over their tempters, and as much as they were despised in this world in great humility, so then, with received seats, they will rise in power with a greater summit.
Luke 22:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or the table offered to all saints richly to enjoy is the glory of a heavenly life, wherewith they who hunger and thirst after righteousness shall be filled, resting in the long-desired enjoyment of the true God. (Matt. 5:6.)
Luke 22:31 — On the Gospel of Luke
The Lord said: "Simon, Simon, behold, Satan has asked for you, that he might sift you as wheat. But I have prayed for you, that your faith may not fail." Lest the eleven apostles should glory and attribute to their own strength what was said almost alone among so many thousands of Jews to have remained steadfast with the Lord in trials, he shows that they too, if they had not been protected by the aid of the Lord helping them, could have been crushed by the same storm as the others. But while Satan seeks to tempt them, and, as who winnows wheat, to shake them by ventilating, he teaches that no one's faith is tested by the devil unless God allows it. For Satan desires to sift the good men, and he breathes with the heat of malice to their affliction. For as much as he covets their trial by envy, so much he perishes as if seeking their seemingly trial. But when the Savior, praying for Peter, does not ask that he not be tempted, but that his faith should not fail, that is, that after the fall of denial he should rise again to his former state by repenting, he insinuates that it is beneficial for the saints to be tested by the flames of temptations, so that either they appear strong because they have been tempted, or having recognized their own weakness through temptations, they may become stronger, and thus, when they have been tested, they also may receive the crown of life which God has promised to those who love him (James 1).
Luke 22:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Lest the eleven should be boastful, and impute it to their own strength, that they almost alone among so many thousands of the Jews were said to have continued with our Lord in His temptations, He shows them, that if they had not been protected by the aid of their Master succouring them, they would have been beaten down by the same storm as the rest. Hence it follows, And the Lord said unto Simon, Simon, behold, Satan hath desired thee, that he may sift thee as wheat. That is, he hath longed to tempt you and to shake you, as he who cleanses wheat by winnowing. Wherein He teaches that no man's faith is tried unless God permits it.
Luke 22:32 — On the Gospel of Luke
"And when you have turned back, strengthen your brothers." Just as I (he says) protected your faith by praying that it may not fail when Satan tempts, so you must remember to strengthen and comfort weaker brothers by the example of your repentance, lest they despair of forgiveness. This same exhortation he gives after the resurrection, when he commands three times to feed his sheep to the one who professes loving him three times (for it was fitting that the fear of a threefold denial should be washed away by a threefold confession of love).
Luke 22:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As if to say, As I by prayer protected your faith that it should not fail, so do you remember to sustain the weaker brethren, that they despair not of pardon.
Luke 22:33-34 — On the Gospel of Luke
He said to him: "Lord, I am ready to go with you both to prison and to death." But he said: "I tell you, Peter, the cock will not crow today until you deny three times that you know me." Because the Lord had said that he had prayed for Peter's faith, he, aware of his present fervent affection and faith, but ignorant of his future fall, did not believe that he could in any way fail him. But he who alone knows what is in man, so that no faithful person may either confidently trust in their own stability or carelessly distrust their fall, foretells as God the manner, time, and number of his denial, and as a merciful one promises the help of his protection.
Luke 22:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Because the Lord said He had prayed for Peter's faith, Peter conscious of present affection and fervent faith, but unconscious of his coming fall, does not believe he could in any way fall from Christ. As it follows, And he said unto him, Lord, I am ready to go with thee to prison and to death.
Luke 22:35-36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For He does not train His disciples in the same rule of life, in time of persecution, as in the time of peace. When He sent them to preach, He ordered them to take nothing in the way, ordaining in truth, that He who preaches the Gospel should live by the Gospel. But when the crisis of death was at hand, and the whole nation persecuted both the shepherd and the flock, He proposes a law adapted to the time, allowing them to take the necessaries of life, until the rage of the persecutors was abated, and the time of preaching the Gospel had returned. Herein He leaves us also an example, that at times when a just reason urges, we may intermit without blame somewhat of the strictness of our determination.
Luke 22:35 — On the Gospel of Luke
When I sent you without purse, and wallet, and sandals, did you lack anything? And they said, Nothing. Then he said to them: But now he that has a purse, let him take it, and likewise a wallet; and he that has none, let him sell his cloak and buy a sword. How rightly does the judgment of the Fathers define discretion as the mother and nurturer of all virtues, and from this saying of the Lord, it is proven, who instructs his disciples not by the same rule of living in times of persecution as in times of peace. For there are virtues that must always be upheld firmly, and there are those that, for time and place, are to be changed by prudent discretion. Who indeed does not know that the bowels of mercy, kindness, humility, patience, modesty, chastity, faith, hope, charity, and the like, are to be kept by the faithful without any interruption of time? But indeed hunger, thirst, vigils, nakedness, reading, psalmody, prayer, the labor of working, teaching, silence, and similar things, if anyone thinks they are always to be performed, not only will he deprive himself of their fruit, but he will incur the mark of indiscreet obstinacy, indeed of stubborn foolishness. Therefore, the Master and Lord of virtues, to insinuate the measure of discretion, sends his disciples to preach, commanding them to take nothing on the way, as he ordains that those who preach the gospel should live by the gospel. But when the danger of death is imminent, and the whole people at once are persecuting both shepherd and flock together, he decrees a rule suitable to the time, permitting them to take money necessary for sustenance until the furor of the persecutors calms down and the time to evangelize returns. Here he also gives us an example that for a just cause, sometimes certain rigors of our commitment can be temporarily set aside without fault. For instance, when we travel through inhospitable regions, it is allowed to carry more provisions for the journey than we had at home. He also commands to take up or to buy a sword if they do not have one, so that readers may know that the disciples do not lack the ability to resist, but rather that the teacher possesses the love of suffering. Where, even if there were no other cause for drawing the sword, that would be enough, so that by the ear of the servant being cut off and healed by the touch of the Lord, the virtue of the Savior's blessing might instruct even his assailants not to endure the anger of the one struck, but rather to prefer to embrace the faith of the risen one.
Luke 22:37 — On the Gospel of Luke
For I tell you that this which is written must still be fulfilled in me: "And he was numbered with the transgressors." For indeed, the things concerning me have an end. Behold why the disciples are advised to take a purse, a bag, and a sword, namely because the Lord was to be numbered with the transgressors, which Isaiah describes among other things (Isa. 53), either with robbers, between whom he was to be crucified, or with the dead to whom he was to descend by death, implying that. And then indeed he was numbered with the transgressors, when he descended to the dead and brought those he found there, who were his, back to the living. As another prophet sings about this: "By the blood of your covenant, you have released your prisoners from the pit wherein is no water" (Zech. 9).
Luke 22:38 — On the Gospel of Luke
But they said: Lord, behold, here are two swords. And he said to them: It is enough. Two swords are enough to bear witness to the voluntary suffering of the Savior. One which would show the apostles' courage in striving for the Lord, and, when struck, the ear cut off would demonstrate the Lord's mercy and healing power even unto death. Otherwise, the other sword, not being drawn from its sheath, would show that they were not allowed to do all they could for his defense.
Luke 22:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or the two swords suffice for a testimony that Jesus suffered voluntarily. The one indeed was to teach the Apostles the presumption of their contending for their Lord, and His inherent virtue of healing; the other never taken out of its sheath, to show that they were not even permitted to do all that they could for His defence.
Luke 22:39 — On the Gospel of Luke
And he went out and went, according to custom, to the Mount of Olives. And his disciples followed him. The Lord, about to be betrayed by a disciple, goes to the usual place of retreat where he could be most easily found. Where, then, are those who argue that he feared death, and was unwillingly crucified? And beautifully, he leads the disciples imbued with the mysteries of his body and blood to the Mount of Olives, so that he might designate that all those baptized in his death were to be confirmed by the highest chrism of the Holy Spirit, who can say with the Psalmist: "The light of your face, O Lord, has been signed upon us, you have put gladness in my heart" (Psalm 4). And about whom it is added elsewhere: "From the time of their grain, wine, and oil, they were multiplied" (ibid.).
Luke 22:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As He was to be betrayed by His disciple, our Lord goes to the place of His wonted retirement, where He might most easily be found; as it follows, And he came out, and went, as he was want, to the mount of Olives.
Luke 22:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It is indeed impossible for the soul of man not to be tempted. Therefore he says not, Pray that ye be not tempted, but, Pray that ye enter not into temptation, that is, that the temptation do not at last overcome you.
Luke 22:40 — On the Gospel of Luke
And when he had come to the place, he said to them: Pray that you do not enter into temptation. It is impossible for the human soul not to be tempted. Hence also, in the Lord's Prayer we say; Lead us not into temptation (Matthew VI): not utterly rejecting temptation, but pleading for strength to endure in temptations. Therefore, even now, he does not say Pray, that you may not be tempted, but that you may not enter into temptation, that is, that the temptation may not ultimately overcome you, holding you within its snares; for example, a martyr who sheds his blood for the confession of the Lord is indeed tempted, but is not ensnared by the nets of temptation; whereas he who denies falls into the traps of temptation.
Luke 22:41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He also alone prays for all, who was to suffer alone for all, signifying that His prayer is as far distant from ours as His Passion.
Luke 22:41 — On the Gospel of Luke
And he was separated from them about a stone's throw. And kneeling down, he prayed, saying. Having given the apostles the command to pray, he himself, separated from them, prays alone for all, signifying that his prayer is as far removed from ours as his passion is, and he kneels to show the humility of his mind by the posture of his body. He was separated from them about a stone's throw, as if to typify for them that they should direct the stone at him, that is, that they should bring him into the temptation of the law which was inscribed on stone. For that stone can come as far as he, since Christ is the end of the law for righteousness to everyone that believes.
Luke 22:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or He begs the cup to be removed from Him, not indeed from fear of suffering, but from His compassion for the first people, lest they should have to drink the cup first drunk by Him. Therefore He says expressly, not, Remove from Me the cup, but this cup, that is, the cup of the Jewish people, who can have no excuse for their ignorance in slaying Me, having the Law and the Prophets daily prophesying of Me.
Luke 22:42 — On the Gospel of Luke
Father, if you will, remove this cup from me. Nevertheless, not my will, but yours be done. He asks that the cup be removed from him, not out of fear of suffering, but out of mercy for the earlier people, that they may not drink the cup offered to them. Hence also, significantly, he did not say Remove the cup from me, but this cup, that is, of the people of the Jews, who cannot have the excuse of ignorance if they kill me, having the law and the prophets, who daily proclaim me. And yet, returning to himself, he confirms by the authority of the Son of God what he timidly held from the perspective of man.
Luke 22:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In another place we read that Angels came and ministered unto Him. In testimony then of each nature, Angels are said both to have ministered to Him and comforted Him. For the Creator needed not the protection of His creature, but being made man as for our sakes He is sad, so for our sakes He is comforted.
Luke 22:43 — On the Gospel of Luke
And an angel appeared to him from heaven, strengthening him. Elsewhere we read that angels came and ministered to him. In the testament of each nature, it is described that both angels ministered to him and an angel strengthened him, since he who existed as God before the ages was made man at the end of the ages. Who, even before being exalted through the glory of resurrection, was above the angels in divinity, but nonetheless was made lower than the angels in humanity, as it is written (Psalm VIII), through which he was also subject to death. But after he trampled death by rising, he even placed his humanity above the majesties of the archangels. Certainly, if any heresy flatters itself by this, affirming that he was weak and needed the help of a strengthening angel, let it remember that the Creator of angels did not need the support of his creation. Indeed, if he wished, he could have led twelve thousand legions of angels from the heavens. Then subsequently he was necessarily strengthened in the same way that he was saddened. For if he was sad for us, that is, he was sad because of us, it is necessary that he was strengthened for us and for our sake.
Luke 22:44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Let no one ascribe this sweat to natural weakness, nay, it is contrary to nature to sweat blood, but rather let him derive therefrom a declaration to us, that He was now obtaining the accomplishment of His prayer, namely, that He might purge by His blood the faith of His disciples, still convicted of human frailty.
Luke 22:44 — On the Gospel of Luke
And being in agony, He prayed more earnestly. What would He who granted celestial things with power on earth, pray for Himself in agony? But as death approached, He expressed in Himself the struggle of our mind, we who suffer a certain force of terror and dread when we approach eternal judgment through the dissolution of the flesh. For then, no soul is unreasonably terrified when it finds, after this brief time, that which it cannot change forever.
Luke 22:45 — On the Gospel of Luke
And when He rose from prayer and came to His disciples, He found them sleeping from sorrow. And He said to them: Why do you sleep? Rise and pray, lest you enter into temptation. That is, lest the cup of my passion fall on you. Where He clearly shows that He prayed for them too, whom He diligently warns, by vigilantly and praying, to be participants in His prayers.
Luke 22:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Our Lord proves by what comes after, that He prayed for His disciples whom He exhorts by watching and prayer to be partakers of His prayer; for it follows, And he saith unto them, Why sleep ye? Rise and pray, lest ye enter into temptation.
Luke 22:47 — On the Gospel of Luke
While he was still speaking, behold, a crowd, and he who was called Judas, one of the twelve, was leading them, and he drew near to Jesus to kiss him. Why he kissed him, the other evangelists make clear; that is, so that by this sign they might recognize that it was he who would betray him. However, the Lord accepted the kiss of the betrayer, not to teach us dissimulation but so as not to seem to flee betrayal, and at the same time fulfilling what is in the Psalm of David: "With those who hate peace, I was peaceful" (Psalm 119).
Luke 22:48 — On the Gospel of Luke
But Jesus said to him: Judas, do you betray the Son of Man with a kiss? He says, do you betray the Son of Man because it is the flesh, not the divinity, that is seized. However, it rebukes the ungrateful all the more because he betrayed him who, though he was the Son of God, nevertheless wanted to be the Son of Man because of us. And it is as if he is saying: Ungrateful one, do you betray what I took on because of you? Certainly, it should be pronounced interrogatively, as if with the affection of someone who loves, he rebukes the betrayer. Judas, do you betray the Son of Man with a kiss? That is, with the symbol of love you inflict a wound, with the duty of charity you shed blood, with the instrument of peace you impose death; the servant betrays the Lord, the disciple the master, the chosen one the author?
Luke 22:49 — On the Gospel of Luke
Seeing what was to happen, those around him said: Lord, shall we strike with the sword? And one of them struck the servant of the high priest and cut off his right ear. Peter did this, as the evangelist John teaches, with the same fervor of mind with which he had done other things. For he knew how Phinehas received the reward of righteousness and everlasting priesthood by punishing the sacrilegious. What follows:
Luke 22:50-51 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or that servant is the Jewish people sold by the High Priests to an unlawful obligation, who, by the Passion of our Lord, lost their right ear; that is, the spiritual understanding of the law. And this ear indeed is cut off by Peter's sword, not that he takes away the sense of understanding from those that hear, but manifests it withdrawn by the judgment of God from the careless. But the same right ear in those who among the same people have believed, is restored by the Divine condescension to its former office.
Luke 22:51 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For the Lord is never forgetful of His lovingkindness. While they are bringing death upon the righteous, He heals the wounds of His persecutors.
Luke 22:51 — On the Gospel of Luke
But Jesus answered and said: "Permit it thus far." It should not be thought that He was pleased with what had happened up to this point, but rather He did not want it to proceed any further. In the words which Matthew records the Lord is said to have spoken: "Put your sword back in its place; for all who take the sword will perish by the sword" (Matthew 26). It was understood rather that the entire action, wherein Peter used the sword, was displeasing to the Lord. For it is more accurate that when they asked Him, saying: "Lord, should we strike with the sword?" then He responded: "Permit it thus far," meaning: do not be concerned with what is about to happen, they must be allowed to proceed up to this point, that is, to apprehend Me, and that what is written about Me may be fulfilled. But in the intervening time between the words of those questioning the Lord and His responding, Peter, in his eagerness to defend and with greater commotion for the Lord, struck. But it could not also be spoken at the same time that which could be done at the same time. For He would not have said: "But Jesus answered," unless He was responding to their questioning. For concerning Peter's action, Matthew alone states what He judged. Where Matthew also did not say: "Jesus answered Peter: 'Put your sword back,'" but said: "Then Jesus said to him: 'Put your sword back,'" which appears the Lord said after the fact.
Luke 22:52-53 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It follows, Then said Jesus unto them, Are ye come out as against a thief with swords and slaves? &c. As if He says, Therefore are ye assembled against Me in darkness, because your power, wherewith ye are thus armed against the light of the world, is in darkness. But it is asked, how Jesus is said to be addressing the chief priests, the officers of the temple, and the elders, who came to Him, whereas they are reported not to have gone of themselves, but to have sent their servants while they waited in the hall of Caiaphas? The answer then to this contradiction is, that they came not by themselves, but by those whom they sent to take Christ in the power of their command.
Luke 22:52 — On the Gospel of Luke
Jesus said to those who had come to him, the chief priests, and officers of the temple, and elders. It is asked how Jesus is said to have addressed the chief priests, officers of the temple, and elders who came to him, when other evangelists report that they did not come themselves but sent servants while waiting in Caiaphas's court. But since the chief priests, Pharisees, and elders managed the Lord's death in such a way that they appeared innocent of His blood: Let Him not be handed over by us, but by His disciple; let Him not be seized by us, but by the tribune and the mob; let Barabbas be chosen by the people, not by us; and finally, let Him be condemned not by us but by the governor, and crucified not by our hand but by Roman soldiers; the evangelist, wishing to show that those who orchestrated everything were guilty of His blood, says that the chief priests, officers of the temple, and elders came to apprehend the Savior, so that it might be understood that just as they did not seize Christ themselves, but through those they sent, so too all those who shouted for His crucifixion did not kill Him by their own hands but through the one who was impelled by their clamor to this wickedness.
Luke 22:54 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now the Chief Priest means Caiaphas, who according to John was High Priest that year.
Luke 22:54 — On the Gospel of Luke
Having seized him, they led him to the high priest's house. By high priest, he means Caiaphas, who was the high priest that year, as the evangelist John testifies.
Luke 22:55 — On the Gospel of Luke
And when they kindled a fire in the midst of the courtyard and sat around it, Peter was in their midst. There is a fire of love, and there is also a fire of desire. Of this, it is said: "I came to cast fire on the earth, and what will I, if it be already kindled?" (Luke 12:49). Of that: "Behold, all you that kindle a fire, that gird yourselves with flames: walk in the light of your fire, and in the flames that you have kindled" (Isaiah 50:11). This fire, descending from heaven upon the believers in the upper room of Zion, taught them to praise God in various tongues. That fire, kindled from earthly materials of Caiaphas in the courtyard, inflamed the crowds to deny the Lord. With this fire, Moses burned the head of the golden idol, with that Zedekiah burned the writings of Jeremiah prophesying. Whoever extinguishes a vicious and harmful fire within himself can sing to the Lord: "For I am become like a bottle in the frost, I have not forgotten your statutes" (Psalm 119:83). But he who loses the flame of virtues hears from the Lord: "Because iniquity has abounded, the charity of many will grow cold" (Matthew 24:12). Numbed by this chill for a moment, Apostle Peter desired to be warmed by the coals of the persecutors, because he sought the temporary comfort of their company. But without delay, being regarded by the Lord, he abandoned both their physical fire and the infidelity in his heart.
Luke 22:56 — On the Gospel of Luke
When a certain servant girl saw him sitting in the light and looked closely at him, she said, "This man was also with him." Why is it that the servant girl is the first to betray him, when surely men could have recognized him more clearly, except that this gender also should appear to have sinned in the death of the Lord, and this gender should be redeemed by the Lord's passion? Therefore, a woman first received the mystery of the resurrection and kept the command, to abolish the old error of transgression.
Luke 22:57 — On the Gospel of Luke
But he denied him, saying, "Woman, I do not know him." Some, out of affection for the apostle Peter, interpret this passage as if he had rightly said that he did not know him whom the human mind cannot comprehend, for no one knows the Son except the Father (Matt. XI). Again, when questioned, he said, "Man, I am not," preferring to deny himself rather than Christ. But even when asked a third time, with the words, "Man, I do not know what you are saying," he signified that he rejected and cursed their sacriligeous acts, that is, condemning them by rejecting and execrating them. But this interpretation is frivolous, as both the Lord, who predicted with truthful assertion that Peter would deny him three times, and Peter himself, who revealed through his subsequent tears that he had spoken not out of premeditation but out of weakness, make clear.
Luke 22:57 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In this denial then of Peter we affirm that not only is Christ denied by him who says that He is not Christ, but by him also, who, being a Christian, says he is not.
Luke 22:58 — On the Gospel of Luke
After a little while, another saw him and said, "You also are one of them." But Peter said, "Man, I am not." In this denial by the blessed Peter, we learn that not only is Christ denied by him who says he is not Christ, but also by him who, although he is a Christian, denies being a Christian; the Lord, however, did not say to Peter, "You will deny that you are my disciple," but "You will deny me." Therefore, he denied him when he denied being his disciple.
Luke 22:59 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But he adds, For he is a Galilæan; not that the Galilæans spoke a different language from the inhabitants of Jerusalem, who indeed were Hebrews, but that each separate province and country having its own peculiarities could not avoid a vernacular tone of speech. It follows, And Peter said, Man, I know not what thou sayest.
Luke 22:59 — On the Gospel of Luke
And after about an hour had passed, another person insisted, saying: Truly this one also was with him, for he is a Galilean. It is not that the Galileans spoke a different language from the people of Jerusalem, who were both Hebrews, but because each province and region, having its own peculiarities, cannot avoid the local accent in speech. Hence in the Acts of the Apostles, when those on whom the Holy Spirit had descended spoke in the languages of all nations, among others who had gathered from different parts of the world, those who lived in Judea are recorded as having wondered and said: Are not all these who are speaking Galileans? And how is it that we hear each in our own language in which we were born?
Luke 22:60 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Holy Scripture is often wont to mark the character of certain events by the nature of the times in which they take place. Hence Peter who sinned at midnight repented at cock-crow; for it follows, And immediately, while he yet spake, the cock crew. The error he committed in the darkness of forgetfulness, he corrected by the remembrance of the true light.
Luke 22:60 — On the Gospel of Luke
And Peter said: Man, I do not know what you are saying. And immediately, while he was still speaking, the rooster crowed. The sacred Scripture often signifies the merit of causes through the state of times. Hence Peter, who denied in the middle of the night, repented at the crowing of the rooster. Also, after the resurrection, in the light of day, he professed three times that he loved the Lord whom he had denied three times, because evidently what he erred in the darkness of forgetfulness, he corrected in the hope of the remembered light, and having attained the presence of the true light, he fully restored whatever had changed. I think that this rooster should be understood as some teacher who, waking us up and reproving us when we are sleepy, says: Awake, just ones, and do not sin (I Cor. XV).
Luke 22:61 — On the Gospel of Luke
And the Lord turned and looked at Peter. And Peter remembered the word of the Lord, how He had said: "Before the rooster crows, you will deny me three times." And Peter went out and wept bitterly. With the Lord looking upon him, Peter's heart was pricked, and he wiped away the stain of denial with the tears of repentance, as it is not only while repentance is performed but also for it to be performed, that the mercy of God is necessary. For His looking is to show mercy. Hence the Psalmist says: "How long shall my enemy be exalted over me? Look upon me and answer me, O Lord my God" (Psalm 12), that is, have mercy and help me. How harmful indeed are the sayings of the treacherous! Peter, among the Jews, denied knowing the man he had confessed as the Son of God among his fellow disciples. But could he do penance while detained in Caiaphas' courtyard? He went out, so that, separated from the council of the impious, he might wash away the stains of fearful denial with unrestrained weeping.
Luke 22:61 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For to look upon him is to have compassion, seeing that not only while penance is being practised, but that it may be practised, the mercy of God is necessary.
Luke 22:63-64 — On the Gospel of Luke
And the men who held Him mocked Him, beating Him, and blindfolded Him, and struck His face. The prophecy is fulfilled that says: "With a rod they strike the judge of Israel on the cheek" (Micah 5). But He who was struck then by the blows of the Jews is also struck now by the blasphemies of false Christians. But they blindfolded Him, not so that He would not see their wickedness, but to hide His own face from them as they once did to Moses. For if they believed Moses, they might perhaps have believed in the Lord as well. But this veil remains over their hearts to this day, not revealed to them, but taken away from us who believe in Christ. For not in vain, at His death, was the temple veil torn in two.
Luke 22:64 — On the Gospel of Luke
And they asked him, saying: Prophesy, who is it that struck you? And many other things blaspheming, they said against him. They did these things as a mockery of him, who wished to be regarded as a prophet by the people: but as he himself, who suffers, ordains, all things are done for us, so that as Peter exhorts, having suffered Christ in the flesh, we should arm ourselves with the same thought. And also heretics, or Jews to this day who deny Jesus as God, and evil Catholics, who, by their reproachful deeds, provoking him, do not believe that their thoughts and works of darkness are seen by him, as if mocking him, they say: Prophesy, who is it that struck you?
Luke 22:67-69 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For He had often declared Himself to be the Christ; as when he said, l and my Father are one, (John 10:30.) and other such like things. And if I also ask you, ye will not answer me. For He had asked them how they said Christ was the Son of David, whereas David in the Spirit called Him his Lord. But they wished neither to believe His words nor to answer His questions. However, because they sought to accuse falsely the seed of David, they hear something still farther; as it follows, Hereafter shall the Son of man sit on the right hand of the power of God.
Luke 22:67 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They wished not for truth, but were contriving calumny. Because they expected that Christ would come only as man, of the root of David, they sought this of Him, that if He should say, "I am the Christ," they might falsely accuse Him of claiming to Himself the kingly power.
Luke 22:67 — On the Gospel of Luke
And when day came, the elders of the people, and the chief priests, and the scribes, gathered together, and led him into their council, saying: If you are the Christ, tell us. They did not desire the truth, but were preparing a calumny. For thinking that the Christ would come only as a man from the lineage of David, just as they replied to him in another place when he questioned them, this they asked him greatly, so that if he said, I am the Christ (as they only conceived), from the seed of David, they would calumniate that he arrogated to himself royal power.
Luke 22:69-70 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They understood that He called Himself the Son of God in these words, The Son of man shall sit on the right hand of the power of God.
Luke 22:69 — On the Gospel of Luke
From this, the Son of Man will be sitting at the right hand of the power of God. Therefore, if in Christ, O Jew, pagan, and heretic, contempt, weakness, and the cross are an insult, see that through these the Son of Man will sit at the right hand of God the Father, and being born as a human from the virgin's birth, he will come in his majesty with the clouds of heaven. Hence the Apostle, when he described the abasement of the cross, added, saying: For which reason also God exalted him, and gave him a name above every name, that in the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth, and every tongue should confess that Jesus Christ is in the glory of God (Philipp. II).
Luke 22:70 — On the Gospel of Luke
And they all said: Are you then the Son of God? You say that I am. Thus he tempers his response, so that he both speaks the truth, and his statement provides no opportunity for calumny. For he preferred to prove himself the Christ, the Son of God, rather than to say it, so that he would be taken up for condemnation by those who acknowledge what they themselves propose.
Luke 22:71 — On the Gospel of Luke
But they said: What further need do we have for testimony? For we have heard it ourselves from his own mouth. They accepted the testimony of the Lord, who himself said that he was Christ and the Son of God, in that he said: The Son of Man will be sitting at the right hand of the power of God. And to those asking: Are you then the Son of God? He answered: You say that I am. They therefore condemn themselves by their own judgment, who hand over to death him whom they know by the testimony of their own words and deeds to be God. They also condemn the Arians, who, after the Lord had already been glorified post-death, do not understand the words announcing divine majesty, which, while he was still bound, scourged, and mocked, the very executioners who were to crucify him understood.
Luke 23:1 — On the Gospel of Luke
And the whole multitude of them arose and led him unto Pilate. That the word of Jesus might be fulfilled, which he had predicted concerning his death: For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: And they shall scourge him, and put him to death (Luke XVIII). By Gentiles, he indeed means the Romans. For Pilate was Roman, and the Romans had sent him as governor to Judea, to whom the Jews deliver the Lord to be crucified, wishing in this manner to make themselves appear as if not involved in his death, so that their cruelty might be shown, not their innocence.
Luke 23:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That the word of Jesus might be fulfilled which He prophesied of His own death, He shall be delivered to the Gentiles, that is, to the Romans. For Pilate was a Roman, and the Romans had sent him as governor to Judæa.
Luke 23:2 — On the Gospel of Luke
And they began to accuse him, saying: We found this man perverting our nation, and forbidding to give tribute to Caesar, and saying that he himself is Christ a King. The Jews are convicted of impiety, because in accusing the Savior they do not even find anything plausible in the falsehood they can charge him with. And so, as Mark says: their witness did not agree (Mark XIV). However, he himself, to provide us an example of patience, just as he endured being scourged before, so now accused, he is silent and keeps quiet.
Luke 23:2-3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now two charges having been brought against our Lord, namely, that He forbade to pay tribute to Cæsar, and called Himself Christ the King, it may be that Pilate had chanced to hear that which our Lord spake, Render unto Cæsar the things which be Cæsar's; and therefore setting aside this accusation as a palpable lie of the Jews, he thought fit to ask concerning that alone of which he knew nothing, the saying about the kingdom; for it follows, Pilate asked him, saying, Art thou the King of the Jews, &c.
Luke 23:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He answers the governor in the same words which He used to the Chief Priests, that Pilate might be condemned by his own voice; for it follows, And he answering said, Thou sayest.
Luke 23:3 — On the Gospel of Luke
But Pilate asked him, saying: Art thou the king of the Jews? And he answering said, Thou sayest it. By the same word, he replies to the governor, as he did to the chief priests, so that they might be condemned by their own judgment. And it is to be noted that of the two charges brought against the Lord, namely that he forbade giving tribute to Caesar and that he claimed to be Christ a king, Pilate thought it necessary to inquire only about the word concerning the kingdom. For it could have happened that that judgment of the Lord, where he said, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's (Matt. XXII), also came to Pilate's hearing, and thus deeming this accusation a manifest lie born of envy, he considered only the one concerning the kingdom as worthy of inquiry.
Luke 23:4 — On the Gospel of Luke
But Pilate said to the chief priests and the crowds: I find no cause in this man. This is what he himself said to the disciples the day before he suffered among other things: For the prince of this world is coming, and he has nothing in me (John 14). But because the prince of the world, that is, Pilate, absolved him, in whom he found no cause to condemn, see what the Jews do, who, not out of love for justice to investigate the truth, but driven by the goad of envy, strive to condemn the just.
Luke 23:5 — On the Gospel of Luke
But they prevailed, saying: He stirs up the people, teaching throughout all Judea, beginning from Galilee even to here. This speech of the accusers teaches more that he who is accused is innocent, and that they who accuse are perverse. For to have taught the people, and by teaching to have stirred them from the indolence of former times, and by such an action to have traversed from Galilee to Judea, that is the entire land of promise from end to end, this is shown to be an indication of virtue, not of crime. For indeed some lover of the Lord, as he also did, could place this same statement in the place of praise, saying to good listeners: You know that the word was proclaimed throughout all Judea. For starting from Galilee after the baptism which John preached, Jesus of Nazareth, how God anointed him with the Holy Spirit and power, who went about doing good, and healing all who were oppressed by the devil, because the Lord was with him. Finally, Pilate, not thinking it necessary to question the Savior about this, but seizing the opportunity, more desires to set him free by judging him. For it follows:
Luke 23:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But with these words they accuse not Him, but themselves. For to have taught the people, and by teaching to have roused them from their former idleness, and doing this to have passed through the whole land of promise, was an evidence not of sin, but of virtue.
Luke 23:6 — On the Gospel of Luke
But Pilate, hearing of Galilee, asked if the man were a Galilean. And when he knew that he was under Herod's jurisdiction, he sent him to Herod, who was also in Jerusalem in those days. Pilate, indeed, lest he be forced to sentence him, whom he knew to be innocent and handed over out of envy, sent him to Herod to be heard, so that he would rather absolve or punish him, who was the Tetrarch of his homeland: truly, by divine Providence, lest any excuse remain for the Jews, as if they had not crucified Christ but the Romans, Herod also, who by birth and religion was a Jew, was permitted to show what he thought of him with his army. At the same time, the impiety of both provinces, namely Judea, in which he was born, and Galilee, in which he was raised and lived, conspiring in his death, is shown.
Luke 23:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Pilate having determined not to question our Lord concerning the above-mentioned accusation, is the rather glad now that an opportunity offers to escape from passing judgment upon Him. Hence it is said, When Pilate heard of Galilee, he asked whether the man were a Galilæan.
Luke 23:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And lest he should be compelled to pass sentence against one whom he knew to be innocent, and delivered for envy, sends Him to be heard by Herod, preferring that he who was the Tetrarch of our Lord's country might be the person either to acquit or punish Him; for it follows, And as soon as he knew that he belonged to Herod's jurisdiction.
Luke 23:8 — On the Gospel of Luke
But Herod, seeing Jesus, was very glad. For he had wanted to see him for a long time, because he had heard many things about him, and he hoped to see some sign done by him. But he questioned him with many words, and he answered him nothing. He was silent and did nothing, because neither did his cruelty deserve to see divine things, and the Lord avoided boasting. And perhaps all the impious are signified in Herod, who, if they do not believe in the law and the prophets, cannot see the wonderful works of Christ in the Gospel.
Luke 23:10 — On the Gospel of Luke
The chief priests and the scribes also stood, vehemently accusing him. With the chief priests and scribes accusing him, the Lord responded little to Pilate, and answered nothing to Herod, lest by refuting the accusation he might be released by the governor, and the benefit of the cross be delayed. For it was indeed just that he should respond in part to Pilate, who reluctantly delivered the sentence: but Herod and the other Jewish leaders whom he regarded as wholly unworthy of his words, since they condemned the innocent against the decrees of their own law. Because of these things, although he refused to answer, the likeness of the Lamb was given so that in his silence he might be considered not guilty, but innocent. For when he remained silent, he displayed the patience of a lamb about to be slaughtered for the whole flock; but when he answered, he fought like a good shepherd against the threats of wolves and robbers for the sheep entrusted to him.
Luke 23:11 — On the Gospel of Luke
But Herod, with his soldiers, despised him, and mocking, arrayed him in a white garment and sent him back to Pilate. The white garment, in which he was arrayed, signifies the purity of his passion, since the spotless Lamb of God was about to take away the sins of the whole world. For he who was despised and mocked in a white garment, suffered and was buried in a pure body. Alternatively: that he was mocked here in a white garment, but according to other evangelists in a purple or scarlet garment, expresses the double type of martyrdom, with which the passions of the holy Church are adorned. Which, admiring the innocent death of her Lord and groom, says: "My beloved is white and ruddy" (Cant. V). White in action, doubtless, and ruddy in blood. And he himself, blooming with the various flowers of his members, brings forth lilies in peace, and roses in war.
Luke 23:12 — On the Gospel of Luke
And Herod and Pilate became friends on that day. For previously they had been enemies to each other. This most nefarious pact between Herod and Pilate, which they made in killing Christ, is still maintained by their successors as if by hereditary right, when pagans and Jews, although differing in race and religion as much as in mind, nevertheless agree in persecuting Christians, and in trying to destroy faith in Christ within them.
Luke 23:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or this alliance between Herod and Pilate signifies that the Gentiles and Jews, though differing in race, religion, and character, agree together in persecuting Christians.
Luke 23:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Perish then those writings, which, composed so long a time after Christ, convict not the accused of magical arts against Pilate, but the writers themselves of treachery and lying against Christ.
Luke 23:14 — On the Gospel of Luke
But Pilate, having called together the chief priests, and the magistrates, and the people, said to them: Consider how much effort Pilate took to release Jesus. First, when the chief priests accused him, he said he found no cause in him. Then, when they persisted in their accusation, he sent him to Herod to see if he might find any crime in him, or perhaps decide to release him. Finally, having recognized his own will and not having found any wrongdoing in Jesus, he asked the people whom he was accustomed to release one person to at Passover. Again and for the third time, he wanted to release him. But the more carefully he sought a way to release Jesus, whom he found innocent, the more he accused those who unanimously desired his death:
Luke 23:15 — On the Gospel of Luke
But neither did Herod. For I referred you to him, and look, nothing deserving death has been done by him. Listen, blind Jew, listen, cruel pagan. Pilate himself confesses that neither he nor Herod found anything deserving death in Christ, but in putting him to death or mocking the innocent, they only obeyed the cries of others' cruelty. Therefore, let the writings perish that, composed so long after against Christ, do not show him accused of magical arts before Pilate, but demonstrate you are to be accused before the Lord of treachery and falsehood.
Luke 23:16-17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As if he said, I will subject Him to all the scourgings and mockings you desire, but do not thirst after the innocent blood. It follows, For of necessity he must release one unto them, &c. an obligation not imposed by a decree of the imperial law, but binding by the annual custom of the nation, whom in such things he was glad to please.
Luke 23:16 — On the Gospel of Luke
Therefore, I will have him corrected and release him. I will scourge him and mock him as much as you demand, as long as you do not thirst for innocent blood.
Luke 23:17 — On the Gospel of Luke
Now, he had to release one to them at the feast. He had to do so, not by the sanction of imperial law, but bound by the annual custom of the nation, whom he was pleased to gratify with such things.
Luke 23:18-19 — On the Gospel of Luke
But the whole crowd shouted together, saying: Away with this one, and release to us Barabbas, who for a certain sedition made in the city and for murder, was thrown into prison. The Jews' request remains with them until today, which they obtained with so much effort. For given the choice, they chose a robber over Jesus, a killer over the savior, a taker of life over the giver of life, and deservedly lost salvation and life, and immersed themselves so much in robberies and seditions that they lost their country and their kingdom, which they loved more than Christ, and until now they have not deserved to receive the freedom of either their soul or their body which they sold.
Luke 23:18-19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Even to this day their request still clings to the Jews. For since when they had the choice given to them, they chose a robber for Jesus, a murderer for a Saviour; rightly lost they both life and salvation, and became subject to such robberies and seditions among themselves as to forfeit both their country and kingdom.
Luke 23:20 — On the Gospel of Luke
But Pilate again spoke to them, wanting to release Jesus. But they shouted back, saying: Crucify, Crucify him. How great the cruelty of the unfaithful, who not only desire to kill the innocent, but to kill with the worst kind of death, that is, by crucifixion! For those hanging on the wood of the cross, fastened to the wood by nails in their feet and hands, were killed by a prolonged death, and they were long-lived on the cross, not because a longer life was chosen, but because death itself was extended, lest the pain end quickly. But He, by dying the worst kind of death, killed all death. It was terrible to the unknowing Jews. For it was chosen by the Lord. For He was to have that very cross as His sign, He was to place that very cross as a trophy over the conquered devil on the foreheads of the faithful, so that the Apostle might say: But far be it from me to boast except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world (Galatians 6:14).
Luke 23:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
With the worst kind of death, that is, crucifixion, they long to murder the innocent. For they who hung on the cross, with their hands and feet fixed by nails to the wood, suffered a prolonged death, that their agony might not quickly cease; but the death of the cross was chosen by our Lord, as that which having overcome the Devil, He was about to place as a trophy on the brows of the faithful.
Luke 23:22 — On the Gospel of Luke
But he said to them the third time: "What evil has this man done? I find no cause of death in him. I will chastise him, therefore, and release him." He earnestly sought to satisfy the people with this chastisement, to prevent them from raging to the extent of crucifying the Savior, not only having offered him by pleading but even mocking and scourging, showing it to the desires of the wicked, and the words of the evangelist John, and even the column to which he is bound bears witness. He who used to free the shackled submitted his members, full of God, to lashes. The aforementioned column, placed in the Church of Mount Zion, shows clear traces to those who behold it up to this day. But although Pilate did these things, observe what the insatiable fury of the sacrilegious desires.
Luke 23:22-23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This chastisement wherewith Pilate sought to satisfy the people, lest their rage should go even so far as to crucify Jesus, John's words bear testimony that he not only threatened but performed together with mockings and scourgings. But when they saw all their charges which they brought against the Lord baffled by Pilate's diligent questioning, they resort at last to prayers only; entreating that He might be crucified.
Luke 23:23 — On the Gospel of Luke
But they insisted with loud voices, demanding that he be crucified, and their voices prevailed. Because they saw that the entire accusation they had brought against the Lord had been invalidated by the frequent and diligent interrogation by Pilate, finally, without shame, they only turned to pleas so that what they could not achieve by accusing and reasoning, they might now accomplish by demanding and shouting. This method of raging, even the persecutors of the blessed martyrs held onto, as demonstrated sufficiently by ecclesiastical history.
Luke 23:24 — On the Gospel of Luke
And Pilate adjudged that their petition be made. But he released to them the one who had been cast into prison for murder and sedition, whom they requested. Jesus, however, he delivered to their will. The seditious thief and author of murders was released to the Jewish people, that is, the devil, who long ago, due to the guilt of pride, had been expelled from the homeland of light and cast into the prison of darkness, and thus the Jews cannot have peace because they preferred to choose the leader of seditions rather than the Lord. Since Barabbas means son of the father or son of the master, he can carry the type of the Antichrist, whom those of whom it is said: "You are of your father the devil" (John VIII), will prefer to the true Son of God. The son of the devil, the Antichrist, is called not by birth from him, but by imitating him, as other sinners do.
Luke 23:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Simon is by interpretation "obedient," Cyrene "an heir." By this man therefore the people of the Gentiles are denoted, who formerly foreigners and aliens to the covenant, have now by obedience been made heirs of God. But Simon coming out of a village, bears the cross after Jesus, because forsaking the pagan rites, he obediently embraces the footsteps of our Lord's Passion. For a village is in Greek called πάγος, from whence Pagans derive their name.
Luke 23:26 — On the Gospel of Luke
And as they led him away, they seized a certain Simon, a Cyrenian, coming from the countryside, and they laid on him the cross to carry it behind Jesus. The evangelist John narrates that the Lord himself carried his own cross. From this it is understood that the cross was first carried by the Lord, and then laid upon Simon whom they perhaps met coming out, in a fitting order of the mystery. Because he suffered for us, leaving us an example so that we may follow his footsteps (I Peter II). He is well described as carrying the cross behind Jesus, according to what he himself commands: And take up his cross, and follow me (Matthew XVI). And because this Simon is said to be not from Jerusalem, but a Cyrenian, for Cyrene is a city of Libya, as we read in the Acts of the Apostles, it is rightly through him that the peoples of the nations are designated. Those who were once strangers and foreigners to the covenants, now, by obeying faith, are citizens and members of God's household. And, as it is said elsewhere: Heirs indeed of God, but co-heirs of Christ (Romans VIII). From which it is beautifully interpreted that Simon obediently translates Cyrene as heir. Nor should it be passed over that Simon is said to have come from the countryside. For the countryside is called πάγος in Greek, from which the term pagans is derived, because they are foreign to the city of God and almost ignorant of urban conversation. But Simon, coming out from the countryside, carries the cross behind Jesus, when the people of the nations, having abandoned pagan rites, obediently embrace the footsteps of the Lord's passion.
Luke 23:27 — On the Gospel of Luke
Following him was a large crowd of people, and women who were mourning and lamenting him. But Jesus, turning to them, said: A great crowd likewise followed the Lord's cross, but not with the same mind. For the people indeed, as those who had obtained his death, looked happily upon him dying; but the women, because they desired him to live, wept at him about to die, dying, and dead. It was not, however, solely the lament of the women that followed him, because also an innumerable assembly of believing men was very sorrowful over his passion, but because the female, as the more contemptible sex, could more freely show their sentiments against them in the presence of the chief priests and magistrates. But because the Lord knows who are his, having dismissed the crowd of the raging populace, he turned his eyes and words to the women who loved and mourned him, saying:
Luke 23:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
A large multitude indeed followed the cross of Christ, but with very different feelings. For the people who had demanded His death were rejoicing that they should see Him dying, the women weeping that He was about to die. But He was followed by the weeping only of women, not because that vast crowd of men was not also sorrowful at His Passion, but because the less esteemed female sex could more freely give utterance to what they thought.
Luke 23:28 — On the Gospel of Luke
"Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. Do not (he says) mourn for me about to die, for whose quick resurrection can dissolve death, whose death shall destroy all death, and death's author itself. Rather, weep for yourselves and your progeny, so that you may not be damned along with the faithless to eternal death in retribution for my cross, and cleanse yourselves with worthy fountains of tears." And it should be noted when he calls them daughters of Jerusalem, that not only those who had come with him from Galilee, but also the women citizens of the same city adhered to him. And now also, as if Jesus is about to be sacrificed, a double crowd follows him, with some reading, listening to, and recollecting his passion's story as if worthy of laughter, and others with tearful eyes as is proper. Some regard the mysteries of his flesh and blood as cheap common foods, whereas others partake of it with a heart worthy of such a great matter. But where the Lord sees a contrite and humbled heart, he soon adds the grace of salvific compunction, from which the most pleasant, sweet, and gentle comforter brings solace.
Luke 23:29 — On the Gospel of Luke
For behold, the days are coming in which they will say: Blessed are the barren, and the wombs that never bore, and the breasts that never nursed. Then they will begin to say to the mountains: Fall on us; and to the hills: Cover us. He signifies the days of the coming siege and captivity by the Romans. About which he previously said among other things to his disciples: Then those who are in Judea, let them flee to the mountains. And shortly after: Woe to those who are pregnant and nursing in those days (Matthew XXIV). For it is natural, with captivity imminent and hostile destruction raging in the fields and cities, for all who can escape to seek out high places or hidden refuges, where they can hide. And Josephus specifically mentions that, with the Romans pressing upon them, the Jews competitively sought out caves in mountains and hills. So much so that he himself testifies to being discovered, captured, and handed over to the enemies in a hideout in a cave with forty companions during the fall of the fortified city of Jotapata. And it can also be understood superfluously, that those sterile and not giving birth are said to be blessed, referring to those who castrate themselves in either sex for the kingdom of heaven. Saying to the mountains and hills: Fall on us and cover us, when anyone, mindful of their own frailty, during the onset of temptations, seeks to be defended by the example, advice, and prayers of men of lofty status, by virginity, martyrdom, or any other virtue.
Luke 23:29-30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By these days He signifies the time of the siege and captivity which was coming upon them from the Romans, of which He had said before, Woe to them that are with child, and give suck in those days. It is natural, when captivity by an enemy is threatening, to seek for refuge in fastnesses or hidden places, where men may lie concealed. And so it follows, Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. For Josephus relates, that when the Romans pressed hard upon them, the Jews sought hastily the caverns of the mountains, and the lurking places in the hills. It may be also that the words, Blessed are the barren, are to be understood of those of both sexes, who have made themselves eunuchs for the kingdom of heaven's sake, and that it is said to the mountains and hills, Fall upon us, and Cover us, because all who are mindful of their own weakness, when the crisis of their temptations breaks upon them, have sought to be protected by the example, precepts, and prayers, of certain high and saintly men.
Luke 23:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It follows, But if they do these things in a green tree, what shall be done in the dry?
Luke 23:31 — On the Gospel of Luke
For if they do these things to the green wood, what will happen to the dry one? The green wood signifies himself and his chosen ones, while the dry one signifies the impious and sinners. Therefore, if I, he says, who have not committed sin, who has rightly been called the tree of life, bring forth the fruits of grace twelve times a year, without leaving the world without the fire of passion, what torment do you think awaits those who are empty of fruits and furthermore do not fear to give the very tree of life to the flames? If now is the time for judgment to begin with the house of God, and all who wish to live godly in Christ suffer persecution, what will be the end of those who do not believe the gospel of God?
Luke 23:32 — On the Gospel of Luke
And two other criminals were also led away with him, to be put to death. So that what was said might be fulfilled: And he was numbered with the wicked. But he was numbered with the wicked in death, so that he might justify the wicked in the resurrection, who, being in the form of God, was made man for the sake of men, to give men the power to become children of God (John 1).
Luke 23:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or else, without the gate were the places where the heads of condemned criminals were cut off, and they received the name of Calvary, that is, beheaded. Thus for the salvation of all men the innocent is crucified among the guilty, that where sin abounded, there grace might much more abound. But the two robbers crucified with Christ signify those who under the faith of Christ undergo either the pains of martyrdom, or the rules of a still stricter continence. But they do this for eternal glory, who imitate the actions of the thief on the right hand; while they who do it to gain the praise of men, imitate the thief on the left hand.
Luke 23:33 — On the Gospel of Luke
And after they came to the place that is called Calvary, there they crucified him. Outside the city of Jerusalem and outside the gate there were places where they beheaded the condemned, and they took the name Calvary, that is, of the beheaded. Therefore the Lord was crucified there, so that where the area of the condemned had been before, the standards of martyrdom might be raised. And just as he was made a curse for us on the cross, and was scourged, and crucified, so for the salvation of all he was crucified among the guilty as if he were guilty, so that where sin abounded, grace might abound all the more. Certainly, how the Lord was placed on the cross, and what the position of that most sacred body signifies in itself as a royal type, Sedulius beautifully expressed in verses in his Paschal poem: "That no one may be unaware of the form of the cross to be revered, which carried the Lord exultantly with powerful reasoning, gathering the four regions of the squared world. The resplendent East shines from the head of the creator, the sacred feet are bathed by the star of the West. The right hand holds the North, the left elevates the middle axis, and the entire nature of the creator lives from the members. And Christ controls the world, embraced by the cross, everywhere." The Apostle also describes the moral figure of the most holy cross, where he says: "Rooted and grounded in love, that you might comprehend with all the saints what is the breadth and length and height and depth, to know also the love of Christ which surpasses knowledge" (Ephesians 3). In the breadth indeed he signifies good works of charity, in the length the perseverance of a holy life unto the end, in the height the hope of heavenly rewards, in the depth the unsearchable judgments of God, from which this grace comes to men. And these are so connected to the sacrament of the cross, that in the breadth it is understood the transverse beam to which the hands are outstretched, for the signification of works. In the length, from itself down to the earth, where the whole crucified body seems to stand, which signifies persistence, that is, long perseverance. In the height, from the same transverse beam upwards, which stands out toward the head, because of the expectation of what is on high, lest those good works and perseverance in them are believed to be done for earthly and temporary benefits of God, but rather for that which faith, working through love, hopes eternally from above. In the depth also, the part of the wood that is hidden and fixed in the ground, but from which all that emerges arises, just as from the hidden will of God man is called to the participation of so great a grace in one way or another, but above all the love of Christ that surpasses knowledge, where indeed there is that peace which surpasses all understanding.
Luke 23:34 — On the Gospel of Luke
But Jesus said: Father, forgive them, for they do not know what they do. Because Luke, through the type of the calf, intended to write of the priesthood of Christ, rightly with him the Lord both intercedes as a priest for his persecutors and opens the gate of paradise to the confessing thief by the same office. For it is not to be thought that he prayed to the Father in vain, but that in those who believed after his passion he obtained what he prayed for. It should be noted that he did not offer prayers for those who, driven by envy and pride, preferred to crucify Him whom they understood to be the Son of God rather than confess Him, but certainly for those who, having a zeal for God, but not according to knowledge (Rom. X), did not know what they did (Luke XXIII). But also, the Apostle John says: There is a sin unto death, I do not say that he should pray for it (I John V). Therefore, imitate your Lord, intercede for your enemies, and if you cannot yet do so, at least take care not to presume to pray against them. For thus, increased by daily progress, and at some time, with the Lord's help, you will reach that point, where you can even intercede for them.
Luke 23:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Nor must we imagine here that He prayed in vain, but that in those who believed after His passion He obtained the fruit of His prayers? It must be remarked, however, that He prayed not for those who chose rather to crucify, rather than to confess Him whom they knew to be the Son of God, but for such as were ignorant what they did, having a zeal for God, but not according to knowledge, as He adds, For they know not what they do.
Luke 23:35-37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And it is worthy of remark, that the Jews blaspheme and mock the name of Christ, which was delivered to them by the authority of Scripture; whereas the soldiers, as being ignorant of the Scriptures, insult not Christ the chosen of God, but the King of the Jews.
Luke 23:35 — On the Gospel of Luke
And the rulers mocked him, along with them saying: He saved others, let him save himself if he is the Christ, the chosen one of God. Even unwillingly, the rulers and people of the Jews confess that he saved others. Therefore, your own sentence condemns you. For he who saved others could indeed save himself if he wished. "Let him save himself," they say, "if he is the Christ, the chosen one of God." On the contrary, he did not want to save himself by descending from the cross precisely because he is the chosen one of God. For he, who came to be crucified for us, neglected to save himself by descending from the cross because, along with the other sinners, he also took care to save those who crucified him through dying.
Luke 23:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And these also unwillingly confess that He saved others, for it follows, Saying, He saved others, let him save himself, &c.
Luke 23:36 — On the Gospel of Luke
But the soldiers also mocked him, approaching and offering him vinegar, and saying: If you are the king of the Jews, save yourself. The vinegar itself was the Jews, degenerating from the wine of the patriarchs and prophets. With this vinegar, indeed, the soldiers gave the Lord to drink, whom they handed over to death at their suggestion. And it is to be noted, that the Jews, blaspheming, mockingly rejected the name of Christ and the Son of God, credited to them by the authority of Scripture. But the soldiers, being ignorant of the Scriptures, mocked not Christ the chosen of God, but the king of the Jews.
Luke 23:38 — On the Gospel of Luke
There was also an inscription written above him in Greek, Latin, and Hebrew letters: This is the king of the Jews. Appropriately, the title which testifies to Christ as king is placed not below but above the cross, because although he suffered on the cross in human weakness for us, he shone above the cross with the majesty of the king. Who fittingly also, because he is both king and priest, as he offered to the Father the excellent sacrifice of his flesh on the altar of the cross, displayed the dignity of the title of king which he held, that it might be known to all who wished to read, that is, to hear and believe, that he did not lose but rather confirmed and strengthened his kingdom by the cross. Whence the Apostle, having described the ignominy of the cross, added: Therefore God also exalted him, and gave him the name which is above every name, etc. (Philippians II). For the fact that this name was written in Hebrew, Greek, and Latin, this is what the same Apostle subsequently added: And every tongue should confess that Jesus Christ is in the glory of God the Father (Ibid.). As far as the letter is concerned, these three languages stood out above others. Hebrew for the Jews glorying in the law, Greek for the wisdom of the nations, Latin for the Romans who were then ruling over many and almost all nations. Therefore, whether the Jews like it or not, every kingdom of the world, every worldly wisdom, all the sacraments of the divine law testify that Jesus is the king of the Jews, that is, the emperor of those who believe and confess God.
Luke 23:39 — On the Gospel of Luke
But one of the criminals hanging there blasphemed him, saying: If you are the Christ, save yourself and us. Some may be troubled by how the other evangelists say that the criminals who were crucified with him reproached him. Indeed, one of them, according to the testimony of Luke, rebuked him, but then looked at him and believed in God. But let us understand that they, briefly covering this matter, used the plural number for the singular. Just as we read in the Epistle to the Hebrews: They shut the mouths of lions (Heb. XI), although Daniel alone is meant. And it is said in the plural: They were sawn asunder (ibid.), even though it is handed down about Isaiah alone. Also in the psalm where it is said: The kings of the earth stood up, and the rulers gathered together (Psalm II), the plural number is used for the singular, as found in the Acts of the Apostles. For kings is understood to mean Herod, and rulers to mean Pilate, who applied the testimony of the same psalm. But what is more common (for example) than for someone to say, The peasants mock me, even if only one mocks?
Luke 23:39-43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For as many of us as were baptized in Christ Jesus, were baptized in His death; but we are washed by baptism, seeing we were sinners. But some, in that they praise God suffering in the flesh, are crowned; others, in that they refuse to have the faith or works of baptism, are deprived of the gift which they have received.
Luke 23:40 — On the Gospel of Luke
But the other, answering, rebuked him, saying: Do you not fear God, seeing that you are under the same condemnation? And we indeed justly, for we are receiving due reward for our deeds; but this man has done nothing wrong. And he said to Jesus: Lord, remember me when you come into your kingdom. Who would not marvel at the spirit of this thief? Rather, who could marvel worthily at the aid given by the grace of the Lord? Let him be venerated with due thanks. On the cross, nails had bound his hands and feet, leaving nothing free from punishment except his heart and tongue. By God's inspiration, he offered to God all that he found free in himself so that, as it is written: With the heart one believes unto righteousness, and with the mouth confession is made unto salvation (Rom. X). Moreover, the Apostle testifies that three virtues remain greatly in the hearts of the faithful, saying: And now abides faith, hope, charity (I Cor. XIII). All of these the thief received by sudden grace and kept on the cross. For he had faith, who believed that the Lord would reign, although he saw Him dying together with him. He had hope, who asked for entrance into His kingdom. He also held onto charity vividly in his death, who rebuked his brother and fellow thief for dying for similar wickedness and preached to him the life he had come to know. He who came to the cross guilty, behold what kind of person leaves the cross by grace. He confessed the Lord whom he saw dying beside him in human weakness, even when the apostles, who had seen Him perform miracles through divine power, denied Him.
Luke 23:43 — On the Gospel of Luke
And Jesus said to him: Amen, I say to you: Today you will be with me in paradise. A most beautiful example of the conversion to be sought, that so quickly the thief is forgiven, and the grace is more abundant than the prayer. For the Lord always gives more than he is asked. For he asked that the Lord remember him when he came into his kingdom. But the Lord said: Amen, I say to you, today you will be with me in paradise. For life is to be with Christ, because where Christ is, there is the kingdom. Some fit the two thieves crucified with the Lord to the two kinds of the baptized. For whoever has been baptized into Christ Jesus, has been baptized into his death (Rom. VI). For both are similarly crucified, but one is worse in blasphemy on the cross, the other is made a martyr by confession. Because through baptism, by which we sinners are washed, some praise God suffering in the flesh with faith, hope, and charity, and are crowned; others, while they either refuse to have the faith or the works of baptism, are deprived of the gift they received.
Luke 23:44-45 — On the Gospel of Luke
It was about the sixth hour, and darkness came over all the land until the ninth hour, and the sun was obscured. The brightest light of the world withdrew its rays so that it might not see the Lord hanging, or that the impious blaspheming might not enjoy its light. And it is to be noted that the Lord was crucified at the sixth hour, that is, when the sun was about to leave the center of the world; and at dawn, that is, when the sun was already rising, he celebrated the mysteries of his resurrection. For the time signifies what he exhibited by the effect of the work. Because he died for our sins and rose for our justification (Rom. IV). For when Adam sinned, it is written that he heard the voice of the Lord God walking in the garden at the breeze after midday (Gen. III). After midday, indeed, with the light of faith declining, and at the breeze, with the warmth of charity cooling: he was heard walking because he had withdrawn from the sinning man. The order of reason therefore required that at the same time of the day at which he then closed for sinning Adam, now the Lord should open the gate of paradise to the repenting thief.
Luke 23:45 — On the Gospel of Luke
And the veil of the temple was torn in two. This happened as the Lord expired, as Matthew and Mark attest, but Luke relates it in advance. For, wishing to add miracle to miracle, when he had said "The sun was darkened," he immediately considered it appropriate to add: "And the veil of the temple was torn in two." The veil of the temple is torn, so that the secrets of the covenant and all the sacraments of the law, which were previously covered, may appear and be accessible to the nations. For it had been said before: "God is known in Judah, in Israel His name is great" (Psalm 76). But now: "Be exalted above the heavens, O God, and let your glory be over all the earth" (Psalm 57). And in the Gospel, he first said: "Do not go into the way of the Gentiles" (Matthew 10). But after the passion: "Go and teach all nations" (Matthew 28).
Luke 23:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But Luke, wishing to join miracle to miracle, adds, And the veil of the temple was rent in twain. This took place when our Lord expired, as Matthew and Mark bear witness, but Luke related it by anticipation.
Luke 23:46 — On the Gospel of Luke
And crying out with a loud voice, Jesus said: "Father, into your hands I commend my spirit"; and saying this, he expired. By invoking the Father, he declares himself to be the Son of God. By commending his spirit, he does not suggest the weakness of his power, but demonstrates the confidence of the same authority as the Father. For he loves to give glory to the Father, so that he might instruct us to give glory to the Creator. Therefore, he commends his spirit to the Father, in accord with the words spoken with a joyful heart and lips exulting with the hope of resurrection, in another psalm: "For you will not abandon my soul to the netherworld, nor let your holy one see corruption" (Psalm 16).
Luke 23:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By invoking the Father He declares Himself to be the Son of God, but by commending His Spirit, He signifies not the weakness of His strength, but His confidence in the same power with the Father.
Luke 23:47 — On the Gospel of Luke
But when the centurion saw what had happened, he glorified God, saying, "Truly this man was righteous." Not only did the centurion glorify God, but also the soldiers who were with him guarding Jesus (as Matthew writes), having seen the earthquake and the things that were happening, were greatly afraid and said, "Truly this was the Son of God" (Matthew 27). Therefore, how great is the blindness of the Jews, who, though so many miracles were performed by the Lord, and so many signs appeared at His death, refused to believe, and were more insensitive than the Gentiles who scorned to glorify or fear God. Hence, rightly through the centurion the faith of the Church is designated, which, with the veil of heavenly mysteries torn open by the death of the Lord, immediately affirms Jesus as truly a righteous man and truly the Son of God while the synagogue remains silent. For even the sum of one hundred, which in the bending of the fingers, as was previously mentioned, from the left hand passes to the right, perfectly corresponds with the sacraments and faith of the Church, to which the Gospel is believed in place of the Law, and the heavenly kingdom is promised in place of earthly riches.
Luke 23:47-49 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By their smiting their breasts as if betokening a penitential sorrow, two things may be understood; either that they bewailed Him unjustly slain whose life they loved, or that remembering that they had demanded His death, they trembled to see Him in death still farther glorified. But we may observe, that the Gentiles fearing God glorify Him with works of public confession; the Jews only striking their breasts returned silent home. Rightly then by the centurion is the faith of the Church signified, which in the silence of the synagogue bears witness to the Son of God. And now is fulfilled that complaint which the Lord makes to His Father, neighbour and friend hast thou put far from me, and mine acquaintance because of misery. (Ps. 88:18.) Hence it follows, And all his acquaintance stood afar off.
Luke 23:48 — On the Gospel of Luke
And all the multitude of those who came together to this spectacle, and saw the things that happened, returned beating their breasts. That they beat their breasts, because it is a sign of repentance and mourning, can be understood in two ways. For either they mourned unjustly for the one whose life they loved, being killed, or they trembled as they remembered having obtained his death, seeing him more glorified in death. But whether this, or that, or both reasons together caused various and dissenting persons in the crowd to beat their breasts, the distinction between the nation and the nation must be noted. For the Gentiles, fearing God with the death of Christ, glorify with open confession, while the Jews, only beating their breasts, silently return home.
Luke 23:49 — On the Gospel of Luke
But all his acquaintances stood at a distance, and the women who followed him from Galilee, seeing these things. This is what the Lord Himself laments to the Father in the psalm, explaining the series of His passion, saying, "You have taken from me friend and neighbor, and my acquaintances from misery" (Psalm 88).
Luke 23:50 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
A counsellor, or decurio, is so called because he is of the order of the curia or council, and administers the office of the curia. He is also wont to be called curialis, from his management of civil duties. Joseph then is said to have been of high rank in the world, but of still higher estimation before God; as it follows, A good man, and a just.
Luke 23:50 — On the Gospel of Luke
And behold, there was a man named Joseph, who was a member of the Council, a good and just man. He had not consented to their decision and deeds. He is called a Council member because he belongs to the order of the council and administers the office of the council, and he is also often called a Curialis for managing civil duties.
Luke 23:51 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Of Arimathæa, a city of the Jews, &c. Arimathæa is the same as Ramatha, the city of Helcanah and Samuel.
Luke 23:51 — On the Gospel of Luke
From Arimathea, a city of Judea, who also awaited the kingdom of God. From Arimathea, the same is Ramathaim, the city of Elkanah and Samuel in the Thannite region near Diospolis.
Luke 23:52 — On the Gospel of Luke
He approached Pilate and asked for the body of Jesus. Joseph, indeed, was of great dignity in the world, but he is praised for having greater merit before God, so that by the righteousness of his merits he was worthy to bury the Lord's body, and by the nobility of his worldly power he could receive the same body. For not just anyone unknown could approach the governor and obtain the body of the crucified.
Luke 23:52 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
So then being fitted by the righteousness of his works for the burial of our Lord's body, he was worthy by the dignity of his secular power to obtain it.
Luke 23:53 — On the Gospel of Luke
And he wrapped it up in a shroud and placed him in a hewn tomb, in which no one had yet been laid. And from the simple burial of the Lord, the ambition of the rich is condemned, who cannot be without wealth even in their tombs. But we can also, according to spiritual understanding, sense this: that he wraps Jesus in a clean shroud who receives Him with a pure mind. Moreover, He is placed in a new tomb, so that after the resurrection, with other bodies remaining, another would not be pretended to have risen. It is well remembered that the tomb was hewn from rock, so that if it had been built from many stones, it might be said to have been stolen with its foundations dug up. Otherwise: The Lord is enclosed alone in the tomb, so that His unique burial, unlike ours, as well as the other mysteries of His dispensation, differing from the frailty of our nature, signifies His unique resurrection. For the old man appeared, but conceived and born from a virgin mother. And He was tempted in all things, but without sin for likeness. And He died, but in the manner that He wished. And He was buried, but as long as He wished. And He was raised, but when He wished. Therefore, this is what He said: I am singular until I pass (Psalm 140). And elsewhere about the unique burial: In peace I will lie down and sleep, for you alone, O Lord, have set me in hope (Psalm 4), meaning, with the resurrection of other mortals reserved for the end, you promised me by a unique gift to rise from the dead on the third day.
Luke 23:53 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Hence it follows, And he took it down, and wrapped it in linen. By the simple burial of our Lord, the pride of the rich is condemned, who not even in their graves can be without their wealth.
Luke 23:54 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But because man was created on the sixth day, rightly being crucified on the sixth day our Lord fulfilled the secret of man's restitution. It follows, And it was the day of the παρασκευὴ, which means the preparation, the name by which they called the sixth day, because on that day they prepared the things which were necessary for the Sabbath. But because on the seventh day the Creator rested from His work, the Lord on the Sabbath rested in the grave. Hence it follows, And the Sabbath was dawning.
Luke 23:54 — On the Gospel of Luke
And it was the day of Preparation, and the Sabbath was drawing near. Preparation is interpreted as preparing, by which name the Jews who lived among the Greeks called the sixth day of the week, which is now called Friday by us, because on that day they prepared what was necessary for the Sabbath. According to what was once commanded concerning manna: "On the sixth day you shall gather double," etc. (Exodus 16). But the Jews who lived among the Romans more commonly called it in Latin, "the pure supper." Because man was made on the sixth day, and the whole creation of the world was perfected, and on the seventh the Creator rested from his work, hence he commanded it to be called the Sabbath, that is, rest, rightly the Lord was crucified on the same sixth day, fulfilling the mystery of human restoration. Therefore, when he had received the vinegar, he said: "It is finished" (John 19), that is, the work of the sixth day, which I undertook for the resurrection of the world, is entirely completed. On the Sabbath, resting in the tomb, he awaited the event of the resurrection which was to come on the eighth day. Here shines the example of our devotion, for whom it is necessary to suffer for the Lord in this sixth age of the world, and to be crucified as it were to the world; but in the seventh age, that is, when one joyfully pays the debt, the bodies indeed remain in the tombs, but the souls remain in secret peace with the Lord, and it is fitting to rest after good works, until finally in the coming eighth age even the bodies themselves, purified by the resurrection, receive incorruptibility of eternal inheritance together with the souls. Hence it is aptly read that the seventh day in Genesis did not have an evening, because the rest of souls which now exists in that age shall not be consumed by any sorrow, but shall be increased by the fuller joy of the future resurrection.
Luke 23:55 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now we said above, that all His acquaintance stood afar off, and the women which followed Him. These then of His acquaintance, after His body was taken down, returned to their homes, but the women who more tenderly loved Him, following His funeral, desired to see the place where He was laid. For it follows, And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid, that in truth they might make the offerings of their devotion at the proper time.
Luke 23:55 — On the Gospel of Luke
But the women who had come with him from Galilee followed, and saw the tomb, and how his body was laid. Above it is written that all his acquaintances stood at a distance, and the women who had followed him. Therefore, after his acquaintances of Jesus had returned to their own homes after his body was taken down, the women alone, who loved him more closely, followed the funeral to see how he was laid, so that at the appropriate time they might offer their gift of devotion to him. And even until now, holy women do the same on the day of Preparation, when humble souls, and those who are more conscious of their greater fragility, fervent with greater love for the Savior, diligently follow the footsteps of his passion in this world, where rest is to be prepared in the future, and carefully consider with diligent curiosity in what order the same passion was accomplished if perhaps they might be able to imitate it.
Luke 23:56 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But even at the present time also holy women, (that is, humble souls,) fervent in love, diligently wait upon the Passion of Christ, and if perchance they may be able to imitate Him, with anxious carefulness ponder each step in order, by which this Passion is fulfilled. And having read, heard, and called to mind all these, they next apply themselves to make ready the works of virtue, by which Christ may be pleased, in order that having finished the preparation of this present life, in a blessed rest they may at the time of the resurrection meet Christ with the frankincence of spiritual actions.
Luke 23:56 — On the Gospel of Luke
And they returned and prepared spices and ointments. And indeed they rested on the Sabbath according to the commandment. The commandment was that the Sabbath silence be observed from evening to evening, and therefore the devout women, after the Lord was buried, were occupied in preparing ointments as long as it was permitted to work, that is, until sunset. Which they had done not only on the day of Preparation but also, after the Sabbath, that is, at sunset, as soon as the permission to work returned, they bought spices so that coming early in the morning they might anoint his body, as the Evangelist Mark testifies. For they did not wish to visit the tomb on the evening of the Sabbath, when night was already approaching. But after seeing the burial of the Lord and returning, they prepare spices and ointments, those who, having read, heard, recalled the passion of the Lord, immediately turn to perform works of virtue by which Christ is pleased, and indeed on the Sabbath, with the spices prepared, they rest, waiting to come to the Lord after the Sabbath with their offerings, when, with the preparation time of this present life completed, they joyfully expect in blessed rest, when appearing at the time of resurrection, fragrant with the spiritual actions of Christ as if with spices, they will meet him.
Luke 24:1 — Homilies on the Gospels 11.7
According to the Gospel reading, holy women came to see the sepulcher "after the sabbath, toward the dawn of the first day of the week." This is how we should understand this: they started to come during the evening but reached the sepulcher as the morning of Sunday was dawning; that is, they prepared the spices with which they desired to anoint our Lord's body on [Saturday] evening but brought the spices which they had prepared in the evening to the sepulcher in the morning. Matthew, for the sake of brevity, wrote this more obscurely, but the other Evangelists show more distinctly the order in which it was done. After our Lord had been buried on Friday, the women went away from the tomb and prepared spices and ointments for as long as they were allowed to work. Then they refrained from any activity on the sabbath, in accord with the commandment, as Luke clearly reports. When the sabbath was over, as evening was coming on, one could work again. Being unwavering in their devotion, they bought the spices which they had not prepared [earlier] (as Mark records it) so that they might come and anoint him.
Luke 24:1 — On the Gospel of Luke
But on the first day of the week, very early in the morning, they came to the tomb, bringing the spices which they had prepared. The first day of the week, or the first day after the Sabbath, is the day which Christians call the Lord's Day because of the Lord's resurrection. That the women came to the tomb very early in the morning shows, according to the historical account, the great fervor of love in seeking and finding the Lord. In a mystical sense, it gives us an example of approaching the most holy body of the Lord with an enlightened face and the darkness of vices dispelled. For that venerable tomb had the figure of the Lord's altar, on which the mysteries of His flesh and blood are celebrated. Hence the ecclesiastical custom holds that these mysteries should be consecrated not in silk, not in dyed cloth, but in pure linen similar to the shroud in which Joseph wrapped Him. Just as He offered the true substance of his earthly and mortal nature to death for us, so we also, in commemoration of the same dreadful and venerable sacrament, place pure linen from the earth's produce, white, and, as it were, chastened by many types of mortification, on the altar. Moreover, the spices which the women bring signify the fragrance of virtues and prayers with which we should approach the altar. Hence John in his Apocalypse, having described the golden bowls in the hands of the angels, that is, the pure consciences in the hearts of the elect, full of incense, added explaining, and said: "Which are the prayers of the saints."
Luke 24:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Devout women not only on the day of preparation, but also when the sabbath was passed, that is, at sun-set, as soon as the liberty of working returned, bought spices that they might come and anoint the body of Jesus, as Mark testifies. (Mark 16:1.) Still as long as night time restrained them, they came not to the sepulchre. And therefore it is said, On the first day of the week, very early in the morning, &c. One of the Sabbath, (una Sabbathi) or the first of the Sabbath, is the first day from the Sabbath; which Christians are wont to call "the Lord's day," because of our Lord's resurrection. But by the women coming to the sepulchre very early in the morning, is manifested their great zeal and fervent love of seeking and finding the Lord.
Luke 24:2-3 — On the Gospel of Luke
And they found the stone rolled away from the tomb, and upon entering, they did not find the body of the Lord Jesus. How the stone was rolled away by the angel, Matthew has sufficiently explained. But the rolling away of the stone mystically signifies the revelation of the sacraments which were hidden under the veil of the letter. For the Law is written on stone. When its covering is removed, the dead body of the Lord is not found but is proclaimed as living. For even if we have known Christ according to the flesh, yet now we no longer know Him that way.
Luke 24:2-3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The rolling back of the stone alludes to the unclosing of the Sacraments which were concealed by the veil of the letter of the law which was written on stone, the covering of which being taken away, the dead body of the Lord is not found, but the living body is preached; for although we have known Christ according to the flesh, yet now henceforth know we Him no more. (2 Cor. 5:16.)
Luke 24:2-3 — Homilies on the Gospels 11.10
Mystically, the rolling away of the stone implies the disclosure of the divine sacraments, which were formerly hidden and closed up by the letter of the law. The law was written on stone. Indeed, in the case of each of us, when we acknowledge our faith in the Lord's passion and resurrection, his tomb, which had been closed, is opened up. We enter the tomb but do not find the body of the Lord, when in our hearts we carefully think back over the order [of events] of his incarnation and his passion and recall that he has risen from the dead and is no longer to be seen in his mortal flesh. But the Jew and the pagan, who ridicule the death of our Redeemer which they believe in but refuse to believe further in the triumph of his resurrection, continue to be like a tomb still closed by a stone. They are not capable of entering to see that the body of the Lord has disappeared by his rising, because by the hardness of their infidelity they are prevented from becoming aware that a dead person, who has destroyed death's right of entry and has already passed into the heights of the heavens, cannot be found on earth.
Luke 24:4 — On the Gospel of Luke
And it came to pass, while they were perplexed about this, behold, two men stood by them in shining garments. They were perplexed, because they were astonished at the stone of such immense size having been rolled away, and grieved at not finding the body of such great reverence. Just as when the Lord was tempted in the wilderness, immediately after the completion of victory, angels came and ministered to Him, so also after the Savior had suffered in the flesh, following the contests of conquered death, angels came who announced the glory of the triumphant not only with comforting words but also with shining attire. Just as it is read that when the Savior's body was placed in the tomb, angels stood by, so it is also believed that during the consecration of the most sacred mysteries of His body, angels are present, with the Apostle urging women to wear a veil in the Church because of the angels (I Cor. XI).
Luke 24:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But as when the Body of our Lord lay in the sepulchre, Angels are said to have stood by, so also at the time of consecration are they to be believed to stand by the mysteries of Christ.
Luke 24:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The holy women, when the Angels stood beside them, are reported not to have fallen to the ground, but to have bowed their faces to the earth; nor do we read that any of the saints, at the time of our Lord's resurrection, worshipped with prostration to the ground either our Lord Himself, or the Angels who appeared to them. Hence has arisen the ecclesiastical custom, either in memory of our Lord's resurrection, or in the hope of our own, of praying on every Lord's day, and through the whole season of Pentecost, not with bended knees, but with our faces bowed to the earth. But not in the sepulchre, which is the place of the dead, was He to be sought, who rose from the dead to life. And therefore it is added, They said to them, that is, the Angels to the women, Why seek ye the living among the dead?
Luke 24:5 — On the Gospel of Luke
But as they were afraid and bowed their faces to the ground, they said to them: Why do you seek the living among the dead? He is not here, but has risen. Do not (they say) seek among the dead, that is in the tomb, which is properly the place of the dead, him who has already risen to life from the dead. And therefore, when we enter the Church following the example of the women devoted to God, and approach the heavenly mysteries, either because of the presence of angelic power or because of the reverence of the holy offering, we ought to enter with all humility and fear. Indeed we bow our faces to the ground in the sight of the angels, humbly remembering that we are dust and ashes, when contemplating the eternal joys of the heavenly citizens. Just as blessed Abraham said: I will speak to my Lord, though I am dust and ashes (Gen. XVIII). And it should be noted that the holy women, with the angels standing before them, are not said to have fallen to the ground, but to have bowed their faces to the ground. And we do not read that any of the saints, at the time of the Lord's resurrection, either when the Lord himself or the angels appeared to them, worshipped prostrate on the ground. From this, the ecclesiastical custom has arisen, that either in memory of the Lord's resurrection or in hope of our own resurrection, on all Sundays and throughout the entire period of Pentecost, we pray not on bended knees, but with faces bowed to the ground.
Luke 24:6 — On the Gospel of Luke
Remember how He spoke to you when He was still in Galilee, saying, "The Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again." On the third day, the Lord, as He predicted to His disciples and also to the women who followed Him (which we learn from this passage), celebrated the triumph of His resurrection. Indeed, on the day of the Preparation, He handed over His spirit at the ninth hour, was buried in the evening, and rose on the morning of the first day of the week, as the evangelist Mark clearly indicates. Therefore, it is not unjust that He lay in the tomb for one day and two nights, because He joined the light of His simple death to the darkness of our double death. For He came to us who were held in the death of both spirit and flesh, He brought us His one death, that is, of the flesh, and dissolved the two deaths He received from us. If He had taken on both, He would have delivered us from neither, but He mercifully accepted one and justly condemned both. He conferred His simple death to our double death and, by dying, overcame our double death.
Luke 24:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He is not here, but is risen. On the third day then, as He Himself foretold to the women, together with the rest of His disciples, He celebrated the triumph of His resurrection. Hence it follows, Remember how he spake unto you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again, &c. For on the day of the preparation at the ninth hour giving up the ghost, buried in the evening, early on the morning of the first day of the week He rose again.
Luke 24:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again, &c. For on the day of the preparation at the ninth hour giving up the ghost, buried in the evening, early on the morning of the first day of the week He rose again.
Luke 24:7 — Homilies on the Gospels 11.10
God's Son saw fit to become Son of man to make those of us who believe in him sons of God. He was delivered into the hands of sinful human beings to separate us from the company of sinful human beings and at the same time to free us from the power of malignant spirits. He was crucified and rose on the third day, so that he might grant us the virtue of suffering for him and the hope of rising and living with him.
Luke 24:8 — On the Gospel of Luke
And they remembered His words. The women standing at the Lord's tomb remembered the words He had previously spoken about His dispensation, providing us a model, that during the celebration of the mysteries of the Lord's passion, we should always remember with worthy veneration not only His blessed passion, but also His resurrection from the dead and His glorious ascension into heaven.
Luke 24:9 — On the Gospel of Luke
And having departed from the tomb, they reported all these things to the eleven and to all the others. Just as in the beginning the woman was the author of the fault to man, and man the executor of the error, so now the one who first tasted death saw resurrection first, and so that she might not bear the reproach of perpetual guilt among men, the grace she had conferred upon man she also conferred upon herself.
Luke 24:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ex Amb.) For that the woman might not endure the everlasting reproach of guilt from men, she who had transfused sin into the man, now also transfuses grace.
Luke 24:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(who Was also the sister of Lazarus,) and Joanna, (the wife of Chuza, Herod's steward,) and Mary the mother of James, (that is, the mother of James the less, and Joseph.) And it is added generally of the others, and other women that were with them, which told these things to the Apostles.
Luke 24:10 — On the Gospel of Luke
Now it was Mary Magdalene, and Joanna, and Mary of James, and the others who were with them, who told these things to the apostles. Mary Magdalene herself is the sister of Lazarus, who anointed the Lord with ointment. Joanna, wife of Chuza, the steward of Herod, about whom it has been read above. Mary of James is the mother of James the Less and Joseph, as the evangelist Mark says, the sister of the Lord's mother, hence James himself deserved to be called the Lord's brother.
Luke 24:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ex Greg.) Which was not so much their weakness, as so to speak our strength. For the resurrection itself was demonstrated to those who doubted by many proofs, which while we read and acknowledge we are through their doubts confirmed in the truth.
Luke 24:11 — On the Gospel of Luke
And these words appeared to them as an idle tale, and they did not believe them. That the disciples were slow to believe in the Lord's resurrection was not so much their weakness as our (so to speak) future firmness. For the resurrection itself was shown to them with many proofs while they doubted. As we acknowledge these things by reading, what else are we but strengthened by their doubt?
Luke 24:12 — On the Gospel of Luke
But Peter arose and ran to the tomb, and stooping down, he saw the linen cloths alone, and he went away, wondering to himself what had happened. Luke briefly mentions Peter's run; but how this happened is more fully detailed by John, who also says that the disciple whom Jesus loved ran with Peter, thus implying himself. Therefore, it is asked how Luke says of Peter: "And stooping down, he saw the linen cloths alone" (Luke 24), while John signifies that he himself did this, but that Peter, upon entering the tomb, saw not only the linen cloths but also the napkin that had been on his head. It must be understood that Peter, stooping down, saw what Luke records, which John is silent about; but after entering, to more carefully discern the interior, he entered, yet before John entered.
Luke 24:13 — On the Gospel of Luke
And behold, two of them were going that very day to a village named Emmaus, which was about sixty stadia from Jerusalem, and they were talking with each other about all these things which had happened. A stadium, as the Greeks say, with Hercules as the author, is the measure of distances and is an eighth part of a mile; therefore, sixty stadia signify seven thousand and five hundred steps. This distance well suits those who were certain of the death and burial of the Savior, but doubtful of the resurrection. For who could doubt that the resurrection, which happened after the seventh Sabbath, harmonizes with the eighth number? Therefore, the disciples who were speaking of the Lord as they went and had completed the sixth mile of their journey, because they mourned that he had lived without reproach up to his death, which occurred on the sixth Sabbath, also completed the seventh, since they did not doubt that he had rested in the tomb. But of the eighth, they only completed half, because they did not yet fully believe in the glory of the celebrated resurrection. Now Emmaus is the same as Nicopolis, the famous city of Palestine, which after the expulsion of the Jews was restored under Emperor Marcus Aurelius Antoninus, having changed both its status and its name.
Luke 24:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It is the same as Nicopolis, a remarkable town in Palestine, which after the taking of Judæa under the Emperor Marcus Aurelius Antonius, changed together with its condition its name also. But the stadium which, as the Greeks say, was invented by Hercules to measure the distances of roads, is the eighth part of a mile; therefore sixty stades are equal to seven miles and fifty paces. And this was the length of journey which they were walking, who were certain about our Lord's death and burial, but doubtful concerning His resurrection. For the resurrection which took place after the seventh day of the week, no one doubts is implied in the number eight. The disciples therefore as they walk and converse about the Lord had completed the sixth mile of their journey, for they were grieving that He who had lived without blame, had come at length even to death, which He underwent on the sixth day. They had completed also the seventh mile, for they doubted not that He rested in the grave. But of the eighth mile they had only accomplished half; for the glory of His already triumphant resurrection, they did not believe perfectly.
Luke 24:15 — On the Gospel of Luke
And it happened that while they were conversing and questioning, Jesus himself, approaching, walked with them. The Lord, approaching, accompanied them while they were speaking of him, so that he might both kindle their faith in his resurrection in their minds and always fulfill what he had promised by the hidden presence of his majesty. For where two or three are gathered in my name, there (he says) I am in the midst of them.
Luke 24:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And as they spoke of Him, the Lord comes near and joins them, that He may both influence their minds with faith in His resurrection, and fulfil that which He had promised, Where two or three are gathered together in my name, there am I in the midst of them (Mat. 18:20); as it follows, And it came to pans while they communed together and reasoned, Jesus himself drew near and went with them.
Luke 24:16 — On the Gospel of Luke
But their eyes were held, so that they might not recognize him. And he said to them: What are these words which you discuss with each other while walking, and are sad? Indeed the Lord appeared, but he did not show them the appearance that they might recognize. Therefore, the Lord externally did in the eyes of the body what was being done among them internally in the eyes of the heart. For among themselves internally they both loved and doubted; but to them the Lord was externally present, and did not show who he was. Thus, to those speaking of him he showed his presence, but to those doubting about him he concealed the appearance of his recognition.
Luke 24:18 — On the Gospel of Luke
And one of them, named Cleophas, answering, said to him: Are you alone a stranger in Jerusalem, and do not know the things which have happened there in these days? They thought him to be a stranger, whose face they did not recognize. But truly, he was a stranger to them, from whose perception the glory of the resurrection already obtained was far removed from their frail nature. He was a stranger to them, from whose still uninformed faith, as yet ignorant of his resurrection, he remained a foreigner.
Luke 24:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or he says this, because they thought Him a stranger, whose countenance they did not recognise. But in reality He was a stranger to them, from the infirmity of whose natures, now that He had obtained the glory of the resurrection, He was far removed, and to whose faith, as yet ignorant of His resurrection, He remained foreign.
Luke 24:19 — On the Gospel of Luke
To whom he said: What things? And they said to him: Concerning Jesus of Nazareth, who was a prophet, powerful in work and word before God and all the people. They confess him as a prophet and great, they are silent about him being the Son of God, either as not yet believing perfectly, or being anxious lest they fall into the hands of the persecuting Jews, because they did not know who it was they were speaking to, while hiding what they truly believed.
Luke 24:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But again the Lord asks; for it follows, And he said unto them, What things? And their answer is given, Concerning Jesus of Nazareth, who was a Prophet. They confess Him to be a Prophet, but say nothing of the Son of God; either not yet perfectly believing, or fearful of falling into the hands of the persecuting Jews; either knowing not who He was, or concealing the truth which they believed. They add in praise of Him, mighty in deed and word.
Luke 24:20 — On the Gospel of Luke
And how the chief priests and our rulers delivered him to the sentence of death, and crucified him. But we had hoped that he was the one to redeem Israel. Rightly they walked sorrowfully, for they were also somewhat blaming themselves that they had hoped for redemption in him whom they saw now dead, and did not believe that he would rise again. And they grieved especially that he was killed without guilt, because they knew him to be innocent.
Luke 24:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Reason had they then for sorrow, because in some sort they blamed themselves for having hoped redemption in Him whom now they saw dead, and believed not that He would rise again, and most of all they bewailed Him put to death without a cause, whom they knew to be innocent.
Luke 24:21 — On the Gospel of Luke
And now, on top of all this, today is the third day since these things happened. Moreover, some women among us amazed us. They were at the tomb early this morning, and when they did not find His body, they came back saying they had seen a vision of angels who said He was alive. They are said to have rightly terrified those, whose minds, already filled with sorrow over the Lord's body not being found, could not yet see the joy in the announcement of His resurrection by the angels.
Luke 24:24 — On the Gospel of Luke
And some of us went to the tomb and found it just as the women had said, but Him they did not see. Although Luke previously mentioned that Peter ran to the tomb, now Cleopas says that some of them ran to the tomb, which suggests that two went to the tomb. But he first mentioned Peter alone because Mary had initially reported to him.
Luke 24:25 — On the Gospel of Luke
And He said to them: "Oh foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into His glory?" And starting with Moses and all the prophets, He interpreted to them in all the Scriptures the things concerning Himself. In this place, we are not obliged to interpret any Scripture, but we are doubly humbled, who are neither sufficiently taught in the Scriptures nor as intent on fulfilling what we might have learned as we ought to be. For if Moses and all the prophets spoke concerning Christ, and that He would enter into His glory through the suffering of His passion, by what reason do those who, according to the measure of their abilities, neither investigate the Scriptures as to how they pertain to Christ nor desire to attain the glory they wish to have with Christ through the sufferings of tribulations, boast themselves to be Christians?
Luke 24:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But if Moses and the Prophets spoke of Christ, and prophesied that through His Passion He would enter into glory, how does that man boast that he is a Christian, who neither searches how these Scriptures relate to Christ, nor desires to attain by suffering to that glory which he hopes to have with Christ.
Luke 24:29 — On the Gospel of Luke
And they approached the village to which they were going, and He made as if He would go further, and they constrained Him, saying: Stay with us, because it is evening, and the day is now far spent. And He went in to stay with them. The truth did nothing simple through duplicity, but what is said: He made as if He would go further, He appeared to the disciples in such a body, as was in their mind. However, they had to be tested to see if those who, even if they did not yet love Him as God, could at least love Him as a stranger. But because those with whom the Truth walked could not be estranged from charity, they invited Him to the lodging as if He were a stranger. Why do we say they invited, when it is written there: And they constrained Him? From which certainly it is understood, that strangers are not only to be invited to lodging, but also to be compelled.
Luke 24:30 — On the Gospel of Luke
And it came to pass, as He sat at meat with them, He took bread, and blessed it, and brake, and gave it to them. And their eyes were opened, and they recognized Him. Whom they did not recognize in the explanation of Holy Scripture, they recognize in the breaking of the bread. They were not enlightened by hearing the commandments of God, but by doing they were enlightened. Because it is written: Not the hearers of the law are just before God, but the doers of the law shall be justified (Rom. II). Therefore, whoever wishes to understand what they have heard, let them hasten to fulfill by action what they have already understood.
Luke 24:31 — On the Gospel of Luke
And he vanished from their sight. And they said to one another, "Were not our hearts burning within us while he spoke to us on the way and opened the Scriptures to us?" "I have come to cast fire upon the earth, and how I wish it were already kindled (Luke 12:49)." The Lord indeed sent fire upon the earth when he kindled the hearts of the carnal with the breath of the Holy Spirit. And the earth burns when the hearts of the carnal, previously cold in their own pleasures, abandon the desires of the present age and are set aflame with the love of God. "Were not our hearts burning within us while he spoke to us on the way and opened the Scriptures to us?" they ask. For indeed, upon hearing the word, the mind ignites, the coldness of the body recedes, the mind becomes anxious with a desire for the heavenly, alien to earthly desires. True love which has filled this mind torments in tears. But while it is tormented with such ardor, it is fed by its very torments, it delights in hearing heavenly precepts, and as it is instructed by each commandment, it is as if it is set on fire by so many torches.
Luke 24:34 — On the Gospel of Luke
And they got up that very hour, returned to Jerusalem, and found gathered the eleven and those who were with them, saying that the Lord has truly risen and has appeared to Simon. By now, there was a report that Jesus had risen, made by those women, and by Simon Peter to whom He had already appeared. For indeed, these two found them speaking when they arrived in Jerusalem. Therefore, it could be that out of fear they did not want to say on the way that they had heard He had risen, when they only said that the women had seen angels. For they did not know with whom they were speaking, and rightly could be anxious that, by carelessly proclaiming Christ's resurrection, they might fall into the hands of the Jews. Therefore, it is understood that the Lord first appeared to Peter among all the men, at least from all those whom the four evangelists and the apostle Paul have mentioned. For Paul speaks to the Corinthians about the Lord, saying that He was buried, and that He rose again on the third day according to the Scriptures, and that He appeared to Cephas, and then to the eleven.
Luke 24:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It seems that our Lord appeared to Peter first of all those whom the four Evangelists and the Apostle mention.
Luke 24:35 — On the Gospel of Luke
And they recounted what had happened on the road, and how they recognized him in the breaking of the bread. Besides the fact that because of their still ignorant understanding, it was necessary for Christ to die and to rise again, their eyes experienced something similar, not because truth was deceiving, but because they themselves were unable to perceive the truth, and thought something different from reality. Also, for the reason of a certain mystery, it happened that another form was shown to them in him, so that they would not recognize him except in the breaking of the bread, lest anyone suppose that he recognized Christ if he is not a partaker of his body, that is, of the Church, whose unity in the sacrament of the bread the Apostle commends, saying: One bread, one body, we are many (Rom. 12), so that when he gave them the blessed bread, their eyes would be opened, and they would recognize him. Their eyes were indeed opened to his recognition, the hindrance by which they were held being removed, so that they did not recognize him. However, we may not unreasonably consider that this hindrance in their eyes was from Satan so that Jesus would not be recognized, yet Christ permitted it up to the sacrament of the bread, so that by sharing in the unity of his body, it may be understood that the enemy's hindrance is removed, so that Christ may be recognized.
Luke 24:36 — Homilies on the Gospels 2.9
We must also see that when the Savior appeared to his disciples, he immediately imposed on them the joys of peace. He repeated that same thing that is a part of the celebrated glory of immortality that he gave as a special pledge of salvation and life when he was about to go to his passion and death. "Peace I leave to you. My peace I give you." The angels seen soon after he was born also proclaimed the grace of this favor to the shepherds, praising God and saying, "Glory to God in the highest, and on earth peace to men of good will." Certainly the entire divinely arranged plan of our Redeemer's coming in the flesh is the reconciliation of the world. For this purpose, he became incarnate, suffered and was raised from the dead. He did this to lead us, who had incurred God's anger by sinning, back to God's peace by his act of reconciliation. The prophet correctly gave him the names "Father of the world to come" and "Prince of Peace." The apostle also wrote about him to those from among the nations who had believed. He said, "Coming, he brought the good news of peace to you who were from far off and peace to those who were near, since through him we both have access in one Spirit to the Father."
Luke 24:36 — On the Gospel of Luke
While they were talking about these things, Jesus stood in their midst, and said to them: Peace be with you. It is I, do not be afraid. This appearance of the Lord after the resurrection is also understood to be mentioned by John, who speaks thus: So when it was evening on that day, the first day of the week, and the doors were closed where the disciples were for fear of the Jews, Jesus came and stood in their midst, and said to them: Peace be with you, etc. But what John says, that Thomas was not with them at the time, agrees with the account according to Luke, when the two, of whom one was Cleopas, returned to Jerusalem and found the eleven and those who were with them gathered together, it is undoubtedly to be understood that Thomas had gone out from there before the Lord appeared to them while they were speaking these things.
Luke 24:36 — Homilies on the Gospels 11.9
First, we must note and diligently remember that the Lord condescended to stand in the middle of his disciples who were speaking around him and to reveal his presence in a vision of himself. This is what he promised elsewhere to all the faithful, saying, "Where there are two or three gathered together in my name, there am I in their midst." In order to strengthen the steadfastness of our faith, which the presence of the divine benevolence always brings, he wished sometimes to show this by the presence of a physical vision of himself. Although we are lying far below the apostles' feet, in our case we must trust that this same thing happens to us by his mercy. He is in our midst as often as we come together and gather in his name. His name is Jesus, that is, "Savior." When we come together to speak about receiving our eternal salvation, it is undoubtedly true that we are gathered in the name of Jesus. It is not permissible to doubt that he is present among us as we are talking about the things that he himself loves. The more truly he is present, the better we retain in a more perfect heart what we profess with our mouth.
Luke 24:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The disciples had known Christ to be really man, having been so long a time with Him; but after that He was dead, they do not believe that the real flesh could rise again from the grave on the third day. They think then that they see the spirit which He gave up at His passion. Therefore it follows, But they were terrified and affrighted, and supposed that they had seen a spirit. This mistake of the Apostles was the heresy of the Manichæans.
Luke 24:37 — On the Gospel of Luke
They were troubled and terrified, thinking they were seeing a spirit. This is what the Manichean heretics suspect and believe about Christ, that He was not true flesh, but a spirit. This first thought arose in the hearts of the apostles. And indeed those Manicheans never believed that Jesus was a man. However, the disciples knew the man with whom they had conversed for such a long time. But after He died, could they believe that what they knew could be raised again if it could die? Therefore, He appeared to their eyes as the one they knew. And not believing that true flesh could rise from the grave on the third day, they thought they were seeing a spirit. This error of the apostles is the sect of the Manicheans. However, when these things are objected to them, they usually respond in this way: What harm do we believe? We believe Christ as God, we believe He was a spirit, we do not believe He was flesh. Spirit is better than flesh. We believe what is better; we do not wish to believe what is worse. If there is nothing wrong with this statement, let Jesus leave His disciples in this error. What harm did the disciples believe too? They believed Christ to be a spirit. For they did not think He was nothing, but a spirit. If you think you are at risk from a small sickness, listen to the doctor's sentence.
Luke 24:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
What thoughts indeed but such as were false and dangerous. For Christ had lost the fruit of His passion, had He not been the Truth of the resurrection; just as if a good husbandman should say, What I have planted there, I shall find, that is, the faith which descends into the heart, because it is from above. But those thoughts did not descend from above, but ascended from below into the heart like worthless plants.
Luke 24:38 — On the Gospel of Luke
And He said to them: Why are you troubled, and why do thoughts arise in your hearts? What kind of thoughts, if not false, morbid, pernicious? For Christ would have lost the fruit of His passion if the truth of the resurrection did not exist. Why are you troubled, and why do thoughts arise in your hearts? As a good farmer would say: What I planted there, I will find there, not thorns which I did not plant. Let it descend into your heart, because it is from above. But these thoughts did not descend from above, but in the very heart like a bad herb they arose.
Luke 24:40 — On the Gospel of Luke
And when he had said this, he showed them his hands and feet. Not only the hands and feet, which bore the marks of the nails, but also the side which had been pierced by a spear, as attested by John, he showed. So that by showing the scars of his wounds, he might heal their wound of doubt and unbelief. Indeed, just as after the resurrection he graciously revealed the places of the nails and the spear to strengthen the faith and hope of his disciples, so in the day of judgment he will come revealing the same signs of his passion and the very cross itself to confound the wickedness and unbelief of the proud. Clearly, that he might show to all, angels and men alike, that it is him who died for the impious and by the impious, and they shall see (as it is written) him whom they pierced, and all the tribes of the earth shall mourn over him (Rev 1:7). Certainly, it must be noted that the Gentiles are accustomed to raising a challenge in this place, and foolishly ridicule the faith in our hoped-for resurrection. For if your God (they say) could not heal the wounds inflicted by the Jews on himself, but as you say, took the marks of the scars with him to heaven, with what boldness do you believe that he will restore your bodies from dust to their entirety? To which the response must be that our God, who raised his flesh, glorified now with perpetual immortality, from the sepulcher when and how he chose, also restored it as he willed. For it does not follow that he who is proven to have done greater things would be unable to do lesser ones. But certainly, out of grace of his dispensation, he who did the greater chose not to erase the lesser, that is, he who destroyed the realms of death chose not to obliterate the signs of death. First, evidently, so that through these he might establish the faith of his resurrection for the disciples. Then, so that while interceding with the Father for us, he might always show what kind of death he endured for the life of mortals. Third, so that he might always renew the signs of the same death by which they have been redeemed, generously aiding them, so that they might never cease to sing the mercies of the Lord eternally, but let those say, who have been redeemed by the Lord, that he is good, for his mercy endures forever. Finally, so that, in the judgment, he might also demonstrate to the faithless how justly they are condemned, by showing, among other crimes, even the scars of the wounds he received from them. Just as if some most valiant man, by the command of his King, striving in singular combat for the salvation of the entire people, should receive many wounds but nonetheless kill the enemy, plunder his spoils, and bring victory to his people; and when asked by the physician tasked with his care whether he desires to be healed in such a way that no traces of the wounds remain or rather that the scars should remain while all deformity and filth are completely absent, he would reply that he prefers to be healed in such a way that, having fully recovered his former state of health and glory, he perpetually carries with him the signs of such a great triumph. Likewise, the Lord, for the perpetual sign of victory, preferred to bring the scars of the wounds of his passion with him to heaven, rather than to erase them. Yet, none of this detracts from the faith in our resurrection, concerning which it is prophesied with true promise: Not a hair of your head will perish (Luke 21:18).
Luke 24:41 — On the Gospel of Luke
But while they still did not believe for joy and marvelled, he said: "Have you anything here to eat?" To show forth the truth of his resurrection, he not only allowed himself to be touched by the disciples but also deigned to eat with them. Not indeed because he needed food after the resurrection, nor signifying that in the resurrection which we await we will need food, but so that he might confirm the nature of the resurrected body in such a manner that they would not think it a mere spirit, nor believe he appeared to them in semblance alone. He ate by power, not necessity. For the thirsty earth absorbs water differently from how the burning rays of the sun draw it; the former out of need, the latter by power.
Luke 24:42 — On the Gospel of Luke
Then they offered him a piece of broiled fish, and a honeycomb. And when he had eaten before them, he took the remains and gave them to them. What do we believe the broiled fish to signify, if not the Mediator between God and men, himself suffering as a man? For he deigned to hide in the waters of the human race and willed to be caught in the snare of our death, and as it were, to be roasted by the fire of his passion. But he who deigned to become a broiled fish in his passion, was to us a honeycomb in his resurrection. Or does the one who willed in the broiled fish to symbolize the tribulations of his passion, in the honeycomb wish to express both natures of his person? For the honeycomb is honey in wax. The honey in the wax is divinity in humanity. Thus, the Redeemer manifests his own, so that he might lay out for us the path to follow. For behold, he wished to join a honeycomb with his broiled fish because assuredly he receives into eternal rest in his body those who here endure tribulations for God and do not withdraw from the love of interior sweetness. When a honeycomb is taken with a broiled fish, it means that those who here take on affliction for the truth are there satisfied with true sweetness.
Luke 24:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But mystically, the broiled fish of which Christ ate signifies the sufferings of Christ. For He having condescended to lie in the waters of the human race, was willing to be taken by the hook of our death, and was as it were burnt up by anguish at the time of His Passion. But the honeycomb was present to us at the resurrection. By the honeycomb He wished to represent to us the two natures of His person. For the honeycomb is of wax, but the honey in the wax is the Divine nature in the human.
Luke 24:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
To convey therefore the truth of His resurrection, He condescends not only to be touched by His disciples, but to eat with them, that they might not suspect that His appearance was not actual, but only imaginary. Hence it follows, And when he had eaten before them, he took the remnant, and gave to them. He ate indeed by His power, not from necessity. The thirsty earth absorbs water in one way, the burning sun in another way, the one from want, the other from power.
Luke 24:44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But after that He was seen, touched, and had eaten, lest He should seem to have mocked the human senses in any one respect, He had recourse to the Scriptures. And he said unto them, These are the words which I spake unto you, when I was yet with you, that is, when I was yet in the mortal flesh, in which ye also are. He indeed was then raised again in the same flesh, but was not in the same mortality with them. And He adds, That all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms, concerning me.
Luke 24:44 — Homilies on the Gospels 11.15
When he was about to ascend into heaven, our Lord first took care to instruct his disciples diligently concerning the mystery of faith in him. They might therefore preach it with greater certainty to the world, because they had received it from the mouth of Truth himself and recognized that the words of the prophets had long ago foreshadowed it. He appeared to them after the triumph of his resurrection, according to what we heard just now when the Gospel was read. He said, "These are the words which I spoke to you when I was still with you." That means, "When I still had a corruptible and mortal body like yours." "Everything written about me in the law of Moses and the prophets and the psalms must be fulfilled." He said that he fulfilled the mysteries which Moses, the prophets and the psalms proclaimed. It is perfectly evident that the church is one in all its saints and that the faith of all the chosen is the same, of those who preceded and who followed his coming in the flesh. We are saved through faith in his incarnation, passion and resurrection that have been accomplished.
Luke 24:44 — On the Gospel of Luke
And he said to them: These are the words which I spoke to you while I was still with you. That is, while I was still in the mortal flesh in which you also are. For then he had been resurrected in the same flesh, but was not with them in the same mortality. And indeed he was with them for forty days after he rose again (as it is read) by the exhibition of bodily presence, but he was not with them in the fellowship of human frailty.
Luke 24:45-46 — On the Gospel of Luke
Then he opened their minds to understand the Scriptures, and he said to them: Because it is written thus, and thus it was necessary for Christ to suffer, and to rise from the dead on the third day. He offers himself to be seen with the eyes, he offers himself to be handled by the hands. It is not enough to read, he recalls the Scriptures. And this is not enough, he opens the mind, so that what you read you understand. Then after commending the truth of his body, he commends the unity of the Church.
Luke 24:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
After having presented Himself to be seen with the eye, and handled with hands, and having brought to their minds the Scriptures of the law, He next opened their understanding that they should understand what was read.
Luke 24:46-47 — Homilies on the Gospels 11.9
The disciples learned that their Maker subjected himself to countless kinds of abuses at the hands of the wicked and even to the sentence of death for their salvation. This effectively stirred them up to tolerate adversities of every kind for their salvation. They remembered that through his sacraments they had been cleansed, sanctified and united to the body of him who, when he had tasted death for them, presented an example of a speedy rising from death. For what other reason might they more fittingly receive the hope of their own resurrection?"It was necessary for the Christ to suffer and rise from the dead on the third day," he said, "and for you to preach repentance and forgiveness of sins in his name among all nations." There was certainly a necessary sequence. First, Christ had to shed his blood for the redemption of the world. Then, through his resurrection and ascension, he opened to human beings the gate of the heavenly kingdom. Last, he sent those who would preach to all nations throughout the world the word of life and administer the sacraments of faith. By these sacraments, they could be saved and arrive at the joys of the heavenly fatherland, with the human being Jesus Christ. He is the very mediator between God and human beings working with them. He lives and reigns forever and ever. Amen.
Luke 24:46-47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But Christ would have lost the fruit of His Passion had He not been the Truth of the resurrection, therefore it is said, And to rise from the dead. He then after having commended to them the truth of the body, commends the unity of the Church, adding, And that repentance and remission of sins should be preached in his name among all nations.
Luke 24:47 — Homilies on the Gospels 11.15
The preaching of repentance and the forgiveness of sins through confession of Christ's name appropriately started from Jerusalem. The first root of faith in him would be brought out where the splendor of his teaching and virtues, the triumph of his passion, the joy of his resurrection and ascension were accomplished. The first shoot of the blooming church, like some kind of great vine, would be planted. By an increase in the spreading of the Word, the church would extend the branches of its teaching into the whole wide world. The prophecy of Isaiah would be brought to fulfillment. He said, "The law will go forth from Zion and the word of the Lord from Jerusalem, and he will judge the nations and convict many peoples." It was appropriate that the preaching of repentance and the forgiveness of sins, good news to be proclaimed to idolatrous nations and those defiled by various evil deeds, should start from Jerusalem. Perhaps some of the nations, thoroughly terrified by the magnitude of Jerusalem's offenses, might doubt the possibility of obtaining pardon if it performed fruits worthy of repentance. He granted pardon even to those at Jerusalem who had blasphemed and crucified the Son of God.
Luke 24:47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Not only because to them were entrusted the oracles of God, and theirs is the adoption and the glory, but also that the Gentiles entangled in various errors might by this sign of Divine mercy be chiefly invited to come to hope, seeing that to them even who crucified the Son of God pardon is granted.
Luke 24:47 — On the Gospel of Luke
And that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. The rage of the heretics is not hidden in a corner; the Church is spread throughout the whole world; all nations have the Church, let no one deceive us, it is the true one, it is catholic, it began at Jerusalem, it reached us, and it is there and here. For it did not leave there to come here. It grew, it did not migrate. And rightly it is written among the other sacraments of the Lord's mercy, and it was fitting that the ministers of the word, who were to preach repentance and remission of sins in the name of Christ crucified and risen from the dead among all nations, should begin at Jerusalem, not only because the oracles of God were entrusted to them, because theirs is the adoption of sons, and the glory, and the covenants, and the lawgiving, and the service, and the promises, because theirs are the fathers, and from them is Christ according to the flesh, who is over all, God blessed forever (Rom. IX), but also so that the nations, entangled in various errors and crimes, might be called to the hope of obtaining pardon, by this very sign of Divine mercy, which they would see granted even to those who crucified the Son of God, not only the pardon of guilt by the Father, but also the joy of eternal life.
Luke 24:49 — Homilies on the Gospels 11.15
He said, "You are witnesses of these things. And I send upon you the promise of my Father." He calls the gift of the Holy Spirit "the promise of his Father." … He added something about their promised waiting when he said, "Stay in the city until you are clothed with power from on high." He pledged that power would come down upon them from on high, because although they already possessed the Holy Spirit, they received him more fully once Christ ascended into heaven. Even before his passion, by the power of the Holy Spirit they were casting out many demons, healing many sick persons and preaching the word of life to whom they could. Once he had risen from the dead, they were especially refreshed by the grace of the same Spirit. John writes, "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained." He clothed them with his greater virtue from on high when they received him in fiery tongues ten days after the Lord's ascension. They were inflamed with such great assurance of strength that any threats from the rulers could not prevent them from speaking to everyone in the name of Jesus.
Luke 24:49 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But concerning the power, that is, the Holy Spirit, the Angel also says to Mary, And the power of the Highest shall overshadow thee. (Luke 1:35.) And the Lord Himself says elsewhere, For I know that virtue is gone out of me. (Luke 8:45.)
Luke 24:49 — On the Gospel of Luke
But you are witnesses of these things, and I send the promise of my Father upon you. The grace of the Holy Spirit is called the promise of the Father, and in the Gospel of John it is more fully and also briefly intimated here...
Luke 24:50 — Homilies on the Gospels 11.15
"Then he led them out to Bethany, and lifting up his hands, he blessed them." Our Redeemer appeared in the flesh to take away sins, remove what humans deserved because of the first curse, and grant believers an inheritance of everlasting blessing. He rightly concluded all that he did in the world with words of blessing. He showed that he was the very one of whom it was said, "For indeed he who gave the law will give a blessing." It is appropriate that he led those whom he blessed out to Bethany, which is interpreted "house of obedience." Contempt and pride deserved a curse, but obedience deserved a blessing. The Lord himself was made obedient to his Father even unto death, so that he might restore the lost grace of blessing to the world. He gives the blessing of heavenly life only to those who strive in the holy church to comply with the divine commands.
Luke 24:50 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Having omitted all those things which may have taken place during forty-three days between our Lord and His disciples, St. Luke silently joins to the first day of the resurrection, the last day when He ascended into heaven, saying, And he led them out as far as to Bethany. First, indeed, because of the name of the place, which signifies "the house of obedience." For He who descended because of the disobedience of the wicked, ascended because of the obedience of the converted. Next, because of the situation of the same village, which is said to be placed on the side of the mount of Olives; because He has placed the foundations, as it were, of the house of the obedient Church, of faith, hope, and love, in the side of that highest mountain, namely, Christ. But He blessed them to whom He had delivered the precepts of His teaching; hence it follows, And he lifted up his hands, and blessed them.
Luke 24:50 — On the Gospel of Luke
He led them out as far as Bethany, and lifting up his hands, he blessed them. And it happened that while he blessed them, he parted from them, and was carried up into heaven. Omitting all that could have been done by him with the disciples over forty days, he silently joins the first day of his resurrection to the last day on which he ascended into heaven. Beautifully, as he was about to ascend into heaven, he led the disciples whom he blessed out to Bethany. Firstly, because of the name of the city, which is called the house of obedience. Because he who descended due to the disobedience of the perverse, ascended surely due to the obedience of the converted: For he died, as the Apostle says, for our offenses, and rose again for our justification (Romans 4). Secondly, also because of the location of the same village, or little city, which is said to be situated on the side of the Mount of Olives. Because evidently the house of the obedient Church, worthy of apostolic hospitality, has established its foundations not elsewhere but on the very side of the high mountain, that is, the side of Christ, faith, hope, and love. From which indeed, through the lance-opened side, it delighted to see the sacraments of blood and water, by which it is both born and nourished, flow forth. From whose most abundant peak, that is, from the summit of divinity, it desires the gifts of spiritual anointing, and eagerly expects the promises of perpetual light and peace. Thirdly, because as John writes, Bethany was near Jerusalem, about fifteen furlongs off (John 11). This number, indeed, due to the seven and eight which comprise it, fits the mysteries of the Scriptures, whether representing the life that is now or the life to come, or the Old and New Testament, or the rest of souls in the future and the resurrection of the flesh, or certainly something else entirely containing a heavenly and spiritual secret. And therefore rightly, to those to whom he opened the knowledge of both Testaments, whom he also taught every rule of living and hoping, he led out to the place where he would bless them and give them teaching commands, fifteen furlongs away. Rightly he separated the place of his glorious ascension from the place of his most victorious passion by fifteen furlongs, so that he might strengthen all who desire to live or die for him, with both the desire and love of first resting after death and finally being resurrected from the dead.
Luke 24:51 — Homilies on the Gospels 11.15
"While he was blessing them, he departed from them and was carried into heaven." We must note that the Savior ascended into heaven after he gave his blessing to his disciples. At the same time, we must remember that, as we read in the Acts of the Apostles, angels appeared to them as they were watching his ascension. They said to them, "He will come in the same way as you have seen him going into heaven." We must labor with all eagerness to understand that the Lord will descend to judge us in the same form and substance of flesh with which he ascended. Since he departed blessing his apostles, he will also make us worthy of his blessing when he returns. He will give us the same status as those to whom he is going to say as they stand at his right hand, "Come, you who are blessed by my Father, receive the kingdom."
Luke 24:52-53 — On the Gospel of Luke
And they worshiped and returned to Jerusalem with great joy, and they were continually in the temple praising and blessing God. As the Lord ascended into heaven, the disciples worshiping in the place where His feet had last stood, immediately returned to Jerusalem, because there they were commanded to wait for the promise of the Father, which they had heard through the mouth of the Lord. They bring great joys, because they rejoice that their God and Lord, after the triumph of the resurrection, has also penetrated the heavens. They remain continually in the temple praising and blessing God, so that, in the place of prayer and among the devotions of praises, they might wait with ready and prepared hearts for the promised coming of the Holy Spirit. And we, following the example of the disciples, after celebrating in Jerusalem, and this in the vision of peace, the solemnities of the Lord's passion and resurrection, let us soon seek the fields of Bethany with Christ as our guide, so that with a peaceful mind, and already calmed from every whirlwind of discord, we might be imbued with the sacraments of His body and blood: let us ensure that we exist in the house of obedience, truly following His footsteps, who, to give us a form of living, was made obedient unto death (Philippians II). Thus indeed we also daily deserve to be exalted by His blessing, if, daily mindful of His triumphant ascension into heaven, praising and blessing God, in Jerusalem, that is, in the already and greatly desired vision of the heavenly peace, we rest, like men awaiting their lord when he returns from the wedding feast (Luke XII). Since the blessed evangelist Luke, among the four animals of heaven, is received as signified by the calf, by whose sacrifice those chosen for the priesthood were commanded to be initiated, because he undertook to set forth the priesthood of Christ more fully than the others, beautifully beginning his gospel from the ministry of the temple through the priesthood of Zechariah, he completed it in the devotion of the temple, when he concluded with the apostles there, namely, future ministers of the new priesthood, not in the blood of victims, but in the praise and blessing of God. Amen.
Luke 24:52-53 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
When the Lord ascended into heaven, the disciples adoring Him where His feet lately stood, immediately return to Jerusalem, where they were commanded to wait for the promise of the Father; for it follows, And they worshipped him, and returned, &c. Great indeed was their joy, for they rejoice that their God and Lord after the triumph of His resurrection had also passed into the heavens.
Luke 24:52-53 — Homilies on the Gospels 11.15
"Worshiping, they returned to Jerusalem with great joy and were continually in the temple praising and blessing God." Dearly beloved brothers and sisters, we should always remember, especially in this place, our Lord's words as he was glorifying his disciples: "Blessed are the eyes that see what you see." Who is truly capable of describing or of worthily imagining how with blessed sorrow they lowered to the earth the eyes with which they had looked at him whom the heavens were worshiping as their king? He was now returning to the throne of his Father's glory with the conquered mortal nature that he had taken. How sweet were the tears that they poured out when they were burning with lively hope and gladness over the prospect of their own entry into the heavenly fatherland! They knew that their God and Lord was now bringing there part of their own nature! Such a sight rightly restored them! Then they worshiped in the place where his feet stood. With many tears, they wet the place where he had most recently planted his footsteps. Then they immediately returned to Jerusalem, where he ordered them to wait for the coming of the Holy Spirit.
Matthew 1:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Luc. c. 3.) Mary is interpreted, 'Star of the Sea,' after the Hebrew; 'Mistress,' after the Syriac; as she bare into the world the Light of salvation, and the Lordr.
Matthew 2:13-14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. in. Nat. Innocent.) The flight into Egypt signifies that the elect are often by the wickedness of the bad driven from their homes, or sentenced to banishment. Thus He, who, we shall see below, gave the command to His own, When they shall persecute you in one city, flee ye to another, first practised what He enjoined, as a man flying before the face of man on earth. He whom but a little before a star had proclaimed to the Magi to be worshipped as from heaven.
Matthew 2:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. in Nat. Innocent.) In this death of the children the precious death of all Christ's martyrs is figured; that they were infants signifies, that by the merit of humility alone can we come to the glory of martyrdom; that they were slain in Bethlehem and the coasts thereof, that the persecution shall be both in Jerusalem whence the Church originated, and throughout the world; in those of two years old are figured the perfect in doctrine and works; those under that age the neophytes; that they were slain while Christ escaped, signifies that the bodies of the martyrs may be destroyed by the wicked, but that Christ cannot be taken from them.
Matthew 2:19-20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. in Nat. Innoc.) This slaughter of the infants for the Lord's sake, the death of Herod soon after, and Joseph's return with the Lord and his mother to the land of Israel, is a figure showing that all the persecutions moved against the Church will be avenged by the death of the persecutor, peace restored to the Church, and the saints who had concealed themselves return to their own places. Or the return of Jesus to the land of Israel on the death of Herod shows, that, at the preaching of Enoch and Elijahc, the Jews, when the fire of modern jealousy shall be extinguished, shall receive the true faith.
Matthew 3:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Gloss. ord. in cap. iv. 1.) In like manner has He cried from the beginning through the voice of all who have spoken aught by inspiration. And yet is John only called, The voice; because that Word which others showed afar off, he declares as nigh.
Matthew 5:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in loc. quoad sens.) Or, Christ Himself has lighted this lamp, when He filled the earthen vessel of human nature with the fire of His Divinity, which He would not either hide from them that believe, nor put under a bushel that is shut up under the measure of the Law, or confine within the limits of any one oration. The lampstand is the Church, on which He set the lamp, when He affixed to our foreheads the faith of His incarnation.
Matthew 8:2-4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. in Dom. 3 Epiph.) Should any be perplexed how, when the Lord seems here to approve Moses' offering, the Church does not receive it, let him remember, that Christ had not yet offered His body for a holocaust. And it behoved that the typical sacrifices should not be taken away, before that which they typified was established by the testimony of the Apostles' preaching, and by the faith of the people believing. By this man was figured the whole human race, for he was not only leprous, but, according to the Gospel of Luke, is described as full of leprosy. For all have sinned, and need glory of God; (Rom. 3:23.) to wit, that glory, that the hand of the Saviour being stretched out, (that is, the Word being made flesh,) and touching human nature, they might be cleansed from the vanity of their former ways; and that they that had been long abominable, and cast out from the camp of God's people, might be restored to the temple and the priest, and be able to offer their bodies a living sacrifice to Him to whom it is said, Thou art a Priest for ever. (Ps. 110:4.)
Matthew 8:14-15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in loc.) Figuratively; Peter's house is the Law, or the circumcision, his mother-in-law the synagogue, which is as it were the mother of the Church committed to Peter. She is in a fever, that is, she is sick of zealous hate, and persecutes the Church. The Lord touches her hand, when He turns her carnal works to spiritual uses.
Matthew 8:23-27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in loc.) Or; The boat is the present Church, in which Christ passes over the sea of this world with His own, and stills the waves of persecution. Wherefore we may wonder, and give thanks.
Matthew 8:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Luc. 8.) Or; The swine are they that delight in filthy manners; for unless one live as a swine, the devils do not receive power over him; or at most, only to try him, not to destroy him. That the swine were sent headlong into the lake, signifies, that when the people of the Gentiles are delivered from the condemnation of the dæmons, yet still they who would not believe in Christ, perform their profane rites in secret, drowned in a blind and deep curiosity.
Matthew 8:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Luc. 8.) That they that fed the swine, fled and told what was done, signifies that even the leaders of the wicked though they shun the law of Christianity, yet cease not to proclaim the wonderful power of Christ.
Matthew 8:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Luc. 8.) When struck with terror, they entreat Him to depart from them, they signify a great number who, well satisfied with their ancient life, show themselves willing to honour the Christian law, while they declare themselves unable to perform it.
Matthew 9:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Luc.) As though He had said, To you she is dead, but to God who has power to give life, she sleeps only both in soul and body.
Matthew 10:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For the number twelve, which is made up of three into four, denotes that through the four quarters of the world they were to preach the faith of the holy Trinity.
Matthew 15:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 7, 1.) Taking carnally those words of the Prophets, in which it is said, Wash, and he ye clean, they, observed it only in washing the body; (Is. 1:16.) hence they had laid it down that we ought not to eat with unwashen hands.
Matthew 18:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.)f; Or, By the ninety-nine sheep, which He left on the mountains, are signified the proud to whom a unit is still wanting for perfection. When then He has found the sinner, He rejoices over him, that is, He makes his own to rejoice over him, rather than over the false righteous.
Matthew 18:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) The Lord found the sheep when He restored man, and over that sheep that is found there is more joy in heaven than over the ninety and nine, because there is a greater matter for thanksgiving to God in the restoration of man than in the creation of the Angels. Wonderfully are the Angels made, but more wonderfully man restored.
Matthew 26:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Luc. 22:39.) Beautifully after the disciples have been filled with the Sacraments of His Body and Blood, and, commended to the Father in a hymn of pious intercession, does He lead them into the mount of Olives; thus by type teaching us how we ought, by the working of His Sacraments, and the aid of His intercession, mount up to the higher gifts of the virtues and the graces of the Holy Spirit, with which we are anointed in our hearts.
Matthew 28:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in loc.) Otherwise; It may be understood that they began to come in the evening, but that it was the dawn of the first day of the week when they reached the sepulchre; that is, that they prepared the spices for anointing the Lord's body in the evening, but that they took them to the sepulchre in the morning. This has been so shortly described by Matthew, that it is not quite clear in his account, but the other Evangelists give the order more distinctly. The Lord was buried on the sixth day of the week, and the women returning from the sepulchre prepared spices and ointments as long as it was lawful to work; on the sabbath they rested, according to the commandment, as Luke plainly declares; and when the Sabbath was past and the evening was come, and the season of labour returned, with zealous devotion they proceeded to purchase such spices as they yet lacked, (this is implied in Mark's words, when the sabbath was past, that they might go and anoint Jesus, for which purpose they come early in the morning to the sepulchre. (Hom. Æst. i.) For from the beginning of the creation of the world until now, the course of time has followed this arrangement, that the day should go before the night, because man, fallen by sin from the light of paradise, has sunk into the darkness and misery of this world. But now most fitly night goes before day, when, through faith in the resurrection, we are brought back from the darkness of sin and the shadow of death to the light of life, by the bounty of Christ.
Matthew 28:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The earthquake at the Resurrection, as also at the Crucifixion, signifies that worldly hearts must be first moved to penitence by a health-giving fear through belief in His Passion and Resurrection. (ubi sup.) Forasmuch as Christ is both God and man, therefore there lack not amidst the acts of His humanity the ministrations of Angels, due to Him as God. And came and rolled back the stone; not to open the door for the Lord to come forth, but to give evidence to men that He was already come forth. For He who as mortal had power to enter the world through the closed womb of a Virgin, He when become immortal, was able to depart out of the world by rising from a sealed sepulchre. (ubi sup.) And rightly did the Angel appear standing, who proclaimed the Lord's coming into the world, to show that the Lord should come to vanquish the prince of this world. But the Herald of the Resurrection is related to have been seated, to show that now He had overcome him that had the power of death, He had mounted the throne of the everlasting kingdom. He sate upon the stone, now rolled back, wherewith the mouth of the sepulchre had been closed, to teach that He by His might had burst the bonds of the tomb.
Matthew 28:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. ubi sup.) The Lord is rightly seen by His disciples in Galilee, forasmuch as He had already passed from death to life, from corruption to incorruption; for such is the interpretation of Galilee, 'Transmigration.' Happy women! who merited to announce to the world the triumph of the Resurrection! More happy souls, who in the day of judgment, when the reprobate are smitten with terror, shall have merited to enter the joy of the blessed resurrection!
Matthew 28:8-10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. ubi sup.) The Lord is rightly seen by His disciples in Galilee, forasmuch as He had already passed from death to life, from corruption to incorruption; for such is the interpretation of Galilee, 'Transmigration.' Happy women! who merited to announce to the world the triumph of the Resurrection! More happy souls, who in the day of judgment, when the reprobate are smitten with terror, shall have merited to enter the joy of the blessed resurrection!
Matthew 28:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
'Beda, in Hom.' non occ.) When Saint Matthew has vindicated the Lord's Resurrection as declared by the Angel, he relates the vision of the Lord which the disciples had, Then the eleven disciples went into Galilee into a mountain where Jesus had appointed them. For when coming to His Passion the Lord had said to His disciples, After I am risen I will go before you into Galilee; (Matt. 26:32.) and the Angel said the same to the women. Therefore the disciples obey the command of their Master. Eleven only go, for one had already perished.
Matthew 28:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. Æst. in Fer. vi. Pasch.)b. The Lord appeared to them in the mountain to signify, that His Body which at His Birth He had taken of the common dust of the human race, He had by His Resurrection exalted above all earthly things; and to teach the faithful that if they desire there to see the height of His Resurrection, they must endeavour here to pass from low pleasures to high desires. And He goes before His disciples into Galilee, because Christ is risen from the dead, the first fruits of them that slept. (1 Cor. 15:20.) And they that are Christ's follow Him, and pass in their order from death to life, contemplating Him as He appears with His proper Divinity. And it agrees with this that Galilee is interpreted 'revelation.'
Matthew 28:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(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.)
Matthew 28:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
('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.
Matthew 28:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
('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.
Micah 6:8 — On the Tabernacle 3:6
Here is a priest who serves at every hour with great fear while walking humbly with the Lord his God in accordance with the word of the prophet. Meanwhile another priest is hardly capable of having that much fear even when he is about to die and enter into the last judgment before his Lord. But the full expression of the priesthood is comprised of the combination of the teaching of truth with good works. This is in accord with blessed Luke's comment that in writing his Gospel he had composed a treatise concerning all the things that Jesus began both to do and to teach.
Mark 1:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. i. 1) The beginning of this Gospel should be compared with that of Matthew, in which it is said, The book of the generation of Jesus Christ, the Son of David, the Son of Abraham. But here He is called the Son of God. Now from both we must understand one Lord Jesus Christ, Son of God, and of man. And fitly the first Evangelist names Him Son of man, the second, Son of God, that from less things our sense may by degrees mount up to greater, and by faith and the sacraments of the human nature assumed, rise to the acknowledgment of His divine eternity. Fitly also did He, who was about to describe His human generation, begin with a son of man, namely, David or Abraham. Fitly again, he who was beginning his book with the first preaching of the Gospel, chose rather to call Jesus Christ, the Son of God; for it belonged to the human nature to take upon Him the reality of our flesh, of the race of the patriarchs, and it was the work of Divine power to preach the Gospel to the world.
Mark 1:1 — On the Gospel of Mark
The beginning of the Gospel of Jesus Christ, etc. As it is written in Isaiah the prophet. The beginning of the Gospel of Mark should be compared to the beginning of Matthew, where he says: The book of the generation of Jesus Christ, the son of David, etc. And from both, our one Lord Jesus Christ is to be understood as the Son of God and man. And fittingly the first evangelist calls him the Son of Man, the second the Son of God, so that our understanding may gradually rise from the lesser to the greater, and through faith and the sacraments of assumed humanity, ascend to the recognition of divine eternity. Fittingly, he who was to describe human genealogy began with the Son of Man, namely David or Abraham, from whose lineage he assumed the substance of flesh. Fittingly, he who was to start his book from the beginning of the evangelical preaching wished to call our Lord Jesus Christ more as the Son of God, because it was in accordance with both aspects: the human nature from the lineage of patriarchs or kings of flesh, and the divine power to preach the Gospel to the world. Indeed, the Gospel is called the good news. And what is better news than: Repent, for the kingdom of heaven is at hand (Matt. III)? Therefore, it is human to be born humanly, but it is of God to preach the entry of the heavenly kingdom to the repentant. And thus Matthew rightly calls him the Son of David, whom he asserts to come in the flesh. Mark rightly calls him the Son of God, whom he designates at the very front of his writing as the author of the Gospel and the sponsor of the eternal kingdom. It is noteworthy that the holy Evangelists, who left us the written dispensation of the Lord's incarnation, were indeed fired by one spirit in their approach to their writing duty, but each set a different beginning and a different endpoint for their narrative. Matthew, taking his beginning from the nativity of the Lord, carried the sequence of his narration up to the time of the Lord's resurrection. Mark, starting from the beginning of the evangelical preaching, reached up to the time of the Lord's ascension and the preaching of his disciples to all nations over the world. Luke, beginning from the nativity of the forerunner, ended his Gospel in the ascension of the Lord, when the disciples returning to Jerusalem were expecting the advent of the Holy Spirit in divine praises. John, taking his beginning from the eternity of the Word of God, by whom all things were made, himself reached up to the time of the Lord's resurrection by evangelizing. Therefore, intending to write the Gospel, Mark aptly first of all puts forth the testimonies of the prophets by whom this was long ago foretold to happen. So that he might indicate to all that the things he was writing were to be received as true and without a scruple of doubt, because he showed them to have been foreseen and foretold by prophets filled with the Holy Spirit, and at the same time in the same beginning of his Gospel instructs both the Jews, who had received the Law and the Prophets, to also receive the sacraments of the Gospel which their prophets had foretold, and the Gentiles, who had come to the Lord through all the proclamations of the Gospel, to also receive and venerate the authority of the Law and the Prophets, lest anyone, like the heretics, should accept either only the Old Testament or only the New, and thus remain alien to the testament of God.
Mark 1:2-3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Being about to write his Gospel, Mark rightly puts first the testimonies of the Prophets, that he might notify to all, that what he should write was to be received without scruple of doubt, in that he showed that these things were beforehand foretold by the Prophets. At once, by one and the same beginning of his Gospel, he prepared the Jews, who had received the Law and the Prophets, for receiving the grace of the Gospel, and those sacraments, which their own prophecies had foretold; and he also calls upon the Gentiles, who came to the Lord by publishing of the Gospel, to receive and venerate the authority of the Law and the Prophets; whence he says, As it is written in the prophet Isaiah, Behold, &c. (ubi sup.) Or otherwise, we must understand, that, although these words are not found in Isaiah, still the sense of them is found in many other places, and most clearly in this which he has subjoined, The voice of one crying in the wilderness. For that which Malachi has called, the angel to be sent before the face of the Lord, to prepare His way, is the same thing as Isaiah has said is to be heard, the voice of one crying in the wilderness, saying, Prepare ye the way of the Lord. But in each sentence alike, the way of the Lord to be prepared is proclaimed. It may be, too, that Isaiah occurred to the mind of Mark, in writing his Gospel, instead of Malachi, as often happens; which he would, however, without doubt correct, at least when reminded by other persons, who might read his work whilst he was yet in the flesh; unless he thought, that, since his memory was then ruled by the Holy Spirit, it was not without a purpose, that the name of one prophet had occurred to him instead of another. For thus whatsoever things the Holy Spirit spoke by the prophets, are implied each to have belonged to all, and all to each. (ubi sup.) But John is called an angel not by community of nature, according to the heresy of Origena, but by the dignity of his office; for angel in Greek is in Latin, nuntius, (messenger,) by which name that man is rightly called, who was sent by God, that he might bear witness of the light, and announce to the world the Lord, coming in the flesh: since it is evident that all who are priests may by their office of preaching the Gospel be called angels, as the prophet Malachi says, The lips of the priest keep knowledge, and they seek the law at his mouth, because he is the Angel of the Lord of hosts. (Mal. 2:7) (ubi sup.) But as John might be called an angel, because he went before the face of the Lord by his preaching, so he might also be rightly called a voice, because, by his sound, he preceded the Word of the Lord. Wherefore there follows, The voice of one crying, &c. For it is an acknowledged thing that the Only-Begotten Son is called the Word of the Father, and even we, from having uttered words ourselves, know that the voice sounds first, in order that the word may afterwards be heard. (ubi sup.) What he cried is revealed, in that which is subjoined, Prepare ye the way of the Lord, make his paths straight. For whosoever preaches a right faith and good works, what else does he but prepare the way for the Lord's coming to the hearts of His hearers, that the power of grace might penetrate these hearts, and the light of truth shine in them? And the paths he makes straight, when he forms pure thoughts in the soul by the word of preaching.
Mark 1:2 — On the Gospel of Mark
Behold, I send my angel, etc. The angel is called John, not by the association of nature according to the heresy of Origen, but by the dignity of the office. For angel in Greek is called messenger in Latin. By which name, rightly, that man could be called who was sent by God to bear witness to the light (John I), and to announce to the world the Lord coming in the flesh. Nor should it be wondered at mystically that one who is greater than all born of women (Matt. XI) should be called an angel, when it is universally accepted that all who rightly perform the duty of the priestly rank can be called angels because of their duty to evangelize, as the prophet says: The lips of the priest shall keep knowledge, and they shall seek the law at his mouth, for he is the angel of the Lord of hosts (Mal. II).
Mark 1:3 — On the Gospel of Mark
A voice crying out in the desert: Prepare the way of the Lord, etc. It is clear that the only-begotten Son is called the Word of the Father, as John attests, who says: In the beginning was the Word, and the Word was with God, and the Word was God (John 1). And we know from our speech itself that the voice sounds first, so that the word can be heard afterward. Therefore, John is called a voice by the prophet because the word precedes. Thus, the voice is said to precede the Lord's coming because through his ministry the Word of the Father is heard by men. He also cries out in the desert because he announces the consolation of redemption to the forsaken and desolate Judah. What he cries out, however, is revealed when it is added: Prepare the way of the Lord, make straight his paths. Whoever preaches true faith and good works, what else does he do but prepare the way for the Lord to enter the hearts of the listeners, so that the power of grace may penetrate, the light of truth may shine, and make straight paths for God, by forming pure thoughts in the mind through the word of good preaching? Indeed it must be noted that from the prophetic testimonies which Mark has placed, one is only found in Isaiah, while the other is found in Malachi. Yet the evangelist should not be thought to have erred or been deceitful, who says this was written in Isaiah which Isaiah did not write, but rather it should be understood that even if the words placed from Malachi are not found in Isaiah, the sense of them is found in Isaiah, and in several other places, and more clearly in what he himself added here: A voice crying out in the desert: Prepare the way of the Lord, make straight his paths. For who does not see how great the agreement is in both statements? For what Malachi said, that an angel should be sent before the face of the Lord who would prepare his way, is indeed the same as what Isaiah said, that a voice crying out should be heard in the desert, who said: Prepare the way of the Lord, make straight his paths. Because just as John could rightly be called an angel, because he preceded the face of the Lord by preaching, so he could rightly be called the voice, because he preceded the Word of God by sounding it, as was stated above. But in both statements the way of the Lord is similarly preached to be prepared. Therefore, the evangelist is not mistaken, who writes this said by Isaiah: which even if not in the same words, nevertheless he finds written by him in the same sense. However, it could have happened that in the mind of Mark writing the Gospel, Isaiah occurred instead of Malachi, as happens. But he would without any doubt correct this, at least being admonished by others who could read this while he was still living in the flesh, unless he thought that the name of another prophet occurred to his memory, which was governed by the Holy Spirit, not without reason, because the Lord ordained it to be written thus. But why the Lord ordained it so, that most useful cause should be easily thought of, namely, that it is thus hinted that all the holy prophets spoke by one spirit in wonderful agreement, which is much greater than if all the sayings of all the prophets were spoken by the mouth of one man. And therefore, whatever the Holy Spirit said through them should be undoubtedly accepted, and each one's words belong to all, and all to each one. Therefore, what has been said through Isaiah is as much Malachi's as Isaiah's, and what has been said through Malachi is as much Isaiah's as Malachi's, what need was there for Mark to correct when reading to himself what name occurred for another? And rather, following the authority of the Holy Spirit, by whom he certainly more than us felt his mind was governed, thus he would leave this written as it is? For the Lord had ordained to instruct him in this way to show us that there is such great harmony in his words among the prophets, that we should most fittingly even attribute what is found said by Ma…
Mark 1:4 — On the Gospel of Mark
John was baptizing in the desert, etc. It is known by all peoples that John not only preached the baptism of repentance but also administered it to some, yet he could not grant baptism for the remission of sins. For the remission of sins is granted to us solely in the baptism of Christ. Therefore, it must be noted what is said, preaching the baptism of repentance for the remission of sins, because he could not grant the baptism that absolves sins, he preached it, so that just as he preceded the incarnate Word of the Father with the word of preaching, so he might precede the baptism of repentance, by which sins are absolved, with his own baptism, by which sins cannot be absolved. And they were baptized by him in the Jordan River, confessing their sins. An example of confessing sins and promising a better life is given to those who desire to receive baptism, just as while Paul was preaching in Ephesus, many believers were coming confessing and proclaiming their deeds, so that, having renounced their old life, they might merit to be renewed in Christ. Hence, also, it was said to blessed Peter, when various kinds of animals were shown to him in a heavenly sheet: Rise, Peter, kill and eat (Acts X). Which is clearly to say: Kill the unbelievers from what they were before, from renunciation of sins and the promise of pious religion, and thus, having been imbued with the sacraments of the Christian faith, convert them into the members of the holy Church.
Mark 1:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. i. 2) It is evident that John not only preached, but also gave to some the baptism of repentance; but he could not give baptism for the remission of sinsc. For remission of sins is only given to us by the baptism of Christ. It is therefore only said, Preaching the baptism of repentance for the remission of sins; for he preached a baptism which could remit sins, since he could not give it. Wherefore as he was the forerunner of the Incarnate Word of the Father, by the word of his preaching, so by his baptism, which could not remit sins, he preceded that baptism, of penitence, by which sins are remitted.
Mark 1:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) An example of confessing their sins and of promising to lead a new life, is held out to those who desire to be baptized, by those words which follow, confessing their sins.
Mark 1:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It says, clothed in a garment of hair, not in woollen clothes; the former is the mark of an austere garb, the latter of effeminate luxury. But the girdle of skins, with which he was girt, like Elias, is a mark of mortification. And this meat, locusts and wild honey, is suited to a dweller in the wilderness, so that his object in eating was not the deliciousness of meats, but the satisfying of the necessity of human flesh.
Mark 1:6 — On the Gospel of Mark
And John was clothed with camel's hair, etc. He says, with hair, not wool. One is a sign of austere clothing; the other of softer luxury. But the leather belt with which Elijah was girded is a sign of mortification. Furthermore, the following: And he ate locusts and wild honey, is fitting for an inhabitant of solitude, so that he might fulfill the necessity of human flesh, not the pleasures of food. His clothing and his diet can also suitably express the quality of his internal conduct through their significance. For he used harsher garments, just as the Lord bore witness in his praises, saying to the Jews: What did you go out into the wilderness to see? A man clothed in soft garments? Behold, those who wear soft clothing are in kings' houses (Matthew XI), because he did not foster the life of sinners with flattery, but rebuked them with the vigor of harsh exhortation, saying: O generation of vipers, who hath warned you to flee from the wrath to come (Matthew XXIII)? He had a leather belt around his loins, because he crucified his flesh with its vices and desires, which we have learned to be characteristic of those who are of Jesus Christ, as the Apostle attests. He ate locusts and wild honey, for his preaching seemed indeed sweet to the crowds, with the people imagining and all thinking in their hearts about him, whether he might be the Christ. But that opinion quickly vanished, when his listeners learned that he was not the Christ, but the precursor and prophet of Christ. For in honey there is sweetness, in locusts there is an energetic flight, but one that is quickly fleeting.
Mark 1:6 — Homilies on the Gospels 2.19
He esteemed the high priestly garment woven of gold cloth of less value than a garment made of camel's hair, girded with a leather belt. Why? Was it not that he who, by reason of a more perfect justice, had received for himself authority to preach, that he might show, even by the neglect of his ancestral right to the high priesthood, how certainly he was the herald and precursor of a more excellent high priesthood?
Mark 1:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Thus then John proclaims the Lord not yet as God, or the Son of God, but only as a man mightier than himself. For his ignorant hearers were not yet capable of receiving the hidden things of so great a Sacrament, that the eternal Son of God, having taken upon Him the nature of man, had been lately born into the world of a virgin; but gradually by the acknowledgment of His glorified lowliness, they were to be introduced to the belief of His Divine Eternity. To these words, however, he subjoins, as if covertly declaring that he was the true God, I baptize you with water, but he shall baptize you with the Holy Ghost. For who can doubt, that none other but God can give the grace of the Holy Ghost.
Mark 1:7 — On the Gospel of Mark
And he preached, saying: One mightier than I is coming, etc. Among the ancients, it was customary that if one did not wish to take as a wife the one who corresponded to him, the one who would be closest by kinship would loose the shoe strap of that man. What then did Christ appear among men, except as the bridegroom of the holy Church? About whom the same John also says: He who has the bride is the bridegroom (John 3). But since men thought that John was the Christ, which the same John denies, he rightly announces himself to be unworthy to loose the strap of his shoe. As if he openly says: I am not able to uncover the footsteps of the Redeemer, because I unworthily do not assume the name of bridegroom. However, this can be understood in another way. For who does not know that shoes are made from dead animals? The incarnate Lord, coming, indeed appeared as if shod, who in his divinity assumed our mortal decay. But the mystery of this incarnation the human eye cannot penetrate. It can by no means be investigated how the Word is embodied, how the highest and life-giving Spirit is animated within the mother's womb, how he who has no beginning and exists is conceived. The strap of the shoe, therefore, is the binding of the mystery. John, therefore, is not able to loose the strap of his shoe, because even he cannot investigate the mystery of the incarnation, which he recognized through the spirit of prophecy. I baptized you with water, but he will baptize you with the Holy Spirit. John does not yet openly proclaim the Lord as God or the Son of God, but rather only a man stronger than himself. For their listeners, being still unrefined, were not yet capable of grasping such great mysteries, that the eternal Son of God, taking on man from the Virgin, was born again into the world, but they had to be gradually introduced through the recognition of glorified humanity to faith in divine eternity. However, in a certain hidden and veiled manner, he declares this one to be the true God, while confirming that he will baptize with the Holy Spirit. For who can doubt that no other than God can give the grace of the Holy Spirit? But as time went on, when he saw that his listeners were more capable of understanding, he also openly preached him as the Son of God, saying: "But he who sent me to baptize with water said to me: Upon whom you see the Spirit descending and remaining, this is he who baptizes with the Holy Spirit. And I have seen and have testified that this is the Son of God." We are baptized by the Lord in the Holy Spirit, not only when on the day of baptism we are washed in the font of life for the remission of sins, but also daily when we are kindled by the grace of the same Spirit to do the things pleasing to God.
Mark 1:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Now we are baptized by the Lord in the Holy Ghost, not only when in the day of our baptism, we are washed in the fount of life, to the remission of our sins, but also daily by the grace of the same Spirit we are inflamed, to do those things which please God.
Mark 1:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. i. 4) He was baptized, that by being baptized Himself He might show His approval of John's baptisme, and that, by sanctifying the waters of Jordan through the descent of the dove, He might show the coming of the Holy Ghost in the laver of believers.
Mark 1:9 — On the Gospel of Mark
And it came to pass in those days, etc. The Savior received baptism from John for three reasons. First, because He was born a man, He might fulfill all righteousness and humility of the law. Second, that by His baptism He might approve the baptism of John. Third, that sanctifying the water of Jordan, through the descent of the dove, He might show the coming of the Holy Spirit in the washing of believers.
Mark 1:10 — On the Gospel of Mark
And immediately ascending out of the water He saw the heavens opened, etc. The mystery of the Trinity is demonstrated in the baptism of the Lord. The Lord is baptized, the Spirit descends in the form of a dove, and the voice of the Father bearing witness to the Son is heard. The heavens are opened, not by the unbinding of elements, but by spiritual eyes, with which Ezekiel too at the beginning of his book recalls them as opened. Also, a dove sat upon Jesus' head, lest anyone should think that the voice of the Father was made to John, and not to the Lord. Rightly did it say: And the Spirit like a dove descending, and added, and remaining on Him. For this indeed is the special gift conferred upon the Mediator of God and men, that the Holy Spirit, once filling Him, should never depart but remain perpetual in Him. For to His faithful, for the performance of notable virtues and miracles, the grace of the Spirit is sometimes given, sometimes withdrawn. Yet it is never absent to them for the work of piety and justice, for maintaining the love of God and neighbor. Hence of that Spirit it is promised, the Lord saying to them: You know Him because He will remain with you and be in you (John 14). But in the Lord particularly, the Spirit remains always, not as in His elect according to the measure of faith, but as John says: We have seen His glory, the glory as of the Only Begotten of the Father, full of grace and truth (John 1). But the Spirit remains in Him, not from the time only when He was baptized in the Jordan, but rather from the time when He was conceived in the virginal womb. For that the Spirit appeared to descend upon Him at His baptism was a sign of the spiritual grace to be conferred upon us in baptism, to those regenerated from water and the Spirit for the remission of sins, the fuller grace of the same Spirit is customarily given by the heavenly imposition of the bishop's hand. Also, the fact that He saw the heavens opened after baptism, was done for our benefit, by which the gate of the heavenly kingdom is opened through the washing of the regenerating water, which was closed to the whole human race, with cherubim and a flaming sword interposed, when the first parents sinned and were driven from paradise. For this flame is quenched for each faithful person, when he is dipped into the vital waters. He is reconciled to the angelic spirits, when he returns to the peace of his Creator, so that if he keeps the sacraments of faith with a pure heart and body, he may soon, loosed from the flesh, enter the heavenly kingdom. Otherwise, how then were the heavens opened to the Lord, who, when He became man and dwelt with us on earth, equally contained heaven and earth by divine power? But also, the paternal voice was revealed from heaven: You are My beloved Son, in You I am well pleased, not teaching the Son what He did not know, but showing to us what we should believe: that He who came to be baptized with others by John was indeed the true Son of God; not only the Lord of John but of the whole world, and therefore truly able to baptize in the Holy Spirit. The same voice also taught us that by the water of purification and the Spirit of sanctification we could be made sons of God. For as many as received Him, He gave them power to become sons of God (John 1). Also, the Holy Spirit descended in the form of a dove, because it is a very simple animal, and alien to the malice of gall, to figuratively suggest to us that He seeks simple hearts, and does not deign to dwell in impure minds, as was Simon to whom Peter said: You have neither part nor lot in this matter; for I see that you are in the gall of bitterness and in the bond of iniquity (Acts 8).
Mark 1:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. i. 4) And straightway coming up out of the water, he saw the heavens opened, and the Holy Spirit like a dove descending, and resting upon him. But the heavens are opened, not by the unclosing of the elements, but to the eyes of the spirit, to which Ezekiel in the beginning of his book relates that they were opened; (Ezek. 1.) or this His seeing the heavens opened after baptism was done for our sakes, to whom the door of the kingdom of heaven is opened by the laver of regeneration.
Mark 1:10 — Homilies on the Gospels 1.12
The image of a dove is placed before us by God so that we may learn the simplicity favored by him. So let us meditate on the nature of the dove, that from each one of its features of innocence we may learn the principles of a more becoming life. The dove is a stranger to malice. So may all bitterness, anger and indignation be taken away from us, together with all malice. The dove injures nothing with its mouth or talons, nor does it nourish itself or its young on tiny mice or grubs, as do almost all smaller birds. Let us see that our teeth are not weapons and arrows.
Mark 1:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Now the Dove sat on the head of Jesus, lest any one should think that the voice of the Father was addressed to John and not to Christ. And well did he add, abiding on Him; for this is peculiar to Christ, that the Holy Ghost once filling Him should never leave Him. For sometimes to His faithful disciples the grace of the Spirit is conferred for signs of virtue, and for the working of miracles, sometimes it is taken away; though for the working of piety and righteousness, for the preservation of love to God and to one's neighbour, the grace of the Spirit is never absent. But the voice of the Father showed, that He Himself, who came to John to be baptized with the others, was the very Son of God, willing to baptize with the Holy Spirit, whence there follows, And there came a voice from heaven, Thou art my beloved Son, in thee I am well pleased. Not that this informed the Son Himself of a thing of which He was ignorant, but it shows to us what we ought to believe.
Mark 1:12-13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. i. 5) And that no one might doubt, by what spirit he said that Christ was driven into the wilderness, Luke has on purpose premised, that Jesus being full of the Spirit returned from Jordan, (Luke 4:12) and then has added, and was led by the Spirit into the wilderness; lest the evil spirit should be thought to have any power over Him, who, being full of the Holy Spirit, departed whither He was willing to go, and did what He was willing to do. (ubi sup.) But He retires into the desert that He may teach us that, leaving the allurements of the world, and the company of the wicked, we should in all things obey the Divine commands. He is left alone and tempted by the devil, that He might teach us, that all that will live godly in Christ Jesus shall suffer persecution; (2 Tim. 3:12) whence it follows, And he was in the wilderness forty days and forty nights, and was tempted of Satan. But He was tempted forty days and forty nights, that He might show us, that as long as we live here and serve God, whether prosperity smile upon us, which is meant by the day, or adversity smite us, which agrees with the figure of night, at all times our adversary is at hand, who ceases not to trouble our way by temptations. For the forty days and forty nights imply the whole time of this world, for the globe in which we are serving God is divided into four quarters. Again, there are Ten Commandments, by observing which we fight against our enemy, but four times ten are forty. There follows, and he was with the wild beasts. (ubi sup.) Consider also that Christ dwells among the wild beasts as man, but, as God, uses the ministry of Angels. Thus, when in the solitude of a holy life we bear with unpolluted mind the bestial manners of men, we merit to have the ministry of Angels, by whom, when freed from the body, we shall be transferred to everlasting happiness.
Mark 1:12 — On the Gospel of Mark
And immediately the Spirit drove him out into the desert, etc. Similarly, Matthew, after describing the Lord's baptism and the voice from the heavens saying, "This is my beloved Son, in whom I am well pleased," immediately added: "Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil" (Matt. IV). However, lest anyone come into doubt as to by which spirit he was led or driven into the desert, Luke first wrote that Jesus, full of the Holy Spirit, returned from the Jordan; and then he added: "And was led by the Spirit into the desert," so that it might not be thought that the unclean spirit had prevailed against him, who, full of the Holy Spirit, went about where he wished and did what he wished. The forty days and nights during which he was tempted represent the entire time of this age, during which his members, namely, the holy Church, are never ceased to be tempted. For the world is divided into four parts, in which we serve the Lord. There are also ten commandments, by whose observance we, serving the Lord, strive against the unceasing malice of the enemy. Ten times four make forty. Therefore, the whole time of our military service is aptly contained in the number of forty days and nights. Thus, the Lord, after being baptized, is driven by the Spirit into the desert and is tempted by Satan, to provide a model of life for his faithful, who, after the remission of sins received in baptism, should not only be prepared to perform works of virtue, but also to endure persecution for righteousness' sake. He thus withdraws into the desert to teach us to forsake the allurements of the world and the company of the wicked, and to serve the divine commandments in all things. He is tempted alone by the devil to signify that all who desire to live piously in Christ suffer persecution, and that through many tribulations we must enter the kingdom of God (Acts XIV). He is tempted for forty days and forty nights to indicate that as long as we live here serving the Lord, whether favorable times entice us (which corresponds to the days), or adversities strike us (which corresponds to the figures of the night), the adversary, who walks through the whole world, is always present attempting to hinder our journey. And he was with the wild beasts, and the angels ministered to him. He dwells among the beasts as a man, but uses the ministry of angels as God. So too, when we, in the desert of holy conversation, endure the bestial behaviors of men with a pure mind, we merit the ministry of angels, by whose service we are transferred from the body to eternal joys in heaven.
Mark 1:14-15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) John being put in prison, fitly does the Lord begin to preach: wherefore there follows, Preaching the Gospel, &c. For when the Law ceases, the Gospel arises in its steps. (ubi sup.) Let no one, however, suppose that the putting of John in prison took place immediately after the forty days' temptation and the fast of the Lord; for whosoever reads the Gospel of John will find, that the Lord taught many things before the putting of John in prison, and also did many miracles; for you have in his Gospel, This beginning of miracles did Jesus; (John 2:11) and afterwards, for John was not yet cast into prison. (John 3:24) Now it is said, that when John read the books of Matthew, Mark, and Luke, he approved indeed the text of the history, and affirmed that they had spoken truth, but said that they had composed the history of only one year after John was cast into prison, in which year also he suffered. Passing over then the year of which the transactions had been published by the three others, he related the events of the former period, before John was cast into prison. When therefore Mark had said that Jesus came into Galilee, preaching the Gospel of the kingdom, he subjoins, saying, Since the time is fulfilled, &c. (ubi sup.) Repent, therefore, and believe; that is, renounce dead works; for of what use is believing without good works? The merit of good works does not, however, bring to faith, but faith begins, that good works may follow.
Mark 1:14 — On the Gospel of Mark
After John had been arrested, Jesus came into Galilee, preaching the Gospel of the kingdom of God, etc. With John having been arrested, it was appropriate that he himself began to preach. With the law ceasing, consequently the Gospel arises. If, however, the Savior preaches the same things which John the Baptist had previously said, he shows himself to be the son of the same God, of whom that one is a prophet. Let no one think, however, that the tradition of John into prison happened immediately after the forty-day fast and the temptation of the Lord. For anyone who has read the Gospel of John will find that before his arrest the Lord both taught and performed many miracles. After all, you have in his Gospel: "This beginning of miracles Jesus did in Cana of Galilee" (John 2). And again: "For John was not yet cast into prison" (John 3). They say, moreover, that when John read the books of Matthew, Mark, and Luke, he indeed approved of the text of the history and confirmed them as speaking the truth, but maintained that they narrated the history of only one year, in which he also suffered, after the imprisonment of John. Therefore, passing over the year whose events had been expounded by the three, he narrated the deeds of the previous time, before John was shut up in prison, as it will be clear to those who carefully read the four volumes of the Gospels. This matter also resolves the discordance that seemed to be with John compared to the others. When Mark had stated that Jesus came into Galilee preaching the Gospel of the kingdom of God, he added and said: And saying, "The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the Gospel." The time is fulfilled, he says. Namely, that which the Apostle says: "But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem those who were under the law" (Galatians 4). Therefore, the times are fulfilled, repent. How long it has been since this has been proclaimed, and may it someday be heard: The times are fulfilled, and the kingdom of God has drawn near! Repent and believe in the Gospel. Renounce dead works, believe in the living God. What does it profit to believe without good works? It was not the merit of good works that brought you to faith, but faith begins, so that good works might follow.
Mark 1:16-20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) It may be asked, how he could call two fishers from each of the boats, (first, Peter and Andrew, then having gone a little further, the two others, sons of Zebedee,) when Luke says that James and John were called to help Peter and Andrew, and that it was to Peter only that Christ said, Fear not, from this time thou shalt catch men; (Luke 5:10) he also says, that at the same time, when they had brought their ships to land, they followed him. We must therefore understand that that transaction which Luke intimates happened first, and afterwards that they, as their custom was, had returned to their fishing. So that what Mark here relates happened afterwards; for in this case they followed the Lord, without drawing their boats ashore, (which they would have done had they meant to return,) and followed Him, as one calling them, and ordering them to follow.
Mark 1:16 — On the Gospel of Mark
And passing along the Sea of Galilee, He saw Simon and Andrew, etc. These were the first to be called to follow the Lord. Fishermen and unlearned men are sent to preach, so that the faith of believers would not be thought to rest in human eloquence and learning but in the power of God. It is possible, however, to ask how He called the fishermen two by two from their boats: first Peter and Andrew, then moving a little further, the other two sons of Zebedee, as Matthew and Mark recount, while Luke says their two boats were filled with that great catch of fish, and he mentions James and John, the sons of Zebedee, as Peter's partners called to help, when they could not pull in the nets due to the fullness, and all marveled at the multitude of fish that had been caught, and He said only to Peter: Fear not, from henceforth thou shalt catch men (Luke 5), yet they followed Him with their boats drawn up on land. From this, it is understood that what Luke suggests first happened indeed, and that they were not yet called by the Lord at that time, but it was only foretold to Peter that he would catch men. This was not said as if he would never catch fish again. For after the Lord's resurrection, we read that they went fishing. It was said, therefore, that henceforth he would catch men, not that he would no longer catch fish. Thus, according to Luke, we understand they went back to fishing customarily, so that later what Matthew and Mark recount happened, when He called them two by two, and He commanded them to follow Him, first the two of Peter and Andrew, then the two sons of Zebedee. For then, without dragging their boats to shore as if preoccupied with returning, they followed Him as one who called and commanded them to follow. And they entered Capernaum; and immediately on the Sabbath, He entered the synagogue and taught them. That He frequented the very gifts of His teaching and healing on the Sabbaths, He teaches that He is not under the law but above the law, who also came to fulfill the same law, not to dissolve it; not to choose the Jewish Sabbath, on which it was neither permitted to kindle a fire nor to move hand or foot, but the true Sabbath, and the rest beloved to the Lord, if we dedicate ourselves to the salvation of souls, abstaining from servile work, that is, from all illicit actions.
Mark 1:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. i. 6) Now fishers and unlettered men are sent to preach, that the faith of believers might be thought to lie in the power of God, not in eloquence or in learning. It goes on to say, and immediately they left their nets, and followed him.
Mark 1:21-22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The Scribes themselves taught the people what was written in Moses and the Prophets: but Jesus as the God and Lord of Moses himself, by the freedom of His own will, either added those things which appeared wanting in the Law, or altered things as He preached to the people; as we read in Matthew, It was said to them of old time, but I say unto you. (Mat. 5:27)
Mark 1:22 — On the Gospel of Mark
And they were astonished at his doctrine, etc. For they taught the people those things that were written in Moses and the prophets: but Jesus, as God and the Lord of Moses himself, out of the freedom of his will, either added those things which seemed less in the law, or changing, preached to the people, as we read in Matthew: It was said to the ancients, but I say to you (Matt. V).
Mark 1:23-24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. i. 7) Since by the envy of the devil death first entered into the world, it was right that the medicine of healing should first work against the author of death; and therefore it is said, And there was in their synagogue a man, &c.
Mark 1:23-24 — On the Gospel of Mark
And there was in their synagogue a man with an unclean spirit, etc. This is not a confession of the will, which follows the reward of confessing, but an extortion of necessity, which compels the guilty to confess. And just as if runaway slaves, after a long time, see their master, they fear nothing but whips, so also the demons, seeing the Lord suddenly dwelling on earth, believed that he had come to judge them. The presence of the Savior is torment for demons.
Mark 1:25 — On the Gospel of Mark
And Jesus rebuked him saying: Be silent, and come out of the man. For by the envy of the devil death entered into the world (Wisdom XII), therefore against the author of death itself, the medicine of salvation ought to work first: first the serpent's tongue, so that it may not spread poison further, be shut; then the woman, who was first seduced, be cured from the fever of carnal desire; thirdly, the man, who heard the words of his badly advising wife, be cleansed from the leprosy of his error, so that the order of restoration in the Lord may be the same as the fall in the first parents.
Mark 1:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But it may appear to be a discrepancy, that he should have gone out of him, tearing him, or, as some copies have it, vexing him, when, according to Luke, he did not hurt him. But Luke himself says, When he had, cast him into the midst, he came out from him, without hurting him. (Luke 4:35) Wherefore it is inferred that Mark meant by vexing or tearing him, what Luke expresses, in the words, When he had cast him into the midst; so that what he goes on to say, And did not hurt him, may be understood to mean, that the tossing of his limbs and vexing, did not weaken him, as devils are wont to come out even with the cutting off and tearing away of limbs.
Mark 1:26 — On the Gospel of Mark
And the unclean spirit, convulsing him and crying out with a loud voice, came out of him. Luke says of the unclean spirit that it came out of the man without harming him. Therefore, it can seem contrary, how according to Mark, he convulsed (or as some manuscripts have, threw him down), yet he did not harm him according to Luke. But Luke also says: And having thrown him in the midst, the demon went out of him, and did not harm him (Luke IV). Hence, it is understood that Mark said convulsing him, or throwing him down, in the same sense that Luke said he threw him in the midst, so that what Luke follows with, and did not harm him, is understood that this tossing and vexation of the limbs did not injure him, as demons usually exit, even tearing away or dislocating some limbs.
Mark 1:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But seeing the power of the miracle, they wonder at the newness of our Lord's doctrine, and are roused to search into what they had heard by what they had seen. Wherefore there follows, And they all wondered &c. For miracles were done that they might more firmly believe the Gospel of the kingdom of God, which was being preached, since those who were promising heavenly joys to men on earth, were showing forth heavenly things and divine works even on earth. For before (as the Evangelist says) He was teaching them as one who had power, and now, as the crowd witnesses, with power He commands the evil spirits, and they obey Him. (1 John 5:20. John 17:3) It goes on, And immediately His fame spread abroad, &c.
Mark 1:27 — On the Gospel of Mark
And they were all amazed, such that they questioned among themselves, etc. Seeing the virtue of the miracle, they marvel at the newness of the Lord's teaching, and are stirred to inquire about the things they had heard through the things they had seen. For certainly the signs that either the Lord himself did in the assumed man, or that he gave to the disciples to do, were done so that through these, faith in the Gospel of the kingdom of God, which was being preached, might be more certain, while those who promised future heavenly joys to the earthborn demonstrated heavenly and divine works on earth. Truly, the disciples conducted everything as pure men with the Lord granting. But the Lord himself singularly operated in the virtue of power and worked healings and miracles, and spoke in the world what He heard from the Father. For even before (as the Gospel testifies) he was teaching them as one having authority, and not as the scribes (Matt. VII). And now, with the crowd attesting, he commands the unclean spirits with authority, and they obey him (Mark I).
Mark 1:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. i. 7) First, it was right that the serpent's tongue should be shut up, that it might not spread any more venom; then that the woman, who was first seduced, should be healed from the fever of carnal concupiscence. Wherefore it is said, And forthwith, when they were come out of the synagogue, &c.
Mark 1:29 — On the Gospel of Mark
And immediately, leaving the synagogue, they entered the house of Simon, etc. If we have said that the man freed from the demon signifies a mind cleansed from impure thoughts, consequently a woman afflicted with fever but cured by the command of the Lord shows the flesh restrained from the fervor of its concupiscence by the precepts of continence. For all bitterness, and wrath, and indignation, and clamor, and blasphemy (Ephesians IV), is the fury of an unclean spirit. Indeed, fornication, impurity, lust, evil concupiscence, and covetousness (which is idolatry [Ephesians V]), are to be understood as the fever of seductive flesh. And immediately they told him about her, and approaching, he lifted her up, taking her by the hand. In the Gospel of Luke, it is written that they asked him on her behalf, and standing over her, he rebuked the fever. For sometimes the Savior, when asked, sometimes voluntarily heals the sick, showing himself always to grant the prayers of the faithful against the passions of vices, and sometimes to give to them not understanding what they are asking, or to grant them what they piously ask for even if not understood, just as the Psalmist requests: Who can understand his errors? Cleanse me from secret faults, O Lord (Psalm XIX).
Mark 1:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But in the Gospel of Luke it is written, that they besought him for her. (Luke 4:38.) For the Saviour sometimes after being asked, sometimes of His own accord, heals the sick, showing that He always assents to the prayers of the faithful, when they pray also against bad passions, and some times gives them to understand things which they do not understand at all, or else, when they pray unto Him dutifully, forgives their want of understanding; as the Psalmist begs of God, Cleanse me, O Lord, from my secret faults. (Ps. 19:12) Wherefore He heals her at their request; for there follows, And he came and took her by the hand, and lifted her up.
Mark 1:31 — On the Gospel of Mark
And immediately the fever left her, and she ministered to them. It is natural for those recovering from a fever to grow weary at the onset of health and to feel the discomfort of the illness. However, the health conferred by the command of the Lord returns wholly at once. Not only does it return, but it is also accompanied by such strength that she immediately is able to minister to those who helped her, and, according to the laws of typology, those members that had served impurity unto iniquity to bear fruit unto death, now serve righteousness unto eternal life.
Mark 1:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. i. 6, 8) But in that He gives most profusely His gifts of healing and doctrine on the sabbath day, He teaches, that He is not under the Law, but above the Law, and does not choose the Jewish sabbath, but the true sabbath, and our rest is pleasing to the Lord, if, in order to attend to the health of our souls, we abstain from slavish work, that is, from all unlawful things. It goes on, and immediately the fever left her, &c. The health which is conferred at the command of the Lord, returns at once entire, accompanied with such strength, that she is able to minister to those, of whose help she had before stood in need. Again, if we suppose that the man delivered from the devil means, in the moral way of interpretation, the soul purged from unclean thoughts, fitly does the woman cured of a fever by the command of God mean the flesh, restrained from the heat of its concupiscence by the precepts of continence.
Mark 1:32 — On the Gospel of Mark
But when evening had come and the sun had set, they brought to him, etc. The setting of the sun signifies the passion and death of him who said: "As long as I am in the world, I am the light of the world" (John IX). And when the sun sets, more demoniacs than before, more sick are healed. Because while temporarily living in the flesh, he taught a few Jews, but after the defeat of the kingdom of death, he transmitted the gifts of faith and salvation to all the peoples of the world. To whom the Psalmist sings as if to the heralds of life and light: "Prepare the way for him who rides upon the sunset" (Psalm LXVII). For the Lord ascends over the sunset, because from where he lay in suffering, from there he manifested his greater glory by rising.
Mark 1:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Again, in a mystical sense, the setting of the sun signifies the passion of Him, who said, As long as I am in the world, I am the light of the world. (John 9:5) And when the sun was going down, more demoniacs and sick persons were healed than before: because He who living in the flesh for a time taught a few Jews, has transmitted the gifts of faith and health to all the Gentiles throughout the world.
Mark 1:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For, Him whom the devil had known as a man, wearied by His forty days' fast, without being able by tempting Him to prove whether He was the Son of God, he now by the power of His miracles understood or rather suspected to be the Son of God. The reason therefore why he persuaded the Jews to crucify Him, was not because he did not think that He was the Son of God, but because he did not foresee that he himself was to be condemned by Christ's death.
Mark 1:34 — On the Gospel of Mark
And he cast out many demons, etc. Luke writes more openly about these things: "Indeed, demons were coming out of many, crying out and saying: 'You are the Son of God.' And he rebuking them, would not allow them to speak, because they knew him to be the Christ" (Luke IV). Therefore the demons confessed the Son of God; and they knew him to be the Christ, because the devil knew him as a man fatigued by a forty-day fast, but could not ascertain by temptation whether he was also the Son of God; now through the power of signs he either understood or rather suspected he was the Son of God. He did not persuade the Jews to crucify him because he thought he was neither Christ nor the Son of God, but because he did not foresee that he would be damned by his death. Indeed, the Apostle says about this mystery hidden from ages that none of the rulers of this age knew it. For if they had known, they would never have crucified the Lord of glory (1 Cor. II). But the Psalmist makes clear why the Lord prevents demons from speaking, saying: "To the sinner, however, God said: Why do you declare my statutes and take my covenant in your mouth? You have hated discipline" (Psalm XLIX), and so on. Lest anyone following the preacher hears the errant. For the devil is an evil teacher, who often mixes falsehood with truth, so as to cover the testimony of deceit with the appearance of truth.
Mark 1:35 — On the Gospel of Mark
And rising very early in the morning, he went out to a deserted place, etc. If the setting sun expresses the death of the Savior, why should not his resurrection be indicated by the returning dawn? With the light having appeared, he went to the desert of the nations, and there he prayed among his faithful ones, for he stirred their hearts to the power of prayer through the grace of his Spirit. And he was preaching in their synagogues and throughout all Galilee, and casting out demons. In this preaching, which he describes him as having had throughout all Galilee, is also understood that sermon held on the mount, which Matthew commemorates. For Mark follows thus:
Mark 1:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Again mystically if by the setting of the sun, the death of the Saviour is intended, why should not His resurrection be intended by the returning dawn? For by its clear light, He went far into the wilderness of the Gentiles, and there continued praying in the person of His faithful disciples, for He aroused their hearts by the grace of the Holy Spirit to the virtue of prayer.
Mark 1:40 — On the Gospel of Mark
And there came to him a leper beseeching him, etc. Concerning this leper who was cleansed, it connects that he should be understood as the one whom Matthew mentions as being cleansed when the Lord came down from the mountain after that discourse. For thus Matthew says: When he had come down from the mountain, great crowds followed him (Matt. VIII). And behold, a leper came and worshipped him, saying: Lord, if you will, you can make me clean, etc. And because the Lord said: I have not come to destroy the law, but to fulfill it (Matt. V), he who was excluded by the law, presuming to be cleansed by the power of the Lord, judged that grace exists not from the law but above the law, which could wash away the stain of the leper. However, just as the authority of power is declared in the Lord, so in him is the constancy of faith. He fell on his face, which is an act of humility and shame, as everyone should be ashamed of the blemishes of his life; but shame did not suppress confession. He showed his wound, requested a remedy, and it is a confession full of religion and faith. If you will, he says, you can make me clean. He attributed the power to the will of the Lord. But concerning the will of the Lord, he did not doubt not as one incredulous in piety but as one conscious of his own foulness, he did not presume. However, Jesus, moved with compassion, stretched forth his hand and touched him, and said to him: I will, be clean. And when he had said it, immediately the leprosy departed from him, and he was cleansed. There is nothing intermediate between the work of God and the command, because the work is in the command. Finally, he spoke, and they were made (Ps. XXXII). You see, therefore, that it cannot be doubted that the will of God is power? Therefore, if his will is power, they who assert the unity of will, assuredly assert the unity of power. Therefore, as one who has the power of healing, and the authority of commanding, he does not avoid the testimony of working. For he says 'I will' because of Photinus, he commands because of Arius, he touches because of Manichaeus. And indeed the law prohibits touching lepers; but since the Lord is the lawgiver, he does not obey the law but makes the law. Therefore, he did not touch because he could not cleanse without touching, but to prove that he was not subject to the law. He did not fear contamination as humans do, but because he could not be defiled who was liberating others, the leprosy flees at the touch of the Lord, which used to contaminate the one touching. Together with this wonder, he healed in the same manner in which he had been entreated. If you will, you can make me clean. He says, I will, be clean. You have the will, you also have the effect of piety. Therefore, (contrary to what many Latins think) it should not be joined and read "I will to make you clean," but separated, so that first he says 'I will', then he commands, 'be clean.'
Mark 1:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. i. 7) After that the serpent-tongue of the devils was shut up, and the woman, who was first seduced, cured of a fever, in the third place, the man, who listened to the evil counsels of the woman, is cleansed from his leprosy, that the order of restoration in the Lord might be the same as was the order of the fall in our first parents; whence it goes on: And there came a leper to him, beseeching him.
Mark 1:41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Moreover, he doubted of the will of the Lord, not as disbelieving His compassion, but, as conscious of his own filth, he did not presume. It goes on; But Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will, be thou clean. It is not, as many of the Latins think, to be taken to mean and read, I wish to cleanse thee, but that Christ should say separately, I will, and then command, be thou clean.
Mark 1:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For there is no interval between the work of God and the command, because the work is in the command, for He commanded, and they were created. (Ps. 148:5) There follows: And he straitly charged him, and forthwith, &c. See thou tell no man.
Mark 1:43 — On the Gospel of Mark
And he immediately threatened him and cast him out, etc. Why is it commanded to tell no one, except to indicate that our benefits are not to be publicized, but kept hidden, so that we refrain not only from the reward of money but also from praise.
Mark 1:44 — On the Gospel of Mark
But go and show yourself to the chief priests, etc. He is ordered to show himself to the priest so that the priest might understand that he was cured not by the order of the law, but by the grace of God above the law. However, he is to offer a sacrifice to show that the Lord did not overthrow the law but fulfilled it, who, walking according to the law, healed those above the law whom the remedies of the law had not healed. And he well added: As a testimony to them, that is, if they believe in God, if the leprosy of impiety departs. If it troubles anyone how the Lord seems to approve the Mosaic sacrifice when the Church has not accepted it, let him remember that the holy of holies sacrifice, which is His body, had not yet begun. For He had not yet offered His holocaust in His passion. But it was not fitting that symbolic sacrifices be taken away before that which was signified was confirmed through the testimony of the apostles preaching and the faith of the believing people. Because this man typically designates the human race weakened by sins, it is rightly described not only as a leper but also, according to the Gospel of Luke, as full of leprosy. For all have sinned and fall short of the glory of God (Rom. III). That is, as the hand of the Savior, that is the incarnate Word of God, extended and touched human nature, they might be cleansed from the variety of ancient error, and be able to hear with the apostles: You are already clean because of the word I have spoken to you (John XV), and those who were abominable from the people of God, secluded from the camps, might once again be returned to the temple and offered to the priest, indeed to Him to whom it is said: You are a priest forever (Psalm CIX), hearing from the Apostle: For the temple of God is holy, which you are (1 Cor. III); and they might offer for their cleansing as Moses commanded, that is, present their bodies as a living sacrifice, holy and acceptable to God (Rom. XII).
Mark 1:44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) This He did in order that the priest might understand that the leper was not healed by the Law, but by the grace of God above the Law. There follows: And offer for thy cleansing what. Moses, &c.
Mark 1:45 — On the Gospel of Mark
But he, having gone out, began to proclaim and to spread the word, so much so that he could no longer openly enter the city, but was outside in deserted places; and they came to him from everywhere. The perfect salvation of one compels many crowds to the Lord: for as he showed himself to be healed both inwardly and outwardly, by no means did he conceal the benefit received as he had been commanded by the one from whom he received it: on the contrary, having performed the duty of an evangelist, he immediately began to proclaim and spread the word once he had gone out. Hence it is rightly questioned why the Lord commanded certain deeds to be hidden, and yet they could not be hidden even for an hour. For did the only-begotten Son, coeternal with the Father and the Holy Spirit, wish something in this regard that he could not fulfill? But it should be noted that our Redeemer, through his mortal body, provided us with an example in all actions that he performed. For making a miracle and commanding it to be kept quiet, and yet it couldn't be kept quiet. So that his elect, following the example of his teaching, should indeed wish to hide in humility the great things they do, but to benefit others, they are unwillingly revealed, so that it is both of great humility to desire one's works to be kept silent, and of great sublimity that their works cannot be silenced. Thus, the Lord did not wish to do anything that he could not achieve, but he provided an example by the teaching of what his members should desire, and what will happen to them even against their will.
Mark 1:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup. v. Greg. Moral. 19:22) Now it may well be asked, why our Lord ordered His action to be concealed, and yet it could not be kept hid for an hour? But it is to be observed, that the reason why, in doing a miracle, He ordered it to be kept secret, and yet for all that it was noised abroad, was, that His elect, following the example of His teaching, should wish indeed that in the great things which they do, they should remain concealed, but should nevertheless unwillingly be brought to light for the good of others. Not then that He wished any thing to be done, which He was not able to bring about, but, by the authority of His teaching, He gave an example of what His members ought to wish for, and of what should happen to them even against their will. Further, this perfect cure of one man brought large multitudes to the Lord; wherefore it is added, So that he could not any more openly enter into the city, but could only be without in desert places.
Mark 2:1 — On the Gospel of Mark
And again he entered Capernaum, etc. The Savior of all, God, with saving step, surveys all things. And sometimes in deserts, now in the city, now by the sea, he ministers to the crowds the gifts of heavenly doctrine and virtues. Sometimes he alone prays on the mount, sometimes he assists those laboring at sea so that they may not perish. Everywhere, he imparts the gifts of salvation, so that he demonstrates all ranks and conditions pertain to his grace. According to the mystical understanding, after performing a miracle in the city, he withdraws to the desert, and there receives the crowds coming to him with kind piety, to show that he prefers a quiet life, remote from the cares of the world, and, due to this pursuit, takes care to heal bodies. Indeed, in a human manner, as if avoiding the crowd seeking him, he did not want to enter the city openly. But allegorically, it teaches that truth does not exhibit an open manifestation of itself to tumultuous carnal minds, but generously infuses the light of its gifts to those whom it sees to be detached from the allurements of temporal things. Yet because heavenly piety does not forsake even the carnal, but also grants them the grace of its visitation, through which also they may become spiritual, the Lord returns to the city after the desert: speaking the word to many converging there, and by healing the paralytic, he provides many the occasion for internal healing which is in faith. Now, teaching the Lord and the house being so full that they didn't have room, not even at the door, specifically designates our salvation who have come to faith from the Gentiles, that when the Lord preached in Judea, we were not yet able to enter to hear. But to us, nonetheless being outside, he made the words of his doctrine arrive, because he himself collected us through the mouths of holy preachers, and although found outside the synagogue where he preached, made us participants of his Gospel. And they came carrying a paralytic to him, because he was carried by four. The healing of this paralytic designates the salvation of a soul after a long inertia of carnal allure desiring Christ, which first of all needs ministers who uplift it and bring it to Christ, i.e., good teachers who suggest hope of healing and aid of intercession. They are rightly said to have been four, either because the strength of all preaching and every word is established by the four books of the holy Gospel, or because there are four virtues by which the confidence of the mind is raised to deserve health. Of these is said in the praise of eternal wisdom: "For she teacheth temperance and prudence, justice and courage, which are such things as men can have nothing more profitable in life" (Wisdom VIII). Some call them prudence, fortitude, temperance, and justice by different names. And when they could not bring him in through the crowd, they uncovered the roof where he was. They desire to offer the paralytic to Christ, but being obstructed on all sides by the crowd, they are shut off because often the soul, after the laziness of a sick body and desiring to be renewed by the remedy of heavenly grace, is hindered by the obstacle of ancient habit. Often even within the delights of secret prayer, and as it were sweet conversation with the Lord, a crowd of thoughts intervening obstructs the keenness of mind so that Christ is not seen. And what is to be done amid these things? Certainly not to remain below outwardly where the crowds rage, but ascend to the roof of the house where Christ teaches, that is, the loftiness of Sacred Scripture must be sought, and the law of the Lord meditated upon day and night as the Psalmist says. In what does the young man correct his way? In keeping your words, he says (Ps. 119). And uncovering it, they let down the bed on which the paralytic lay. When the roof is uncovered, the sick man is laid down before Jesus, because, with the mysteries of the Scriptures opened, one comes to the knowledge of Christ,…
Mark 2:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 1. 10) Because the compassion of God deserts not even carnal persons, He accords to them the grace of His presence, by which even they may be made spiritual. After the desert, the Lord returns into the city; wherefore it is said, And again he entered into Capernaum, &c.
Mark 2:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Moreover, whilst the Lord is preaching in the house, there is not room for them, not even at the door, because whilst Christ is preaching in Judæa, the Gentiles are not yet able to enter to hear Him, to whom, however, though placed without, he directed the words of His doctrine by His preachers.
Mark 2:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or else, because there are four virtues, by which a man is through an assured heart exalted so that he merits safety; which virtues some call prudence, fortitude, temperance, and justice. Again, they desire to bring the palsied man to Christ, but they are impeded on every side by the crowd which is between them, because often the soul desires to be renewed by the medicine of Divine grace, but through the sluggishness of the grovelling body is held back by the hindrance of old custom. Oftentimes amidst the very sweetnesses of secret prayer, and, as it may be called, the pleasant converse with God, a crowd of thoughts, cutting off the clear vision of the mind, shuts out Christ from its sight. Let us not then remain in the lowest ground, where the crowds are bustling, but aim at the roof of the house, that is, the sublimity of the Holy Scripture, and meditate on the law of the Lord.
Mark 2:5 — On the Gospel of Mark
When Jesus saw their faith, etc. The Lord, about to cure a man of paralysis, first dissolved the bonds of sins, to show that he was condemned due to the bonds of sins by the dissolution of his limbs, and that he could not be restored to health in his limbs unless these bonds were relaxed. Likewise, to that paralytic, who was waiting in vain by the pool of Bethesda for the movement of the water for a long time, it is said by the Lord, healed: "Behold, you have been made well; do not sin anymore, lest something worse happen to you." (John XIV).
Mark 2:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) It may indeed be seen, how much each person's own faith weighs with God, when that of another had such influence that the whole man at once rose up, healed body and soul, and by one man's merit, another should have his sins forgiven him.
Mark 2:6 — On the Gospel of Mark
Now there were some of the scribes sitting there, thinking in their hearts, etc. The scribes speak truly, that no one can forgive sins but God alone, who through them also forgives, to whom He has granted the power to forgive. And therefore Christ is proved truly to be God because He can forgive sins like God. They bear true witness to God but are deceived by denying the person of Christ. The Jews thus err, who although they believe that Christ both is God and can forgive sins, yet do not believe that Jesus is the Christ. But the Arians err much more foolishly, who, while conquered by the words of the Gospel, do not dare to deny that Jesus is the Christ and that He can forgive sins, nevertheless they are not afraid to deny Him as God. But He, desiring to save the faithless, manifests Himself to be God by both the knowledge of hidden things and the power of deeds. For it follows: As soon as Jesus perceived in His spirit that they thus reasoned within themselves, He said to them: Why do you think these things in your hearts? He shows Himself to be God who can know the hidden things of the heart. And in a certain way, He speaks silently: With the same majesty and power by which I observe your thoughts, I can also forgive sins to men. Understand from yourselves what the paralytic gains. What is easier to say to the paralytic: "Your sins are forgiven," or to say: "Rise, take up your bed, and walk"? There is a great difference between saying and doing. Whether the paralytic's sins are forgiven only the one who forgave knows. But "Rise and walk," both he who rose and those who saw him rising could approve. Therefore, a carnal sign is made that the spiritual might be proven; although it is of the same virtue to forgive the faults of both the body and the soul. And it is given to us to understand that many bodily weaknesses occur because of sins. And for this reason perhaps sins are forgiven first, so that the causes of the weakness being removed, health may be restored. Indeed, there are five differentiations of causes for which we are afflicted with bodily troubles in this life. For we are either burdened with the infirmity of the just body to increase merits through patience, as the blessed fathers, Job and Tobias and countless martyrs in both Testaments. Or, to protect the virtues received, lest they perish by the temptation of pride, as the apostle Paul, to whom a thorn in the flesh, an angel of Satan was given to buffet him, lest he be exalted by the abundance of revelations. Or, to understand and correct our sins, as Mary the sister of Aaron in the desert was struck with leprosy for her audacity and prideful words. Or, as the paralytic of whom we speak, who could only be healed of his weakness after his sins were first forgiven. Or, for the glory of God who saves, either by Himself or through His servants, as the man born blind in the Gospel, who neither sinned nor his parents, but that the works of God might be made manifest in him. Like Lazarus, whose sickness was not unto death, but for the glory of God, that the Son of God might be glorified thereby. Or, for the commencement of eternal damnation, belonging to and being proper to the reprobate, like Antiochus and Herod, who both in their time resisting God, showed to all by their present afflictions the miseries they were to suffer in perpetual hellish torments. To whom agrees the prophet's word: Crush them with double destruction. Hence it is necessary in all temporal adversities we endure, with humility to give thanks to the Lord, and being conscious of our infirmity, to rejoice in the remedies bestowed on us. It is necessary to diligently explore our works and thoughts upon returning to our conscience, and whatever we find we have sinned in, let us cleanse with worthy punishment; whatever we discover that, by pride, we have believed to be rightly done but is lost to this faulty vanity, let us likewise chastise with humble satisfaction. For this often becomes a cause of sco…
Mark 2:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Who remits sin by those also to whom He has assigned the power of remitting, and therefore Christ is proved to be very God, for He is able to remit sins as God. The Jews then are in error, who although they hold the Christ both to be God, and to be able to remit sins, do not however believe that Jesus is the Christ. But the Arians err much more madly, who although overwhelmed with the words of the Evangelist, so that they cannot deny that Jesus is the Christ, and can remit sin, nevertheless fear not to deny that He is God. But He Himself, desiring to shame the traitors both by His knowledge of things hidden and by the virtue of His works, manifests Himself to be God. For there follows: And immediately when Jesus perceived in his spirit that they so reasoned, he said unto them, Why reason ye these things in your hearts? In which He shows Himself to be God, since He can know the hidden things of the heart; and in a manner though silent He speaks thus, With the same power and majesty, by which I look upon your thoughts, I can forgive the sins of men.
Mark 2:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) A carnal sign therefore is given, that the spiritual sign may be proved, although it belongs to the same power to do away with the distempers of both soul and body; whence it follows: And immediately he arose, took up the bed, and went forth before them all.
Mark 2:10 — On the Gospel of Mark
But that you may know that the Son of man has power, etc. If he is also God according to the Psalmist, who as far as the east is from the west has removed our transgressions from us, and the Son of man has power on earth to forgive sins, therefore he himself is both God and the son of man, so that Christ as man can forgive sins through the power of his divinity, and the same God Christ, through the frailty of his humanity, can die for sinners. Spiritually, to arise from the bed is to draw the soul, which lay sick due to carnal desires, away from them. But to take up the bed is to also subdue the flesh, corrected by the bridle of continence, and to separate it from earthly delights through the hope of heavenly rewards. To go home after taking up the bed is to return to paradise. For indeed, this is our true home, which first received man, not rightfully lost, but through deceit, ultimately restored by him who owed nothing to the deceitful enemy. Alternatively, the man who was healed carries the bed home, when the soul, having received the forgiveness of sins, returns with the body to the inner vigilance of itself, lest it admit anything after pardon for which it may be justly struck again. And immediately he rose, and taking up the bed, he went before all, so that all were amazed and glorified God, saying, "We have never seen anything like this." How marvelous is the power of divine authority, where, without any intervening delay of time, the swift healing follows the command of the Savior! Rightly those who were present, condemning the javelins of blasphemy, turn their amazed hearts to the praise of such majesty. And he went out again to the sea, and all the crowd came to him, and he taught them. Teaching in Capernaum, the Lord demonstrated the heavenly power of his doctrine through the healing of the paralytic. After this, he went out to the sea, to not only instruct the civil life of men in the way of truth, but also to preach the gospel of the kingdom to the inhabitants of the sea, teaching them to scorn the wavering motions of passing things and to overcome them with the firmness of faith. Finally, he teaches the great crowd that comes to him there. There he makes an apostle and evangelist of a tax collector called from the toll booth. There he deems many sinners corrected through penance worthy of his supper, making them hearers of his secrets, and leading them away from swelling waves and the deceiving leviathans of desires to the solidity of a peaceful life, which is in the hope of heavenly goods. For it follows:
Mark 2:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or else, the sick man is let down after the roof is opened, because, when the Scriptures are laid open to us, we arrive at the knowledge of Christ, that is, we descend to His lowliness, by the dutifulness of faith. But by the sick man being let down with his bed, it is meant that Christ should be known by man, whilst yet in the flesh. But by rising from the bed is meant the soul's rousing itself from carnal desires, in which it was lying in sickness. To take up the bed is to bridle the flesh itself by the bands of continence, and to separate it from earthly pleasures, through the hope of heavenly rewards. But to take up the bed and to go home is to return to paradise. Or else the man, now healed, who had been sick carries back home his bed, when the soul, after receiving remission of sins, returns, even though encompassed with the body, to its internal watch over itself.
Mark 2:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) We are also informed, that many sicknesses of body arise from sins, and therefore perhaps sins are first remitted, that the causes of sickness being taken away, health may be restored. For men are afflicted by fleshly troubles for five causes, in order to increase their merits, as Job and the Martyrs; or to preserve their lowliness, as Paul by the messenger of Satan; or that they may perceive and correct their sins, as Miriam, the sister of Moses, and this paralytic; or for the glory of God, as the man born blind and Lazarus; or as the beginnings of the pains of damnation, as Herod and Antiochus. But wonderful is the virtue of the Divine power, where without the least interval of time, by the command of the Saviour, a speedy health accompanies His words. Wherefore there follows: Insomuch that they were all amazed. Leaving the greater thing, that is, the remission of sins, they only wonder at that which is apparent, that is, the health of the body.
Mark 2:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) After that the Lord taught at Capernaum, He went to the sea, that He might not only set in order the life of men in towns, but also might preach the Gospel of the kingdom to those who dwelt near the sea, and might teach them to despise the restless motions of those things which pass away like the waves of the sea, and to overcome them by the firmness of faith; wherefore it is said, And he went forth again to the sea, and all the multitude, &c.
Mark 2:14 — Homilies on the Gospels 1.21
Jesus found him sitting in the tax collector's place, with his stubborn intellect avid for temporal gain. His new name was Matthew, the gospel says. The name Matthew in Hebrew means "granted" in Latin, a name aptly corresponding to one who received the favor of heavenly grace.
Mark 2:14 — On the Gospel of Mark
And as he passed by, he saw Levi, the son of Alphaeus, etc. At the custom house, he says to the care and duty of collecting taxes; for τέλος in Greek is called tax in Latin: moreover, the same Levi is also Matthew. But Luke and Mark, out of respect and honor for the evangelist, did not want to put the well-known name. However, Matthew himself, according to what is written, a righteous man is his own accuser: in the beginning of his discourse, he names himself Matthew and a publican; to show those reading that no one who is converted should despair of salvation, since from being a publican he was suddenly changed into an apostle, from a tax collector into an evangelist.
Mark 2:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(i. 11. in Marc.) So also the same person is called Levi and Matthew; but Luke and Mark, on account of their reverence and the honour of the Evangelist, are unwilling to put the common name, while Matthew is a just accuser of himself, (Prov. 18. Vulg.) and calls himself Matthew and publican. He wishes to show to his hearers that no one who is converted should despair of his salvation, since he himself was suddenly changed from a publican into an Apostle. But he says that he was sitting at the 'teloneum,' that is, the place where the customs are looked after and administered. For 'telos' in Greek is the same as 'vectigal,' customs, in Latin.
Mark 2:15 — On the Gospel of Mark
And it happened that as He reclined in the house, many tax collectors, etc. The evangelist Luke writes that Levi held a great banquet for Him in his house, which aptly aligns with the figures of mysteries. For whoever receives Christ in the inner residence is nourished with the greatest delights of overflowing pleasures. Thus, the Lord willingly enters and reclines in the affection of the one who has believed. And this is the spiritual banquet of good works, at which the rich people are in need, and the poor feast. Tax collectors, as their name even shows, are called those who collect public taxes or those who are contractors of the treasury's taxes or public goods, as well as those who pursue the profits of this world through businesses, are designated by the same term. Therefore, the tax collector, having seen that by turning from sins to better things, he found a place of repentance, and for that reason, they also do not despair of salvation. Neither do the tax collectors who come to Jesus remain in their former vices, as the Pharisees and scribes, who grumble, but they repent, as the subsequent statement of the evangelist indicates, saying: "For there were many who also followed Him." The Lord, however, went to the banquets of sinners so that He might have the opportunity to teach and offer spiritual food to His hosts. Finally, even though they often describe Him going to a banquet, nothing else is reported except what He did or taught there, so that both the humility of the Lord in going to sinners and the power of His teaching in the conversion of penitents are demonstrated.
Mark 2:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. i. 12) The persons here called publicans are those who exact the public customs, or men who farm the customs of the exchequer or of republics; moreover, those also, who follow after the gain of this world by business, are called by the same name. They who had seen that the publican, converted from his sins to better things, had found a place of pardon, even for this reason themselves also do not despair of salvation. And they come to Jesus, not remaining in their former sins, as the Pharisees and Scribes complain, but in penitence, as the following words of the Evangelist show, saying, For there were many who followed him. For the Lord went to the feasts of sinners, that he might have an opportunity of teaching them, and might set before his entertainers spiritual meats, which also is carried on in mystical figures. For he who receives Christ into his inward habitation is fed with the highest delights of overflowing pleasures. Therefore the Lord enters willingly, and takes up His abode in the affection of him who hath believed on Him; and this is the spiritual banquet of good works, which the rich cannot have, and on which the poor feast.
Mark 2:16 — On the Gospel of Mark
And the scribes and Pharisees seeing that he was eating with sinners, etc. If through Matthew's choosing and calling the faith of the publicans is expressed of the gentiles, who first coveted the gain of the world, but now are refreshed with the Lord at the feast of charity and with diligent devotion of good works, surely the pride of the scribes and Pharisees indicates the envy of the Jews, troubled about the salvation of the gentiles. He speaks to them: Amen I say to you, that the publicans and prostitutes will precede you into the kingdom of God.—Hearing this Jesus said to them: The healthy do not need a physician, but those who are ill. For I did not come to call the righteous but sinners. He reproaches the scribes and Pharisees, who, thinking themselves righteous, shunned the company of sinners. He calls himself a physician, who by a marvelous kind of healing was wounded for our iniquities, and by his bruises we are healed (Isaiah 53). Moreover, he calls healthy and righteous those who, ignorant of God's righteousness, and wanting to establish their own, have not subjected themselves to the righteousness of God (Romans 10); who, presuming on the law, do not seek the grace of the Gospel. Furthermore, he calls the ill and sinners those who, overcome by the consciousness of their fragility, and seeing that they cannot be justified by the law, submit their necks to the grace of Christ by repenting.
Mark 2:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) If by the election of Matthew and calling of the publicans, the faith of the Gentiles is expressed, who formerly were intent on the gains of this world; certainly the haughtiness of the Scribes and Pharisees intimates the envy of the Jewish people, who are vexed at the salvation of the Gentiles. It goes on: When Jesus heard it, he saith unto them, They that are whole need not the physician, but they that are sick. He aims at the Scribes and Pharisees, who, thinking themselves righteous, refused to keep company with sinners. He calls Himself the physician, Who, by a strange mode of healing, was wounded on account of our iniquities, and by His wound we are healed. And He calls those whole and righteous, who, wishing to establish their own righteousness, are not subject to the righteousness of God. Moreover He calls those rich and sinners, who, overcome by the consciousness of their own frailty, and seeing that they cannot be justified by the Law, submit their necks to the grace of Christ by repentance. Wherefore it is added, For I came not to call the righteous, but sinners, &c.
Mark 2:18 — On the Gospel of Mark
And the disciples of John were there, etc. Others recount that the evangelists themselves questioned the Pharisees and the disciples of John about this with the Lord. Here, however, the evangelical message seems to sound as if some others, moved by this concern, posed this question to him. From which it must be gathered that this question was posed to the Lord by many, namely by the Pharisees and the disciples of John, and by the guests or by others who were moved by this: why do the disciples of John and the Pharisees fast; but the disciples of the Savior do not fast. However, in a mystical sense, it can be explained thus: that the disciples of John and the Pharisees fast, but those of Christ do not fast, because everyone who either boasts of works of the law without faith, or, which is more serious, follows the traditions of men, or even certainly hears the preaching of Christ with the ear of the body only and not with the faith of the heart, abstaining from spiritual goods, with a fasting heart, withers away. But he who is faithfully incorporated by love into the members of Christ cannot fast, who feasts on his flesh and blood. Otherwise, John does not drink wine and strong drink, the Lord eats and drinks with publicans and sinners, because he increases merit through abstinence when there is no power in nature. The Lord, however, who naturally possesses the ability to forgive sins, why would he avoid those whom he could make even purer by abstaining? But Christ also fasted, so that you would not evade the precept, he ate with sinners, so that you would perceive grace, recognize power. And Jesus said to them: Can the children of the marriage feast fast, as long as the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast. But the days will come when the bridegroom shall be taken from them, and then they shall fast on that day. In Matthew, it is thus placed: Can the children of the bridegroom mourn as long as the bridegroom is with them? (Matt. IX). The bridegroom is therefore Christ; the bride is the Church. From this holy and spiritual union, the apostles are created. They cannot mourn and fast, as long as they see the bridegroom in the wedding chamber and know that the bridegroom is with the bride. But when the nuptials are over and the time of passion and resurrection has come, then the children of the bridegroom will fast. According to the laws of allegory, it must be understood that as long as the bridegroom is with us and we are in joy, we can neither fast nor mourn. But when he has withdrawn and flown away because of sins, then fasting must be prescribed, then grief must be taken up. No one sews a patch of unshrunken cloth on an old garment. Otherwise, the new patch takes away from the old, and a worse tear is made. When the Lord was asked why his disciples did not fast, he responded that those who are still carnal and not yet solidified in the faith of his passion and resurrection cannot endure the more severe precepts of fasting and continence, lest through excessive austerity they also lose the faith which they seemed to have. Hence, he still calls the disciples old garments, to which a new patch, that is, any piece of doctrine pertaining to the temperance of a new life, is unfitly sewn, because if this happens, the doctrine itself is, in a way, torn, whose part that pertains to fasting from food is untimely handed down, since it teaches a general fasting not only from the desire for food but from all temporal delights. Whose like a patch, that is, some part that pertains to food, he says should not be imparted to men still bound to old customs, because from there also a kind of tearing seems to happen, and it does not fit with the oldness itself.
Mark 2:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But John did not drink wine and strong drink, because he who has no power by nature, obtains more merit by abstinence. But why should the Lord, to whom it naturally belonged to forgive sins, shun those whom he could make more pure, than those who fast? But Christ also fasted, lest He should break the precept, He ate with sinners, that thou mightest see His grace, and acknowledge His power. It goes on; And Jesus said unto them, Can the children, &c.
Mark 2:19 — Homilies on the Gospels 1.14
From the time that the incarnation of our Savior was first promised to the patriarchs, it was always awaited by many upright souls with tears and mourning—until he came. From that time when, after his resurrection, he ascended to heaven, all the hope of the saints hangs upon his return. It was at the time when he was keeping company with humanity that his presence was to be celebrated. Then it would have been unfitting to weep and mourn. For like the bride, she had him with her bodily whom she loved spiritually. Therefore the bridegroom is Christ, the bride is the church, and the friends of the bridegroom and of the marriage are each and every one of his faithful companions. The time of his marriage is that time when, through the mystery of the incarnation, he is joining the holy church to himself. Thus it was not by chance, but for the sake of a certain mystical meaning that he came to a marriage ceremony on earth in the customary fleshly way, since he descended from heaven to earth in order to wed the church to himself in spiritual love. His nuptial chamber was the womb of his virgin mother. There God was conjoined with human nature. From there he came forth like a bridegroom to join the church to himself.
Mark 2:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Neither was it fitting to sew on a, new piece; that is, a portion of doctrine which teaches a general fast from all the joy of temporal delights; for if this be done, the teaching is rent, and agrees not with the old part. But by a new garment is intended good works, which are done externally, and by the new wine, is expressed the fervour of faith, hope, and charity, by which we are reformed in our minds.
Mark 2:22 — On the Gospel of Mark
And no one puts wine, etc. He also compares them to old wineskins, which he says are more easily burst by new wine, that is, by spiritual precepts, than being able to contain it. However, they were already new wineskins when, after the ascension of the Lord, they were renewed by praying and hoping for the desire of His consolation. For then they received the Holy Spirit, when, filled with it, they spoke in all tongues, it was said by the Jews who did not understand but nonetheless truly witnessed: These men are full of new wine (Acts 2). For new wine had already come into new wineskins, that is, the fervor of the Holy Spirit had filled the hearts of the spiritually new. Otherwise. A teacher must be cautious not to entrust the secrets of new mysteries to a soul not yet renewed but still enduring in the oldness of wickedness. But if anyone asks what the difference mystically is between new wine and a new garment, it is easily apparent, because we are internally refreshed and intoxicated by wine, whereas we are externally clothed by a garment. But while both pertain to the significance of spiritual life, the garment indeed insinuates our good works which we perform outwardly and by which we shine before men. However, new wine expresses the fervor of faith, hope, and charity, by which in the sight of our Creator we are inwardly renewed in the newness of our mind.
Mark 2:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For He compares His disciples to old bottles, who would burst at spiritual precepts, rather than be held in restraint by them. But they will be new bottles, when after the ascension of the Lord, they are renewed by desiring His consolation, and then new wine will come to the new bottles, that is, the fervour of the Holy Ghost will fill the hearts of spiritual men. A teacher must also take heed not to commit the hidden things of new mysteries to a soul, hardened in old wickedness.
Mark 2:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 1, 13) We read also in the following part, that they who came and went away were many, and that they had not time enough to take their food, wherefore, according to man's nature, they were hungry.
Mark 2:23 — On the Gospel of Mark
And again it happened on the Sabbath, etc. We read in the following passages that there were many who came and went, and they did not even have time to eat, and thus they were almost hungry like men. But what they rub the ears of grain with their hands, and console their hunger, is an indication of a more austere life, seeking not prepared feasts, but simple foods. However, the Pharisees said to him: Behold, why are your disciples doing what is not lawful on the Sabbath? Note that the first apostles of the Savior destroy the letter of the Sabbath against the Hebionites, who, while accepting the other apostles, reject Paul as a transgressor of the law. Mystically, however, the disciples pass through the fields, namely those about which the Lord said: Lift up your eyes and see the regions, for they are already white for harvest. And he who reaps receives wages (John IV), as holy teachers observe with the care of pious concern those whom they seek to instruct in the faith of truth, and with diligent consideration ponder how each one should be drawn to salvation and in what order. And therefore it is understood that nothing is better than hungering for the salvation of men, which the first of the reapers, once hungering among the prayers, soon when offered the dainties he desired, heard: Arise, Peter, kill and eat (Acts X). And there is wonderful harmony of the sacrament, for there too animals ordered to be slain and eaten are sent from heaven, and here the disciples, consecrating the ears of corn with the Lord looking on, are said, according to the accounts of the other evangelists, to have rubbed them with their hands and eaten. For this is what the Apostle says: Mortify your members that are upon the earth, and put off the old man with his deeds (Coloss. III). For no one can otherwise pass into the body of Christ, nor otherwise nourish the teacher with the fruits of their progress, than if, having renounced the old desires, one becomes a new man with the new commandment of love. Therefore, to pluck the ears of grain is to draw men away from earthly intentions, where they had fixed, as it were, the root of their minds; but to rub them with hands is, through examples of virtues, to strip away, as it were, the husks and coverings of the chaff, even from the very desires of the flesh, the purity of the mind. To eat the grains is to be incorporated into the members of the Church, each one cleansed from the filth of vices, through the preaching mouths. And it is well remembered that the disciples did this while going before the Lord, for the teacher's word must precede, and thus the grace of the supreme visitation illuminates the following heart of the listener. Well on the Sabbath, for the holy teachers both labor in preaching for the hope of future rest, and equally admonish their listeners not to insist on superfluous works for the love of the world, but rather to labor hard for eternal rest in good works. Again, they walk through the fields with the Lord, who, striving to obey divine commands, delight in diligently meditating on the sacred words. They hunger in the fields, desiring to find the bread of life in the same sacred words they read through, that is, they care to reach those words by which they may kindle in themselves a greater love for their Creator. And this on the Sabbath, when they rejoice to be free from the turbulent thoughts with a calm mind, and to see how sweet the Lord is, and how blessed the man who hopes in Him (Psalm XXXIII). And assuming the habit of piety and humility, they strive to reach the rest of their souls. They pluck the ears that perhaps occur, and turn and purify them with their hands until they reach the food, when they take up the testimonies of the Scriptures which they reach by reading, and discuss them with diligent investigation until they find the marrow of love that seemed to be hidden in them. For just as the grains of wheat which refresh are veiled by the roughness of the chaff which b…
Mark 2:25 — On the Gospel of Mark
And he said to them: Have you never read, etc.? To refute the Pharisees' accusation, he recalls an old story, when David, fleeing Saul, came to Nob and was received by the priest Abimelech, and asked for food (1 Samuel 21). Since he did not have ordinary bread, he gave him consecrated bread, which only priests and Levites were allowed to eat. He only asked if the young men were pure from women: and when he answered from yesterday and the day before, he did not hesitate to give the bread, considering it better (as the prophet says, I desire mercy, and not sacrifice [Hosea 6]) to free men from the danger of hunger than to offer a sacrifice to God. For the acceptable sacrifice to God is the salvation of men. Therefore, the Lord argues and says: If both David is holy and Abimelech the priest is not blamed by you, but each of them transgressed the commandment of the law with reasonable excuse, and hunger is the cause, why do you not approve the same hunger in the apostles which you approve in others? Although, in this matter, there is much difference. These rub the ears of grain in their hands on the Sabbath, those ate Levitical bread. There, even at the solemnity of the Sabbath, the days of the new moons illuminated it, and in the feasts when he fled from the royal court. Figuratively speaking, when it is said that David and his men received the consecrated bread, it shows that the food of the priesthood would pass into common use, either because we all ought to imitate the priestly life, or because all the children of the Church are priests. For we are anointed into a holy priesthood, offering ourselves as spiritual sacrifices to God. We have spoken more fully about this whole story according to our understanding in the exposition of the book of Kings, and about the table and the bread of the presence, in the book on the exposition of the tabernacle and its vessels. As for why the Lord calls Abimelech the chief of the priests instead of Abiathar, there is no discrepancy. For both were there when David came and asked for and received the bread, namely Abimelech the chief of the priests, and Abiathar his son. After Abimelech was killed by Saul, along with eighty-five priests of his household, Abiathar fled to David and became his companion throughout his exile. Later, when David reigned, he received the office of high priest and remained in the pontificate throughout his reign, surpassing his father in much greater excellence. Therefore, he was worthy of being remembered by the Lord as the high priest even while his father lived. And he said to them, The Sabbath was made for man, and not man for the Sabbath. Greater care is due to the health and life of a man than to the observance of the Sabbath. For the Sabbath is commanded to be observed in such a way that if there is necessity, one is not guilty of breaking the Sabbath. Therefore, circumcision on the Sabbath is not prohibited because it is necessary. For Joshua also circled the walls of Jericho with his army for seven days. And the Maccabees fought on the Sabbath out of necessity. Hence, if the disciples were hungry, what was not permitted by the law became permitted out of the necessity of hunger. This is a similar case to that which exists today in legal fasts: where if anyone breaks the fast because of illness, he is by no means guilty. Therefore, the Son of Man is Lord, even of the Sabbath. If, he says, David the king fed with priestly food is excusable, and according to another evangelist's account the priests violate the Sabbath by temple service and are without blame, how much more is the Son of Man, who is the true king and the true priest, and therefore the Lord of the Sabbath, not guilty of plucking ears of grain on the Sabbath?
Mark 2:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) There is, however, no discrepancy, for both were there, when David came to ask for bread, and received it: that is to say, Abimelech, the High Priest, and Abiathar his son; but Abimelech having been slain by Saul, Abiathar fled to David, and became the companion of all his exile afterwards. When he came to the throne, he himself also received the rank of High Priest, and the son became of much greater excellence than the father, and therefore was worthy to be mentioned as the High Priest, even during his fathers life-time.
Mark 2:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It goes on: And he said to them, The sabbath was made for man, and not man for the sabbath. For greater is the care to be taken of the health and life of a man, than the keeping of the sabbath. Therefore the sabbath was ordered to be observed in such a way, that, if there were a necessity, he should not be guilty, who broke the sabbath-day; therefore it was not forbidden to circumcise on the sabbath, because that was a necessary work. And the Maccabees, when necessity pressed on them, fought on the sabbath-day. Wherefore, His disciples being hungry, what was not allowed in the law became lawful through their necessity of hunger; as now, if a sick man break a fast, he is not held guilty in any way.
Mark 2:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It goes on: Therefore the Son of man is Lord, &c. As if he said, David the king is to be excused for feeding on the food of the Priests, how much more the Son of man, the true King and Priest, and Lord of the sabbath, is free from fault, for pulling ears of corn on the sabbath-day.
Mark 3:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But mystically, the man with a withered hand shows the human race, dried up as to its fruitfulness in good works, but now cured by the mercy of the Lord; the hand of man, which in our first parent had been dried up when he plucked the fruit of the forbidden tree, through the grace of the Redeemer, Who stretched His guiltless hands on the tree of the cross, has been restored to health by the juices of good works. Well too was it in the synagogue that the hand was withered; for where the gift of knowledge is greater, there also the danger of inexcusable guilt is greater.
Mark 3:1 — On the Gospel of Mark
And he entered again into the synagogue, etc. The man who had a withered hand indicates the human race withered in the fertility of good works, but cured by the Lord's compassion. His right hand, which had withered in the first parent when plucking the forbidden tree's fruit, was restored to the health of good works' juices by the Redeemer's grace when He stretched out innocent hands on the tree of the cross. And fittingly, the hand was withered in the synagogue, because where the gift of knowledge is greater, there the danger of inexcusable guilt is more severe. And they watched him whether he would heal on the Sabbath, that they might accuse him. Because the Master had excused the breaking of the Sabbath which they blamed in the disciples by a likely example, now they want to accuse the very Master by watching, so that if He heals on the Sabbath, they may charge Him with transgression; if He does not heal, they may accuse Him of cruelty or impotence. And he said to the man with the withered hand: Stand forth. And he says to them: Is it lawful on the Sabbaths to do good or to do harm? The Lord, predicting the calumny the Jews with faithless minds had prepared for Him, reproaches them because they violated the precepts of the law by a wrongful interpretation, thinking even from good works to rest on the Sabbath, while the law commands abstention from evil, saying: You shall not do any servile work on it, that is sin. For everyone who commits sin is a servant of sin. By this precept, He also foreshadows the form of the future age in the present: where those who have done good through the six ages of this world, will have rest in the seventh age, not from good works, but only from evil. For even if secular works rest, nevertheless the act of good work in the praise of God is not idle. To save a life or to kill? This is, to heal a man, or not? It is the same as He had said before, To do good or to do harm? Not that the supremely good God can be the author of evil or perdition for us, but that Scripture customarily speaks of not saving as killing. Just as He is said to have hardened Pharaoh's heart, not that He made a soft heart hard, but that He did not mercifully soften it, hardened by preceding merits. And when we pray, Lead us not into temptation (Matt. VI), by immediately adding, But deliver us from evil, we plainly are taught that to lead into temptation by Him is nothing other than not to free from evil, and to destroy a soul is not to save from perdition. If anyone is moved, why the Lord, when He was about to heal a body, asked about the salvation of the soul, let him understand either that the soul by the custom of Scriptures is put for the man, as it is said: These are the souls which came out of the loins of Jacob (Exod. I), or that these miracles were done for the sake of the soul's salvation, or that this healing of the hand signified the salvation of the soul, which, ceasing from good works (as I have said), seemed to have a withered right hand. But they were silent. And looking around at them with anger, grieved at the hardness of their hearts, He said to the man: Stretch forth your hand. And he stretched it out; and his hand was restored. The withered hand is ordered to be stretched out for healing, because in no better order is the fruitless weakness of the soul cured than by the largesse of alms. Therefore John the Baptist, when questioned by the crowds about what they should do so as not to be cast into fire like withered trees, commanded only this: He who has two coats, let him give to him who has none; and he who has food, let him do likewise (Luke III). And in Ecclesiasticus it is said: Son, let not your hand be stretched out to take, but drawn back when it comes to giving (Eccli. IV). For in vain does he stretch out his hands to God in prayer for sins, who does not extend them to a begging widow to confer a benefit.
Mark 3:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. i. 14) For, since He had defended the breaking of the sabbath, which they objected to His disciples, by an approved example, now they wish, by watching Him, to calumniate Himself, that they might accuse Him of a transgression, if He cured on the sabbath, of cruelty or of folly, if He refused. It goes on: And he saith unto the man which had the withered hand, Stand in the midst.
Mark 3:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) And anticipating the calumny of the Jews, which they had prepared for Him, He accused them of violating the precepts of the law, by a wrong interpretation. Wherefore there follows: And he saith unto them, Is it lawful to do good on the sabbath-day, or to do evil? And this He asks, because they thought that on the sabbath they were to rest even from good works, whilst the law commands to abstain from bad, saying, Ye shall do no servile work therein; (Levit. 23:7) that is, sin: for Whosoever committeth sin is the servant of sin. (John 8:34) What He first says, to do good on the sabbath-day or to do evil, is the same as what He afterwards adds, to save a life or to lose it; that is, to cure a man or not. Not that God, Who is in the highest degree good, can be the author of perdition to us, but that His not saving is in the language of Scripture to destroy. But if it be asked, wherefore the Lord, being about to cure the body, asked about the saving of the soul, let him understand either that in the common way of Scripture the soul is put for the man; as it is said, All the souls that came out of the loins of Jacob; (Exodus 1:5) or because he did those miracles for the saving of a soul, or because the healing itself of the hand signified the saving of the soul.
Mark 3:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. i. 15) The Pharisees, thinking it a crime that at the word of the Lord the hand which was diseased was restored to a sound state, agreed to make a pretext of the words spoken by our Saviour; wherefore it is said, And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him. As if every one amongst them did not greater things on the sabbath day, carrying food, reaching forth a cup, and whatever else is necessary for meals. Neither could He, Who said and it was done, be convicted of toiling on the sabbath day. (ubi sup.) Or else he calls Herodians the servants of Herod the Tetrarch, who on account of the hatred which their lord had for John, pursued with treachery and hate the Saviour also, Whom John preached.
Mark 3:6 — On the Gospel of Mark
But the Pharisees went out and immediately took counsel with the Herodians against him, how to destroy him. He refers to the Herodians as the ministers of Herod the tetrarch, who, on account of the enmity which their lord exercised against John, also plotted against and hated the Savior whom John preached. However, it was of great foolishness for those who greatly needed salvation to take counsel about the death of the Savior. Their zeal for wickedness is shown when they even consider it a crime that he stretched out the hand of the one who was sick to heal it at his word, as if none of them had ever done greater works on the Sabbath, such as carrying food, offering a cup, and performing other necessary tasks for sustenance. For indeed, he who said "Let there be," and it was made, could not be convicted of working on the Sabbath.
Mark 3:7 — On the Gospel of Mark
And Jesus withdrew with his disciples to the sea. He withdrew as a man fleeing the snares of those who persecuted Him, because neither had His hour of suffering yet arrived, nor was the place of His suffering outside Jerusalem. He withdrew, fleeing from those who persecuted Him out of hatred; but He went to a place where He found many following Him out of love. For it is added: And a large crowd from Galilee and Judea followed Him, and from Jerusalem and Idumaea, and beyond Jordan, and those around Tyre and Sidon, a great multitude, hearing what He was doing, came to Him. Behold, the Pharisees and Herodians, namely the teachers of the people and the king's ministers, sought to destroy the Lord with unanimous counsel. But the unlearned crowd and the masses gathered from everywhere followed Him with unanimous love. They, seeing the works of His virtues and hearing the words of His teaching, wanted to learn nothing more than to persecute Him. These, led only by the reputation of His virtues, came in a great throng to hear Him and to demand the help of salvation. Hence, they soon deserved to achieve the effect of their will and desire, with many healed by the Lord, as is read in the following. Where He also set an example for His followers, if they suffered persecution in one city, to flee to another. Finally, Paul, instructed by the Lord's example and precept, fled from Damascus, where he was threatened by the snares of the wicked. But having left there, he found countless people elsewhere who followed him to piety. Truly according to the laws of allegory, the Lord in that He went out from the synagogue, withdrew to the sea, everywhere encountering a large multitude coming to Him to be healed and taught, manifestly prefigured our salvation, to whom He deigned to come through faith, leaving Judea due to their perfidy. Rightly indeed are the incredulous nations, long tossed by the diverse windings of errors, compared to the instability, bitterness, and darkness of the fluctuating sea. But the Lord came to the sea with His disciples, and a large crowd from various provinces followed Him, because the hearts of the nations came to Him as the Apostles preached. And after He kindly consecrated in them a home dear to Himself, He already received many coming to Him generously and granted them to possess the desired salvation. To them aptly fits what follows: And He told His disciples to have a small boat ready for Him because of the crowd, lest they crush Him. For He healed many, so that they pressed upon Him, that they might touch Him. The small boat serving the Lord on the sea is indeed the Church, gathered from the nations, and crossing the waves of the passing world by the virtue of a free mind. The more the bosom of the heart expands to receive the grace of its Creator, the higher it rises above all the volumes of transient things, as a small boat tossed by the winds on the waves of a swelling sea. However, there is a difference between compressing the Lord and touching Him. For he touches Him who receives His faith and love with a true heart. They compress Him who disturb the peace of those in whom the truth used to dwell with carnal thoughts or even deeds. Therefore, it is aptly said that those who touched Him were saved, because indeed true faith and love are accustomed to generate eternal salvation. Because of the crowd, lest they compress Him, the Lord ascended into a boat, because fleeing the troubled minds of the carnal, He rejoices to come and make His abode with those who have learned to despise both the fleeting glory and the abasement of the world.
Mark 3:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) It goes on, But Jesus withdrew himself with his disciples to the sea; He fled from their treachery, because the hour of His passion had not yet come, and no place away from Jerusalem was proper for His Passion. By which also He gave an example to His disciples, when they suffer persecution in one city, to flee to another.
Mark 3:7-9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For the strangers followed Him, because they saw the works of His powers, and in order to hear the words or His teaching. But the Jews, induced solely by their opinion of His powers, in a vast multitude come to hear Him, and to beg for His aiding health; wherefore there follows, And he spake to his disciples, that they should wait, &c.
Mark 3:10-12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Both therefore fell down before the Lord, those who had the plagues of bodily diseases, and those who were vexed by unclean spirits. The sick did this simply with the intention of obtaining health, but the demoniacs, or rather the devils within them, because under the mastery of a fear of God they were compelled not only to fall down before Him, but also to praise His majesty; wherefore it goes on, And they cried out, saying, Thou art the Son of God. And here we must wonder at the blindness of the Arians, who, after the glory of His resurrection, deny the Son of God, Whom the devils confess to be the Son of God, though still clothed with human flesh. There follows, And he straitly charged them, that they should not make him known. (Ps. 50:16) For God said to the sinner, Why dost thou preach my laws? A sinner is forbidden to preach the Lord, lest any one listening to his preaching should follow him in his error, for the devil is an evil master, who always mingles false things with true, that the semblance of truth may cover the witness of fraud. But not only devils, but persons healed by Christ, and even Apostles, are ordered to be silent concerning Him before the Passion, lest by the preaching of the majesty of His Divinity, the economy of His Passion should be retarded. But allegorically, in the Lord's coming out of the synagogue, and then retiring to the sea, He prefigured the salvation of the Gentiles, to whom He deigned to come through their faith, having quitted the Jews on account of their perfidy. For the nations, driven about in divers by-paths of error, are fitly compared to the unstable sea. (v. Cyprian. Ep. lxiii. Aug. de Civ. Dei, 20, 16.) Again, a great crowd from various provinces followed Him, because He has received with kindness many nations, who came to Him through the preaching of the Apostles. But the ship waiting upon the Lord in the sea is the Church, collected from amongst the nations; and He goes into it lest the crowd should throng Him, because flying from the troubled minds of carnal persons, He delights to come to those who despise the glory of this world, and to dwell within them. Further, there is a difference between thronging the Lord, and touching Him; for they throng Him, when by carnal thoughts and deeds they trouble peace, in which truth dwells; but he touches Him, who by faith and love has received Him into his heart; wherefore those who touched Him are said to have been saved.
Mark 3:11 — On the Gospel of Mark
"However many had plagues, unclean spirits, when they saw him, would fall down before him." Both groups would indeed fall down before the Lord, that is, both those who had plagues of physical infirmities and those who were afflicted by unclean spirits: but the sick, with a simple intention of obtaining health, and the demoniacs, or rather the demons dwelling in them, compelled by the force of divine fear, not only to fall down before him, but also to confess his majesty. For struck by the presence of his power, and exceedingly terrified, they dared not hide who they had already recognized was the Son of God. It is greatly to be wondered at, or rather deplored, the blindness of the Arians who, after the glory of his resurrection and ascension, after the faith of the Gospel had been spread throughout the whole world, after churches had been established among all nations, and the name of the Lord the Savior had been praised from the rising to the setting of the sun, suddenly deny that he is the Son of God, whom even the demons, while he was still clothed in mortal flesh, openly acknowledged to be the Son of God. For thus it continues: And they cried out, saying, 'You are the Son of God.' And he sternly ordered them not to make him known. But why he forbade unclean spirits to speak about him, the Psalmist makes clear, who says: To the sinner, however, God said, 'Why do you declare my statutes and take my covenant in your mouth? You hate discipline, and you cast my words behind you' (Psalm 49).
Mark 3:12 — On the Gospel of Mark
Therefore, the sinner is forbidden to preach the Lord, lest anyone follow the erring while they preach. For the devil is a deceitful teacher, who often mixes falsehoods with truths, so that he may conceal the testimony of deceit under the appearance of truth. Moreover, it was not only the demons, who confessed unwillingly, that were willing to be silent about Christ, but also those who, healed by him, willingly wanted to confess. Indeed, even the apostles, who were to preach him throughout the whole world after his resurrection, were commanded to remain completely silent about him before his passion, lest the proclamation of his divine majesty prevent the dispensation of his passion, and with the passion delayed, the salvation of the world, which was to come through it, be denied."
Mark 3:13-14 — On the Gospel of Mark
And going up into the mountain, he called to himself those whom he wanted, and they came to him, and he made it so that there were twelve with him. That mountain on which the Lord chose the apostles signifies the height of justice, by which they were to be instructed and which they were to preach to men. For because he was going to send them to preach the Gospel of the heavenly kingdom, he rightly wished to remind them, by the height of the place where they were chosen, not to dissolve their mind in low desires, but always to raise it to desire and seek higher things. Thus also, intending to give the law to his former people, he appeared on a mountain; from the mountain he thundered what was to be done. Indeed, because it was not yet time to say: "Repent, for the kingdom of heaven is at hand" (Matt. 4), but only to say, "Honor your father and your mother so that you may live long on the land which the Lord your God is giving you" (Exod. 20), these same words, however, typically promise us the eternal kingdom, which is in the land of the living: the people could not approach the Lord speaking on the mountain, but heard from below what was being said, because they did not yet know how to ascend with a mind capable of understanding the mysteries being mentioned; Moses alone, because he had learned to hear the law spiritually, ascended the summit of the mountain where God was. It is well said, that ascending the mountain, the Lord called to himself those he wanted. For it was not by their choice and zeal, but by divine will and grace, that they were called to apostleship. Hence, he also says to them elsewhere: "You have not chosen me, but I have chosen you" (John 15).
Mark 3:13-14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. i. 16) After having forbidden the evil spirits to preach Him, He chose holy men, to cast out the unclean spirits, and to preach the Gospel; wherefore it is said, And he went up into a mountain, &c. (Luke 6) (ubi sup.) For it was not a matter of their choice and zeal, but of Divine condescension and grace, that they should be called to the Apostleship. The mount also in which the Lord chose His Apostles, shows the lofty righteousness in which they were to be instructed, and which they were about to preach to men.
Mark 3:14-15 — On the Gospel of Mark
And to send them to preach the Gospel, He gave them the power to heal diseases and to cast out demons. After He forbid the unworthy spirits to preach, He chose the saints, who would cast out the impure spirits, and they themselves would preach the Gospel with a pure mind and tongue. To whom (as the evangelist Matthew writes) He also conferred the power of healing other sicknesses, and even of raising the dead, so that the greatness of the promised heavenly things might be attested by the greatness of the deeds, and the power shown might give faith to the words, and those who preached new things might also do new things. Whence also now, when the number of the faithful has grown, within the holy Church there are many who hold to the way of virtues without having the signs of virtues. For a miracle is displayed in vain outwardly, if there is lacking the work accomplished inwardly. For according to the voice of the master of the nations, tongues are a sign not for the faithful, but for the unbelievers (1 Cor 14).
Mark 3:14 — On the Gospel of Mark
And he made it so that there were twelve with him. Certainly, for the sake of the mystery of grace, so that they might commend the salvation of the world, which they were to preach by word, also by their number. Indeed, three times four makes twelve. And three times four are the apostles sent to preach, so that they might baptize the nations in the name of the Father, and of the Son, and of the Holy Spirit through all the regions of the fourfold world. Whence it is also written concerning the holy city, Jerusalem, descending from heaven from God, that it had three gates on the east, and three gates on the north, and three gates on the south, and three gates on the west (Rev 21). Where it is shown figuratively that, with the apostles and their successors preaching, all the nations throughout the world would enter the Church in the faith of the Holy Trinity. In which sacrament as well, the children of Israel once encamped around the tabernacle, so that on every side, in a square, three tribes would remain (Num 1). For undoubtedly the early Church which was in Judea was, surrounded on all sides by believing nations from the whole world, going to set up spiritual camps to God in faith and confession of the Holy Trinity.
Mark 3:14-15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For as a sacrament of this the children of Israel once used to encamp about the Tabernacle, so that on each of the four sides of the square three tribes were stationed. Now three times four are twelve, and in three bands of four the Apostles were sent to preach, that through the four quarters of the whole world they might baptize the nations in the name of the Father, the Son, and the Holy Ghost. It goes on: And he gave them power, &c. That is, in order that the greatness of their deeds might bear witness to the greatness of their heavenly promises, and that they, who preached unheard-of things, might do unheard-of actions.
Mark 3:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) And the reason that the Lord willed that he should at first be called otherwise, was that from the change itself of the name, a mystery might be conveyed to us. Peter then in Latin or in Greek means the same thing as Cephas in Hebrew, and in each language the name is drawn from a stone. Nor can it be doubted that is the rock of which Paul spoke, And this rock was Christ. (1 Cor. 10:4) For as Christ was the true light, and allowed also that the Apostles should be called the light of the world, (Matt. 5:14.) so also to Simon, who believed on the rock Christ, He gave the name of Rock.
Mark 3:16 — On the Gospel of Mark
And he gave Simon the name Peter. Not now for the first time did he name Simon Peter, but long before when, as he was brought to him by his brother Andrew and looked at him, he said: You are Simon son of John; you shall be called Cephas, which means Peter (John I). But when the Evangelist wanted to list the names of the twelve apostles, he had to say Peter, he took care to briefly mention that he was not called this before, but that the Lord had so named him, although not then, but when John recorded the very words of the Lord, clearly making the listeners attentive. For if he had been called this before, you would not see the mystery of the rock in the same way, thinking that he was called so by chance, not by the providence of God. Therefore, he wanted him to be called something else first, so that from the very change of name, the vitality of the sacrament would be commended. The same Peter, then, in Greek or Latin, which is Cephas in Syrian. And in both languages, the name is derived from the rock: no doubt from that about which Paul says: And the rock was Christ (I Cor. X). For just as the true light, Christ, granted to the apostles to be called the light of the world, so also he bestowed on Simon, who believed in Christ the rock, the name of Peter. With another allusion to the etymology, he said: You are Peter, and on this rock, I will build my Church (Matt. XVI). But truly Simon, setting aside lamentation, or hearing sadness, is interpreted for that time when, after the resurrection, having seen the Lord, he set aside the sorrow of that death or his denial: but he immediately heard the sadness of his own death, with the Lord saying: But when you grow old, you will stretch out your hands, and another will gird you and carry you where you do not wish (John XXI).
Mark 3:17 — On the Gospel of Mark
And James, the son of Zebedee, and John, the brother of James (it is understood from the previous verses that he called them to him when he went up into the mountain). And he gave them the names Boanerges, which means sons of thunder. They were aptly named sons of thunder, as one of them, resounding with that theological voice from heaven, which no one had known how to utter before, said: In the beginning was the Word, and the Word was with God, and the Word was God, etc. (John I). It left such weighty power within it, that if he ever desired to thunder more, the world itself could not contain it. And both often deserved to be led apart and into the mountain by the Lord, and at times to perceive the terrifying sound from the cloud: This is my beloved son, listen to him (Mark IX). They also bore names most fitting to their merits. For James means supplanter. John, in whom is both grace, or the Lord's grace, as he is called. For he rejoiced to supplant the care of the flesh when the Lord called, and to despise the flesh itself when Herod killed him; and the latter, because of the grace of special love which he deserved through virginal glory, reclined on the chest of his Redeemer at the supper.
Mark 3:18-19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But Thaddæus is the same person, as Luke calls in the Gospel and in the Acts, Jude of James, for he was the brother of James, the brother of the Lord, as he himself has written in his Epistle. There follows, And Simon the Canaanite, and Judas Iscariot, who betrayed him. He has added this by way of distinction from Simon Peter, and Jude the brother of James. Simon is called the Canaanite from Cana, a village in Galilee, and Judas, Scariotes, from the village from which he had his origin, or he is so called from the tribe of Issachar.
Mark 3:18 — Homilies on the Gospels 1.21
We must not pass over the fact that Matthew had two names, for he was also called Levi, and that name too bears witness to the grace granted to him. Levi means "added" or "taken up," signifying that he was "taken up" through being chosen by the Lord, and "added" to the number of the apostolic band. Mark and Luke generously chose to use this name alone, so as to not make glaringly conspicuous his former way of life, for he was now their companion in the work of the gospel. In setting down the list of the twelve apostles, they simply called him Matthew, not mentioning Levi. Matthew himself, on the other hand (in accord with what is written, "The just man is the first accuser of himself; his friend came and searched him out"), calls himself by his ordinary name when telling of being called from his tax-collector's place, but adds pointedly "the publican"—"Thomas," he says, "and Matthew the publican." In this way he offers to publicans and sinners greater confidence in securing their salvation.
Mark 3:18 — On the Gospel of Mark
And Andrew and Philip and Bartholomew, and Matthew, and Thomas. Andrew is a Greek name, and it means manly, from the fact that in Greek, a man is called Ἀνήρ. This name is most fittingly adorned for him who, upon John's preaching, promptly ensured he followed, saw, and listened to the Lamb of God, and later, when called himself, left everything to follow Him and adhere to Him continually without delay. Philip is interpreted as the mouth of a lamp or lamps. And rightly so, because called by the Lord, he received the light of grace, which enlightened and kindled his heart, and promptly sought to share it with his brother through the service of his mouth, saying: We have found Him whom Moses wrote about in the Law and the Prophets, Jesus, the son of Joseph from Nazareth (John I). Bartholomew is a Syriac, not Hebrew name, and it means the son of the one who suspends the waters, which evidently sounds like the Son of God, who lifts the minds of His preachers to contemplate heavenly things, so that as they soar more freely aloft, they may more fruitfully intoxicate the hearts of earthly men with the drops of their words. Matthew is called donated, namely because by the great gift of the Lord, he, from being a tax collector and a publican, was deputed to the office of apostle and evangelist. Thomas means abyss or twin, which in Greek is Δίδυμος, both of which interpretations suit his condition. Didymus he could rightly be called, because of his doubtful heart in believing the fact of the Lord's resurrection. He could equally justly be called an abyss when with sure faith he penetrated the depth of the Lord's power celebrated in the resurrection. Indeed, it should be noted that listing the apostles by name, the evangelist Matthew places them thus: Philip and Bartholomew, Thomas, and Matthew the publican. Therefore, the other evangelists, when naming them together, place Matthew first and then Thomas, and they do not designate him as a publican, lest recalling his former manner of life, they seem to reproach the evangelist. But he himself indeed puts Thomas before him and calls himself a publican, so that where sin abounded, grace might much more abound (Romans V). And James the son of Alphaeus, and Thaddaeus. James the son of Alphaeus he listed with an additional identifier, to distinguish him from James the son of Zebedee. He is the one who in the Gospels is called the brother of the Lord, and in the Epistle to the Galatians: since Mary the wife of Alphaeus was the sister of Mary the mother of the Lord, whom John the evangelist surnames Mary of Clopas, perhaps because either the same Alphaeus was also called Clopas or Mary, after Alphaeus's death following the birth of James, married Clopas. For since James could rightly be called the son of Alphaeus, meaning learned, the apostles themselves attest, who immediately after the Lord's passion, appointed him to govern the church of Jerusalem. Thaddaeus is the same whom Luke in his Gospel and in the Acts of the Apostles names Judas of James. He was indeed the brother of James the brother of the Lord, as he writes in his Epistle. Therefore he was also called the brother of the Lord, as attested by his fellow countrymen, who, marveling at his virtues, said: Is this not the carpenter's son and Mary's, brother of James and Joseph, and Judas, and Simon (Matthew XIII)?
Mark 3:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) We must connect this with what went before, He goeth up into a mountain, and calleth. For Andrew is a Greek name, which means 'manly,' from ἀνὴδ, that is, man, for he manfully adhered to the Lord. There follows, And Philip.
Mark 3:19 — On the Gospel of Mark
And Simon the Canaanite, and Judas Iscariot, who also betrayed Him. And these he listed with an addition, to distinguish Simon Peter and Judas James. But Simon the Canaanite received his surname from the village of Cana in Galilee, which the evangelist Luke translated as Simon the Zealot. Indeed, Cana means zeal. The Canaanite is called Zealot, that is, emulator. But Judas Iscariot, either from the village where he was born or from the tribe of Issachar, took his name as a premonition of his damnation. Indeed, Issachar, which means reward, hints at the price of betrayal. Iscariot, which is interpreted as a memory of death, shows that he was not persuaded suddenly but had long contemplated the crime of betraying the Lord. He was chosen among the apostles not by imprudence, but by providence. For how great is the truth, which even the service of an adversary does not weaken? How great is the morality of the Lord, who preferred to risk His judgment among us rather than His affection? For He had taken on the fragility of man, and therefore did not refuse these parts of human weakness. He wanted to be abandoned, He wanted to be betrayed, He wanted to be handed over by His apostle, so that you, abandoned by a companion, betrayed by a companion, may bear moderately that your judgment was in error, your benefit was lost. When He had ordained the apostles on the mountain, to send them forth to preach the Gospel, He aptly added:
Mark 3:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The Lord leads the Apostles, when they were elected, into a house, as if admonishing them, that after having received the Apostleship, they should retire to look on their own consciences. Wherefore it is said, And they came into a house, and the multitude came together again, so that they could not eat bread.
Mark 3:20 — On the Gospel of Mark
And they come to the house. For He led the apostles chosen on the mountain back to the house, as if silently admonishing them that after receiving the rank of apostleship, they should return to their conscience, and that the greater care they have taken on of teaching the people, the more diligently they should consider and penetrate the dwelling places of their own minds, and lest anything be found there that might offend the eyes of the hidden inspector, they should seek it out with diligent examination. For thus, each one rightly governs his neighbor if he first thoroughly explores and purges from his own heart whatever wickedness was within.
Mark 3:21 — On the Gospel of Mark
And when his own people heard of it, they went out to seize him, for they said, "He is out of his mind." Truly, as he himself says elsewhere, "A prophet is not without honor except in his own country and in his own house." For those whom others desire to approach, see, and hear as the author of life and the wisdom of God, his relatives decide that he must be bound as if he were out of his mind. Since they could not grasp the depth of the wisdom they heard, they believed that he spoke with an alien mind: akin to the example of those who could not bear the sacrament of eating his flesh and drinking his blood, and said, "This is a hard saying; who can listen to it?" And consequently, they went away, and no longer walked with him. Allegorically, however, in that the crowd frequently convenes to him, and he is scorned by his own as if he were mad, the salvation of the believing from the Gentiles is approved, and the envy and treachery of the Jews is noted. Of whom John says, "He came unto his own, and his own received him not." (John 1:11) There is indeed a great difference between those who do not understand the word of God because of the dullness of their minds and those who deliberately blaspheme and persecute what they understand. For there still remains a hope of salvation for these if perhaps they understand; but for those who are unwilling to understand to act well, and devise iniquity on their bed, what hope of salvation remains any longer, when they strive to reject by detesting and persecuting what they have rightly understood for the salvation of their souls? For consider what follows.
Mark 3:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) And blessed indeed the concourse of the crowd, flocking together, whose anxiety to obtain salvation was so great, that they left not the Author of salvation even an hour free to take food. But Him, whom a crowd of strangers loves to follow, his relations hold in little esteem: for it goes on: And when his friends heard of it, they went out to lay hold upon him. For since they could not take in the depth of wisdom, which they heard, they thought that He was speaking in a senseless way, wherefore it continues, for they said, He is beside himself.
Mark 3:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Now there is a great difference between those who do not understand the word of God from slowness of intellect, such as those, who are here spoken of, and those who purposely blaspheme, of whom it is added, And the Scribes which came down from Jerusalem, &c. For what they could not deny, they endeavour to pervert by a malicious interpretation, as if they were not the works of God, but of a most unclean spirit, that is, of Beelzebub, who was the God of Ekron. For 'Beel' means Baal himself, and 'zebub' a fly; the meaning of Beelzebub therefore is the man of flies, on account of the filth of the blood which was offered, from which most unclean rite, they call him prince of the devils, adding, and by the prince of the devils casteth he out devils. (ubi sup.) The Scribes also coming down from Jerusalem blaspheme. But the multitude from Jerusalem, and from other regions of Judæa, or of the Gentiles, followed the Lord, because so it was to be at the time of His Passion, that a crowd of the people of the Jews should lead Him to Jerusalem with palms and praises, and the Gentiles should desire to see Him; but the Scribes and Pharisees should plot together for His death.
Mark 3:22 — On the Gospel of Mark
And the scribes who came down from Jerusalem said, "He has Beelzebub," and, "By the prince of demons he casts out demons." It is not without reason that those who brought such blasphemy against the Lord are said to have come down from Jerusalem; but it surely foreshadowed that he would be persecuted by the citizens of that place unto death. Indeed, we read above that a great crowd from Galilee followed him, and from Jerusalem, and from Idumea and beyond the Jordan, and those around Tyre and Sidon, a great multitude, having heard what he was doing, came to him. Therefore, the crowd coming from Jerusalem followed the Lord, as also from other regions of the Jews, or even of the Gentiles. For who does not know that Idumea, Tyre, and Sidon were provinces or cities of the Gentiles? But the scribes coming down from Jerusalem persecuted him with dreadful blasphemies, because it was clearly to be in the time of his passion, that a crowd of the Jewish people would bring him to Jerusalem with palms and praises, the Gentiles would desire to see him, but the scribes and elders of the people would plot his death. Therefore, to the crowds, who seemed less instructed, always marveling at the deeds of the Lord, they endeavored to either deny these things, or to corrupt those which they could not deny with a sinister interpretation, as if these were not the works of Divinity, but of the filthiest spirit, that is Beelzebub, who was the god of Ekron. For Beel is indeed Baal, but Zebub is called a fly. Nor according to certain faulty copies is the letter k or d to be read at the end of the name, but b. Therefore Beelzebub is interpreted as Baal of the flies, that is the man of the flies, or having flies, due indeed to the filth of sacrificial blood, from whose most vile rite or name they designated the prince of demons.
Mark 3:23 — On the Gospel of Mark
And calling them together, he said to them in parables: How can Satan cast out Satan? And if a kingdom is divided against itself, that kingdom cannot stand. And if a house is divided against itself, that house cannot stand. A kingdom and city divided against itself cannot persist. But just as small things grow through harmony, so the greatest things fall apart through discord (Sallust). Therefore, if Satan fights against himself, and a demon is an enemy of another demon, the end of the world should already have come so that adversarial powers would not have a place in it, since war among them means peace for humans. But if you think, O Scribes and Pharisees, that the departure of demons is due to obedience to their prince, to deceive ignorant men with fraudulent simulation, what can you say about the health of bodies, which the Lord has brought about. It is one thing if you assign to demons also the weaknesses of members and the signs of spiritual powers. And if Satan has risen up against himself, he is divided, and he cannot stand, but has an end. By saying this, he wanted to be understood from their own confession that by not believing in him they had chosen to be in the kingdom of the devil, which surely could not stand divided against itself. Therefore, let the Pharisees choose what they will. If Satan cannot cast out Satan, they could find nothing to say against the Lord. But if he can, they should more carefully consider themselves, and depart from his kingdom, which cannot stand divided against itself.
Mark 3:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. i. 17) The Lord has also bound the strong man, that is, the devil: which means, He has restrained him from seducing the elect, and entering into his house, the world; He has spoiled his house, and his goods, that is men, because He has snatched them from the snares of the devil, and has united them to His Church. Or, He has spoiled his house, because the four parts of the world, over which the old enemy had sway, He has distributed to the Apostles and their successors, that they may convert the people to the way of life.
Mark 3:27 — On the Gospel of Mark
No one can enter the house of the strong man and plunder his goods, unless he first binds the strong man, and then he will plunder his house. He calls the strong man the devil, his goods, the men deceived by him; his house, the world which lies in wickedness. In which until the coming of the Savior, he exercised a wretchedly pacified dominion, because he rested quietly in the hearts of the unbelievers without any contradiction. But the Lord bound the strong man, that is, he restrained the devil from deceiving the elect, and then plundered his house, because he united to the members of his Church those whom he foresaw would be rescued from the devil's snares and whom he designated to various orders of dignity within it. Or certainly, he plundered his house because he distributed all the parts of the world, over which the ancient enemy once ruled, to the successors of the apostles, so that each in his own province would lead back the people converted from error to the way of life. The Lord therefore showed through the parable, but now very clearly, that he did not free men from demons through a deceitful operation in agreement with them, as they slandered, but with a completely different and opposing power of divinity: and thus they committed a great crime who said that what they recognized to be of God was from the devil.
Mark 3:28-29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. i. 17) But the Lord shows that they committed a great sin, in crying out that that which they knew to be of God, was of the devil, when He subjoins, Verily I say unto you, All sins are forgiven, &c. All sins and blasphemies are not indeed remitted to all men, but to those who have gone through a repentance in this life sufficient for their sins; thus neither is Novatusm right, who denied that any pardon should be granted to penitents, who had lapsed in time of martyrdom; nor Origen, who asserts that after the general judgment, after the revolution of ages, all sinners will receive pardon for their sins, which error the following words of the Lord condemn, when He adds, But he that shall blaspheme against the Holy Ghost, &c. (ubi sup.) Neither however are those, who do not believe the Holy Spirit to be God, guilty of an unpardonable blasphemy, because they were persuaded to do this by human ignorance, not by devilish malice.
Mark 3:28 — On the Gospel of Mark
Amen, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they utter. All sins and blasphemies are not indiscriminately forgiven to all men, but to those who perform worthy repentance for their errors in this life. Nor has the perverse assertion of Novatian any place, so as to deny pardon to the penitent who have lapsed in martyrdom; nor Origen, so as to assert that after the universal judgment, even granted the immense number of passing ages, all sinners and blasphemers will obtain forgiveness of sins and be led to the heavenly kingdom. This error is also refuted by the following words of the Lord, when he adds:
Mark 3:29 — On the Gospel of Mark
Whoever blasphemes against the Holy Spirit, has no forgiveness forever, but is guilty of an eternal sin. Therefore, whoever understandingly and manifestly denies the works of God, spurred by envy, calumniates, and says that Christ, the Word of God, and the works of the Holy Spirit are of Beelzebub, to him it will not be forgiven neither in this age nor in the future. Not that we deny that if he desires to repent, he can be forgiven by Him who wishes all men to be saved and come to the knowledge of the truth; but we believe that the blasphemer who believes in the Judge and Giver of pardon, who says this blasphemy is never to be forgiven, admits his merits require that he never reaches forgiveness nor the fruits of worthy repentance. As John the Evangelist most truthfully wrote about some who were blinded due to the merit of their blasphemy: "Therefore they could not believe, because, again Isaiah said: He has blinded their eyes and hardened their heart, lest they see with their eyes and understand with their heart, and turn, and I would heal them" (John XII). Therefore, blasphemy against the Holy Spirit, by which anyone, in the likeness of the devil and his angels, does not shrink from attacking the majesty of the Deity against his conscience, has no forgiveness forever, but is guilty of an eternal sin, as the evangelist clearly declares, who, having placed this testimony of the Lord, adds and says:
Mark 3:30 — On the Gospel of Mark
Because they were saying, "He has an unclean spirit." For those who neither believe in the Holy Spirit nor believe He is God, nor believe He is indeed God but less than the Father and the Son, and confess this, being led by human ignorance rather than devilish envy, are held by the crime of unforgivable blasphemy: specifically those Jewish leaders and others corrupted by a similar pestilence of envy, blaspheming against majesty, will perish without end. However, what is said according to Matthew, that whoever blasphemes against the Holy Spirit, or speaks a word against the Holy Spirit, will not have forgiveness either in this age or in the future, is given to be understood that some faults are forgiven in this age, while others in the future. For what is denied about one fault, the consequent understanding is clear because it is granted about some. Nevertheless, it should be believed that this can happen with small and minor sins, such as continual idle talk, immoderate laughter, or the sin of concern for familial matters, which is rarely conducted without fault even by those who know how to avoid blame, or in not serious faults by the error of ignorance, all of which still weigh after death if not forgiven while still in this life. However, it should be known that no one will obtain any purification for even the smallest sins unless, while still in this life, they merit to obtain it through good deeds.
Mark 3:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The brothers of the Lord must not be thought to be the sons of the ever-virgin Mary, as Helvidius sayp, nor the sons of Joseph by a former marriage, as some think, but rather they must be understood to be His relations.
Mark 3:31-32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But mystically, the mother and brother of Jesus means the synagogue, (from which according to the flesh He sprung,) and the Jewish people who, while the Saviour is teaching within, come to Him, and are not able to enter, because they cannot understand spiritual things. But the crowd eagerly enter, because when the Jews delayed, the Gentiles flocked to Christ; but His kindred, who stand without wishing to see the Lord, are the Jews who obstinately remained without, guarding the letter, and would rather compel the Lord to go forth to them to teach carnal things, than consent to enter in to learn spiritual things of Him. (Ambr in Luc. 6, 37.). If therefore not even His parents when standing without are acknowledged, how shall we be acknowledged, if we stand without? For the word is within and the light within.
Mark 3:31 — On the Gospel of Mark
And his mother and his brothers come, and standing outside, they sent to him, calling him. And a crowd was seated around him, etc. The brothers of the Lord, not to be thought sons of the blessed ever-virgin Mary, according to Helvidius, nor sons of Joseph by another wife, according to some, but rather to be understood as his relatives. Surely, the fact that the Lord, when requested by his mother and brothers, does not leave his duty of preaching, is not a rejection of his mother's pious duty, whose commandment is, Honor your father and your mother, but instead, he shows that he owes more to the paternal mysteries than to maternal affections: instructing us by example as well as by word, when he says, Whoever loves father or mother more than me is not worthy of me (Matt. X). He does not contemptuously disregard his brothers, but, preferring the spiritual work to the kinship of the flesh, he teaches that the more religious bond of the hearts is greater than that of the bodies. Mystically, however, the mother and brothers of Jesus are the Synagogue, from whose flesh he is born, and the people of the Jews, who, while the Savior is teaching inside, coming, are unable to enter: they spiritually neglect to understand his words. For the crowd, having preoccupied, enters his house to listen to his words, as the evangelist Matthew declares: because, with Judea hesitating, the Gentiles flocked to Christ and, by faith growing nearer, received the inner mysteries of life with so much more capacity of mind. According to what the Psalmist says, Come to him, and be enlightened (Psalm XXXIII).
Mark 3:32 — On the Gospel of Mark
And they say to him: Behold your mother and your brothers are outside seeking you. And responding to them, he said: Who is my mother and my brothers? Inside is the word, inside is the light. Therefore elsewhere, he says, so that those who enter may see the light (Luke VIII). If then, those standing outside are not recognized even as parents, and perhaps they are not recognized for the sake of our example, how will we be recognized if we stand outside? For those standing outside, his kin, unwilling to see the Lord, while the Jews, not seeking the spiritual sense in the law, fixed themselves outside to the keeping of the letter, and as if compelling Christ to go out to teach carnal matters, rather than consenting to enter to learn the spiritual.
Mark 3:33-34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Ambr in Luc. 6, 36. Bede ubi sup.) Being asked therefore by a message to go out, He declines, not as though He refused the dutiful service of His mother, but to show that He owes more to His Father's mysteries than to His mother's feelings. Nor does He rudely despise His brothers, but, preferring His spiritual work to fleshly relationship, He teaches us that religion is the bond of the heart rather than that of the body. Wherefore it goes on, And looking round about on them which sat about him, he said, Behold my mother and my brethren.
Mark 3:34 — On the Gospel of Mark
And looking around at those who were sitting around him, he said: Behold, my mother and my brothers. For whoever does the will of God, he is my brother, and sister, and mother. When he who does the will of God is called the sister and brother of the Lord, it is not surprising due to both sexes being gathered to faith. But it is very astonishing how even mother is also said. For he deigned to call his faithful disciples brothers, saying: Go, announce to my brothers. Whoever, therefore, is able to become the brother of the Lord by coming to faith, it must be asked how he can also be mother. But we must know that he who is the brother and sister of Jesus by believing, becomes a mother by preaching. For he as it were births the Lord, whom he has infused into the heart of the listener. And he becomes his mother if the love of the Lord is generated in the mind of the neighbor through his voice.
Mark 4:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now this ship showed in a figure the Church, to be built in the midst of the nations, in which the Lord consecrates for Himself a beloved dwelling-place. It goes on: And he taught them many things by parables.
Mark 4:1-2 — On the Gospel of Mark
And a great crowd gathered to him, so that he got into a boat and sat in the sea, and the whole crowd was on the land by the sea; and he taught them many things in parables. The fact that a great crowd gathered to the Lord while he was teaching by the sea signifies the multitude of people flocking to the faith of truth through the preaching of the apostles. But the fact that he got into a boat and sat in the sea prefigured the Church to be built among the nations that were unbelieving and contradictory. For it is as if the Lord sits in the boat placed in the middle of the sea, when he enlightens the minds of the faithful, who dwell among the faithful, with the grace of his visitation, and consecrates his beloved dwelling among them. Furthermore, the crowd which was on the land by the sea, listening to the words of the Lord, such that they were neither touched by the waves of the sea nor sitting with him in the boat above the waves, most aptly represents those who have recently gathered to hear the word. Indeed, they are separated by the piety of their minds from the bitterness, obscurity, and instability of the reprobate, but they are still not yet imbued with the heavenly mysteries they desire.
Mark 4:1 — On the Gospel of Mark
And again he began to teach by the sea. If we look at the Gospel of Matthew, it is clear that this teaching of the Lord by the sea took place on the same day as the previous sermon celebrated in the house. For when that sermon was finished, Matthew immediately added, saying: On that day Jesus went out of the house and sat by the sea, and large crowds gathered around him, etc. (Matthew XIII). Not only the deeds and words of the Lord, but also the journeys and places where he performs miracles and preaches, are full of heavenly mysteries. After giving a sermon in a house, where he was said to have a demon, he began to teach by the sea, to show that, having abandoned Judea because of the fault of unbelief, he would go to save the Gentiles. Indeed, the proud and unbelieving hearts of the Gentiles are rightly likened to the swollen and bitter waves of the sea. Who does not know that the house of the Lord was an unbelieving Judea? But, having left the house in which he suffered the blasphemies of the wicked, he began to teach by the sea, because, having abandoned the Synagogue due to its unbelief, he came to gather the multitude of the Gentile people through the apostles. Hence it is aptly first put forward that while he was preaching in the house, his mother and brothers stood outside and were not recognized by him, and thus, leaving the house, he went to teach by the sea, because after the Synagogue fixed itself firmly outside on the preservation of the letter and preferred to put the figures of the law before the inner secrets of the faith of the Lord, the Lord conferred the sacraments of salvation, which it had rejected, to the foreign nations throughout the world.
Mark 4:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. i. 18) For if we look into the Gospel of Matthew, it appears that this same teaching of the Lord at the sea, was delivered on the same day as the former. For after the conclusion of the first sermon, Matthew immediately subjoins, saying, The same day went Jesus out of the house, and sat by the sea-side. (ubi sup.) After leaving the house also, He began to teach at the sea, because, quitting the synagogue, He came to gather together the multitude of the Gentile people by the Apostles. Wherefore it continues: And there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea.
Mark 4:3 — On the Gospel of Mark
And he said to them in his teaching: Listen; behold, a sower went out to sow. The Lord himself, in the following, explaining this parable, asserts that the seed is the word of God, and that the sower is himself. But when he says that a sower went out to sow, he left it for us to inquire. Therefore, the sower went out to sow because the Lord, coming forth from the bosom of the Father, came into the world, and the word of truth, which he saw with the Father, he sowed to the human race either by himself or by those he appointed, according to what Habakkuk says in his praises of him, You went out to save your people, to save your anointed ones (Habakkuk 3:13), that is, those whom you deign to consecrate with the anointing of your Spirit and make participants in your holy name. Or certainly he went out to sow when, after calling the chosen portion of the synagogue to faith, he also poured out the gifts of his grace to the gathering of the nations. He also signified this by his journey, when after preaching at home, he went out to the sea to teach. Finally, while preaching at home, he abandoned some for the unforgivable crime of their blasphemy; he called others his mother and brothers because of their devotion to piety. This clearly expresses the difference in the Jewish nation, in which many were rebellious to the Lord, yet some were worthy of divine adoption.
Mark 4:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. i. 19) Or else, He went out to sow, when after calling to His faith the elect portion of the synagogue, He poured out the gifts of His grace in order to call the Gentiles also.
Mark 4:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or else, the way is a mind which is a path for bad thoughts, preventing the seed of the word from growing in it. And therefore whatsoever good seed comes in contact with such a way, perishes, and is carried off by devils. Wherefore there follows, And the fowls of the air came and devoured it up. And well are the devils called fowls of the air, either because they are of a heavenly and spiritual origin, or because they dwell in the air. Or else, those who are about the way are negligent and slothful men.
Mark 4:4 — On the Gospel of Mark
And while he was sowing, some fell along the path, and the birds came and ate it. In the Gospel of Luke, it is written about this seed: Some fell beside the path, and it was trampled, and the birds of the air ate it. Therefore, whatever the Lord deigned to explain in this parable must be received with pious faith. But what he left silent for our understanding, must be sought and briefly summarized with an equally pious intention. The seed that fell along the path was destroyed by a double injury, both trampled by those passing by and snatched by the birds. The path, therefore, represents the mind worn and dry from the incessant passage of evil thoughts, so that it is incapable of receiving and germinating the seed of the word. And thus, whatever good seed happens to fall near such a path perishes, trampled by the passage of wicked thought and snatched away by demons. Rightly are these called birds of the air, either because they are of a heavenly and spiritual nature or because they fly through the air.
Mark 4:5 — On the Gospel of Mark
But some fell upon rocky places, where it had not much earth; and it immediately sprang up, because it had no depth of earth. And when the sun was risen, it was scorched; and because it had no root, it withered away. And the Lord explains the mystery of this seed. In this exposition, we learn that these things are not always allegorically placed in the same significance. For stone indicates the hardness of a stubborn mind, earth the gentleness of an obedient soul, and the sun the fervor of a raging persecution; although elsewhere he places the sun in a good light, saying the righteous will shine in the future like the sun in the kingdom of their Father. And in the construction of the spiritual house, he teaches that digging deep, earth must be removed, and stone laid in the foundation, that is, the earthly thoughts are to be cleansed from the innermost recess of the heart, and the strength of invincible faith to be laid in the foundation of good works. In this instance, the depth of earth properly cultivated should have received the seed of the word, the uprightness of a soul exercised in heavenly disciplines and regularly trained in listening and obeying divine words. But rocky places, covered with thin soil, can quickly germinate the received seed, yet do not have the strength to set roots; these are, without a doubt, hearts untrained in the studies of discipline, softened by no trials of temptation, delighted only for a moment by the sweetness of the heard word and celestial promises, but fall away in time of temptation; for when they present the fleeting sweetness of the heavenly oracle to their inherent austerity, as if a place designated for the holy seed, they cover a great heap of stones with a thin layer of soil. Therefore, they cannot reach the fruit of righteousness because of the little amount of saving desire inherent in them to conceive the seed of life, and the abundance of harmful hardness that obstructs the fruit of salvation.
Mark 4:5-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) It goes on: And some fell on stony ground. He calls stone, the hardness of a wanton mind; He calls ground, the inconstancy of a soul in its obedience; and sun, the heat of a raging persecution. Therefore the depth of earth, which ought to have received the seed of God, is the honesty of a mind trained in heavenly discipline, and regularly brought up in obedience to the Divine words. But the stony places, which have no strength for fixing the root firmly, are those breasts which are delighted only with the sweetness of the word which they hear, and for a time with the heavenly promises, but in a season of temptation fall away, for there is too little of healthful desire in them to conceive the seed of life.
Mark 4:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) As often as this is inserted in the Gospel or in the Apocalypse of John, that which is spoken is mystical, and is pointed out as healthful to be heard and learnt. For the ears by which they are heard belong to the heart, and the ears by which men obey and do what is commanded, are those of an interior sense. There follows, And when he was alone, the twelve that were with him asked of him the parable; and he said unto them, Unto you it is given to know the mystery of the kingdom of God, but to them that are without all things are done in parables.
Mark 4:9 — On the Gospel of Mark
And he said, "He who has ears to hear, let him hear." As often as this admonition is interposed either in the Gospel or in the Revelation of John, it is insinuated that what is said is mystical and is salubrious for hearing and learning. For the ears for hearing are the ears of the heart, and the inner senses, the ears for obeying and doing what has been commanded.
Mark 4:11-12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) To those then who are without, all things are done in parables, that is, both the actions and the words of the Saviour, because neither in those miracles which He was working, nor in those mysteries which He preached, were they able to acknowledge Him as God. Therefore they are not able to attain to the remission of their sins.
Mark 4:11-12 — On the Gospel of Mark
But to those who are outside, everything is done in parables, so that seeing they may see and not perceive, and hearing they may hear and not understand, lest they turn and be forgiven their sins. It should be noted in these words of the Lord that not only what he said but also what he did were parables, that is, signs of mystical things, since it is said that those to whom everything was done in parables neither could lead what they saw and heard to understanding. For what would hinder those looking at his deeds or journeys from understanding, if something more than what is apparent to the eyes of the flesh was not intended to be spiritually understood? Therefore, to those who are outside and do not approach the feet of the Lord to receive from his teaching, everything is done in parables, both the deeds and words of the Savior, because they are neither able to recognize him as God in the things he worked with power, nor in the mysteries he preached. Therefore, they do not deserve to attain the remission of sins which is to be obtained through the grace of his faith.
Mark 4:15 — On the Gospel of Mark
These are those who are beside the way where the word is sown. And when they hear, Satan immediately comes and takes away the word that was sown in their hearts, etc. In this explanation of the Lord, the entire distance of those who could hear the word of salvation but cannot reach salvation is comprehended. For there are those who do not deign to grasp the word they hear with any faith, understanding, or even any opportunity for trying usefulness. In whose undisciplined and hard hearts the sown word is immediately snatched away by unclean spirits, like birds seizing the seed from the trampled path of life. There are those who both recognize the usefulness of the heard word and taste the desire, but they are hindered from reaching what they approve by others who terrifyingly oppose the way, while others by flattering prosperity delay. The Lord compares the former to rocky ground and the latter to thorny ground. Clearly, the Gentiles are excluded, who do not even deserve to hear the words of life. And it should not seem strange why the Lord compared riches to thorns, since thorns fight and riches delight. They are rightly called thorns, because they tear the mind with the pricks of their thoughts. And when they lead to sin, they wound it like an inflicted wound causing it to bleed. But even apart from the stings of vices, the desire for riches devastates the mind greatly and does not allow it to be secure. For when someone vigilantly and anxiously watches by what order or art to acquire what they do not yet have, or by what foresight to preserve what they have already acquired, or finally by what glory and dignity to enjoy the abundance of acquired things, how necessary is it that the miserable mind is ulcerated by the stings of cares every hour? Hence, the Lord aptly, intending to call riches thorns in the exposition, preceded with miseries, saying: "Others are sown among thorns, these are those who hear the word: and the cares of the world, and the deceitfulness of riches, and the desires for other things entering in choke the word, and it becomes unfruitful." "The cares," he says, "of the world and the deceitfulness of riches." For whoever is deceived by the vain desire for riches, it is necessary that the accompanying or even preceding continuous misery of cares afflict him. For what is more miserable than those who, the more they have, the more they need, and the less they seem to have of themselves? According to what a certain poet mocking the lovers of money said: "Love of money grows as much as money itself grows." (Juvenal) And how much happier are those not only in the desire for true riches but also in the very contempt of false ones, who truly confess themselves to be as having nothing and yet possessing all things? Well did he say: "And the cares of the world and the deceitfulness of riches," and added: "And the desires for other things." For the Scripture commands: "Desiring wisdom, keep the commandments, and God will provide it for you." And again it says: "Blessed is the man who fears the Lord, he greatly delights in his commandments." (Psalm 112) On the other hand, whoever, neglecting wisdom and despising the commandments of the Lord, wanders by desiring other things, can neither receive the fruit of wisdom nor attain the joy of true blessedness. For such desires choke the word because with their importunate thoughts they strangle the throat of the mind. And while they do not allow good desire to enter the heart, they kill as it were the passage of vital breath. Whence by just judgment it happens that as much as they desire other things, so much they are far from that poverty of spirit and desire by which they long to be dissolved and to be with Christ (Philippians 1). But rather, the wretched one fears that it will truly happen to him, to be dissolved from this life and to be with the devil.
Mark 4:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi Sup.) But in this exposition of the Lord there is embraced the whole range of those who might hear the words of truth, but are unable to attain to salvation. For there are some to whom no faith, no intellect, nay no opportunity of trying its usefulness, can give a perception of the word which they hear; of whom He says, And these are by the wayside. For unclean spirits take away at once the word committed to their hearts, as birds carry away the seed of the trodden way.
Mark 4:16-19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi Sup.) There are some who both experience its usefulness and feel a desire for it, but some of them the calamities of this world frighten, and others its prosperity allures, so that they do not attain to that which they approve. Of the first of whom He says, And these are they who fell on stony ground; of the latter, And these are they which are sown among thorns. But riches are called thorns, because they tear the soul with the piercing of its own thoughts, and after bringing it to sin, they, as one may say, make it bleed by inflicting a wound. Again He says, And the toil of this world, and the deceitfulness of riches; for the man who is deceived by an empty desire of riches must soon be afflicted by the toils of continual cares. He adds, And the lusts of other things; because, whosoever despises the commandments of God, and wanders away lustfully seeking other things, is unable to attain to the joy of beatitude. And concupiscences of this sort choke the word, because they do not allow a good desire to enter into the heart, and, as it were, stifle the entrance of vital breath. There are, however, excepted from these different classes of men, the Gentiles who do not even have grace to hear the words of life.
Mark 4:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or he bears thirty-fold, who instills into the minds of the elect faith in the Holy Trinity; sixty-fold, who teaches the perfection of good works; a hundred-fold, who shows the rewards of the heavenly kingdom. For in counting a hundred, we pass on to the right hands; therefore that number is fitly made to signify everlasting happiness. But the good ground is the conscience of the elect, which does the contrary to all the former three, which both receives with willingness the seed of the word committed to it, and keeps it when received up to the season of fruit.
Mark 4:20 — On the Gospel of Mark
And these are the ones sown on good ground: they hear the word and accept it and bear fruit, one thirty, and one sixty, and one hundred. Good ground, that is, the faithful conscience of the elect, opposes all the evil yields of the earth, for it both willingly receives the seed of the word entrusted to it and, preserving it consistently among adversities and prosperities, maintains it until the time of fruition. And it bears fruit, producing one thirty, one sixty, and one hundred. Thirty, specifically, when it instills the faith of the Holy Trinity in the hearts of the elect. Sixty, when it teaches the perfection of good work. For, since the adornment of the world was completed in the number six, good work is rightly designated by this number. One hundred, when in all our actions it shows us the rewards to be sought in the heavenly kingdom. For one hundred, which are transferred to the right hand by counting, are rightly set in the significance of eternal happiness. For although thirty and sixty are still contained in the left hand, one hundred pass to the right. Although the great faith which reveals to us the knowledge of our Creator is significant, and the great works by which faith is fulfilled, lest it be idle, are significant, both are necessary in this life; the reward of faith and works exercised through love is to be hoped for in the life to come.
Mark 4:21 — On the Gospel of Mark
And he said to them: "Is a lamp brought in to be put under a basket, or under a bed, and not to be set on a stand? For there is nothing hidden except to be made manifest; nor is anything secret except to come to light. If anyone has ears to hear, let him hear." Because he had previously said to the apostles and those who were with them: "To you has been given the mystery of the kingdom of God; but to those outside, everything is in parables," now he shows through them that the same mystery is to be revealed to others at some point as well, and that the hearts of all who are going to enter the house of God are to be illuminated by the flames of faith. With these words, he symbolically teaches the confidence of preaching, lest anyone hide the light of knowledge they know out of fear of physical discomforts. For with the terms 'basket' and 'bed,' he designates this present life and the flesh in which we live; but with the term 'lamp,' he designates the word by which we are enlightened. For since the time of our life is contained within a certain measure of divine provision, it is rightly compared to a basket. And who does not see that the body, in which the soul temporarily dwells and rests, can rightly be called a bed? Hence it is said to a certain healed person: "Rise, take up your bed, and go to your house" (Matthew 9). Which is clearly to say: Rise from the body of negligence; and raise up the body, in whose desires you lay for a long time, towards the practice of good works diligently: and thus enter the house of eternal habitation, where you will receive the rewards of good works. Therefore, whoever, out of love for this temporal life and carnal allurements, hides the word of God, covers the lamp with a basket or a bed, because they place the desires of the flesh above the revelation of truth, which they fear to proclaim. But he places the lamp on a stand, who subjugates his body to the service of God, so that the preaching of truth is superior, and the service of the body is inferior: yet through that very service of the body, the superior doctrine shines forth, which through bodily actions, that is, through voice and tongue and other movements of the body, is imparted to those learning through good works. Therefore, he places the lamp on a stand when the Apostle says: "I do not box as one beating the air, but I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified" (1 Corinthians 9).
Mark 4:21-22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. i. 20) Or, because the time of our life is contained under a certain measurement of Divine Providence, it is rightly compared to a bushel. But the bed of the soul is the body, in which it dwells and reposes for a time. He therefore who hides the word of God under the love of this transitory life, and of carnal allurements, covers his candle with a bushel or a bed. But he puts his light on a candlestick, who employs his body in the ministry of the word of God; therefore under these words He typically teaches them a figure of preaching. Wherefore it goes on, For there is nothing hidden, which shall not be revealed, nor is there any thing made secret, which shall not come abroad. As if He said, Be not ashamed of the Gospel, but amidst the darkness of persecution raise the light of the word of God upon the candlestick of your body, keeping fixedly in your mind that day, when the Lord will throw light upon the hidden places of darkness, for then everlasting praise awaits you, and everlasting punishment your adversaries.
Mark 4:22 — On the Gospel of Mark
For nothing is hidden, except to be made manifest; nor is anything secret, except to come to light. He says, do not be ashamed of the Gospel of God, but among the darkness of persecutors, raise the light of the word upon the candlestick of your body, retaining with a steadfast mind that day of ultimate recompense, where the Lord will illuminate the hidden things of darkness, and will reveal the thoughts of hearts. For then both praise from God awaits you, and eternal punishment for the adversaries of the truth.
Mark 4:23 — On the Gospel of Mark
If anyone has ears to hear, let him hear. If anyone has the understanding to perceive the word of God, let him not withdraw, let him not turn his hearing to fables, but diligently lend his ear to examining those things which the truth has spoken, diligently employ his hands in fulfilling those things which he has already understood, diligently subject his tongue to preaching those things opportunely and inopportunely.
Mark 4:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) That is, if any man have a sense for understanding the word of God, let him not withdraw himself, let him not turn his ear to fables, but let him lend his ear to search those things which truth hath spoken, his hands for fulfilling them, his tongue for preaching them. There follows, And he said unto them, Take heed what ye hear.
Mark 4:24 — On the Gospel of Mark
And he said to them: Take heed what you hear. With the measure you use, it will be measured to you, and more will be added to you. If you diligently (he says) strive to do all the good you can, and to share it with your neighbors: divine grace will assist you, both presently, by giving you the understanding to grasp higher matters, and the ability to accomplish worthier deeds; and in the future, beyond what you know to hope for, it will truly add to you the gifts of eternal recompense.
Mark 4:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or else, If ye diligently endeavour to do all the good which ye can, and to teach it to your neighbours, the mercy of God will come in, to give you both in the present life a sense to take in higher things, and a will to do better things, and will add for the future an everlasting reward. And therefore it is subjoined, And to you shall more be given.
Mark 4:25 — On the Gospel of Mark
For whoever has, to him more will be given. And whoever does not have, even what he has will be taken away from him. He said, with full intention, give effort to the word that you hear, by remembering and examining: because whoever has love for the word, even the sense of understanding what he loves will be given to him. But whoever does not have love for hearing the word, even if he seems to excel either by natural talent or by exercise in letters, will enjoy none of the sweetness of true wisdom. And although it seems to have been especially said about the apostles, to whom it was given to know the mystery of the kingdom of God more by charity and faith, and about the perfidious Jews, who, seeing in parables, did not see; and hearing, did not understand; namely, that they would lose the letter of the law in which they boasted: it can however also be generally understood that sometimes an ingenious reader by neglecting deprives himself of wisdom, which one slow in talent but studious, by laboring, tastes.
Mark 4:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For sometimes a clever reader by neglecting his mind, deprives himself of wisdom, of which he tastes the sweetness, who, though slow in intellect, works more diligently.
Mark 4:26-27 — On the Gospel of Mark
And he said to them: Such is the kingdom of God, as if a man casts seed upon the earth and sleeps; and rises night and day, and the seed sprouts and grows while he does not know it. For the earth produces fruit by itself, first the blade, then the ear, then the full grain in the ear. And when the fruit has brought itself forth, he immediately wields the sickle, because the harvest is at hand. A man casts seed upon the earth, when he instills good intention into his heart. And after he has cast the seed, he sleeps, because he already rests in the hope of good work. But he rises at night and by day, because he progresses among adversities and prosperities. And the seed sprouts and grows while he does not know it; because even when he cannot yet measure his growth, the virtue once conceived leads to progress. And the earth produces fruit by itself, because with grace preceding itself, the human mind spontaneously rises to the fruit of good work. But this same earth first brings forth the blade, then the ear, then the full grain in the ear. To produce the blade, indeed, is to still have the tenderness of good initiation. But the blade reaches the ear when the virtue conceived in the mind draws itself to the progress of good work. And the full grain in the ear fructifies, when the virtue already progresses so as to be of robust and perfect work. And when the fruit has produced itself, he immediately wields the sickle, because the harvest time is at hand. For the Almighty God, with the fruit produced, wields the sickle and cuts off His harvest, because when He has led each one to perfect works, He cuts off their temporal life by His sent judgment, to bring His grain to the heavenly granaries. Therefore, when we conceive good desires, we cast seed into the earth. But when we begin to act rightly, we are the blade. However, when we grow to the perfect work of goodness, we reach the ear. When we are solidified in the perfection of the same operation, we already bring forth the full grain in the ear. Hence no one should be seen still in the tenderness of the mind for good purpose, because the grain of God begins from the blade to become grain.
Mark 4:30 — On the Gospel of Mark
And he said: To what shall we liken the kingdom of God, or with what parable shall we compare it? It is like a mustard seed which, when it is sown in the ground, is smaller than all the seeds that are on the earth. The kingdom of God is the preaching of the Gospel and the knowledge of the Scriptures which leads to life, and about which it is said to the Jews: The kingdom of God shall be taken from you and given to a nation producing its fruits. Therefore, the kingdom of this kind is like a mustard seed which, according to the Gospel of Matthew, a man took and sowed in his field (Matthew XIII). The man who sows is understood by many to be the Savior, who sows in the hearts of the believers. By others, the man himself sowing in the earth or his field, that is, in himself and in his heart. Who is it that sows if not our understanding and mind? Which, receiving the seed of preaching and nurturing the sown with the moisture of faith, makes it sprout in the field of his heart.
Mark 4:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Again, the man who sows is by many taken to mean the Saviour Himself, by others, man himself sowing in his own heart.
Mark 4:31 — On the Gospel of Mark
When it is sown in the ground, he says, it is smaller than all the seeds that are on the earth. But when it is sown, it grows up and becomes greater than all garden plants and puts forth large branches, so that the birds of the air can make nests under its shade. The preaching of the Gospel is the smallest among all disciplines. For the first teaching indeed does not hold the truth of faith, proclaiming a man, Lord God, dead and the scandal of the cross. Compare such teaching to the doctrines of philosophers, and their books and the splendor of eloquence and the composition of words, and you will see how much lesser the sown seeds of the Gospel are. But when those have grown, they show nothing biting, nothing vivid, nothing vital. Everything swells, flaccid and withered, into vegetables and herbs, which dry up and crumble. However, this preaching which seemed small in the beginning, whether sown in the soul of the believer or in the whole world, does not rise into vegetables, but grows into a tree, as is said very clearly by the other Evangelists. Therefore the mustard seed sown in the land or the field of the Lord arises and is transformed from a vegetable into a tree, whose nature is to surpass the nature of all herbs in height, breadth, and longevity. Great indeed is the height of this tree, because the preaching of the Gospel lifts up the minds of its hearers to desire heavenly things. It is spread out with branches, because it has occupied the ends of the whole world through preachers born from it. It surpasses in longevity, because the truth it proclaims will never be obliterated by any end. Under its shade, the birds of the heavens dwell, for the souls of the faithful that are accustomed to fly to heavenly things with desire, and to have their heart above, neglecting the desires of temporal things, according to the voice of the Psalmist: In the protection of the wings of the Lord they will hope (Psalm 90). Hence the bride in the Song of Songs, that is, the Church gathered from many souls of the saints, boasts and says: Under the shadow of him whom I desired, I sat, and his fruit was sweet to my throat (Song of Solomon 2). Which is to say openly: Under the protection of him whom I desired to see, I, deprived of the comfort of others, subjected myself, and the joy of his sight and presence was sweet to my heart, compelling me to despise, indeed to disdain, whatever is outside him.
Mark 4:33 — On the Gospel of Mark
And with many such parables he spoke the word to them, as they were able to hear it. But without a parable he did not speak to them. But privately he expounded all things to his disciples. This is not said as if he spoke no plain words to the crowds, but that he spoke to them only in parables: rather, it is because almost no speech of his can be found in which something of parables is not interwoven.
Mark 4:35-41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or else the ship into which He embarked, is taken to mean the tree of His passion, by which the faithful attain to the security of the safe shore. The other ships which are said to have been with the Lord, signify those, who are imbued with faith in the cross of Christ, and are not beaten about by the whirlwind of tribulation; or who, after the storms of temptation, are enjoying the serenity of peace. And whilst His disciples are sailing on, Christ is asleep, because the time of our Lord's Passion came on His faithful ones, when they were meditating on the rest of His future reign. Wherefore it is related, that it took place late, that not only the sleep of our Lord, but the hour itself of departing light, might signify the setting of the true Sun. Again, when He ascended the cross, of which the stern of the ship was a type, His blaspheming persecutors rose like the waves against Him, driven on by the storms of the devils, by which, however, His own patience is not disturbed, but His foolish disciples are struck with amazement. The disciples awake the Lord, because they sought, with most earnest wishes, the resurrection of Him whom they had seen die. Rising up, He threatened the wind, because when He had triumphed in His resurrection, He prostrated the pride of the devil. He ordered the sea to be still, that is, in rising again, He cast down the rage of the Jews. The disciples are blamed, because after His resurrection, He chid them for their unbelief. And we also when being marked with the sign of the Lord's cross, we determine to quit the world, embark in the ship with Christ; we attempt to cross the sea; but, He goes to sleep, as we are sailing amidst the roaring of the waters, when amidst the strivings of our virtues, or amidst the attacks of evil spirits, of wicked men, or of our own thoughts, the flame of our love grows cold. Amongst storms of this sort, let us diligently strive to awake Him; He will soon restrain the tempest, pour down peace upon us, give us the harbour of salvation.
Mark 4:35 — On the Gospel of Mark
And he said to them that day when evening had come: Let us cross over. And dismissing the crowd, they took him along in the boat just as he was, and other boats were with him. In this passage, the Lord deigns to show both natures of his one and the same person, when he, who as a man sleeps in the boat, calms the fury of the sea with a word as God. Furthermore, by allegory, the sea which he desires to cross with his own is taken as the dark and bitter turbulence of the present world. But the little boat he boards is best understood as the wood of his most holy passion. By whose benefit, all the faithful, aided, rise above the waves of the world and reach the abode of the heavenly homeland, as if to the stability of a secure shore. However, the other boats said to have been with the Lord, but not brought into the deep or reported to have endured any storm, clearly signify those who, having been imbued with the faith of the Lord's cross, have not yet been struck by the whirlwind of tribulations, and only preserve the mysteries of faith received in the peace of the Church; or indeed, those who, after repeated gales of temptations, use a little granted calm of peace for a time. It is uncertain whether those boats, recently made, were brought into port or returned to port after experiencing the dangers of the sea. Hence, they can rightly denote both those who have not yet been tested by temptations, and those who, after frequent examination by tribulations for Christ, now, with temptations somewhat stilled, enjoy the tranquility of things.
Mark 4:37 — On the Gospel of Mark
And a great storm of wind arose, and the waves were beating into the boat, so that the boat was already filling. And he was in the stern, asleep on the cushion. While the disciples were sailing, Christ fell asleep, because when the faithful trample the world underfoot and meditate on the peace of the future kingdom in their minds, and, whether by the favorable breath of the Holy Spirit or by the rowing of their own effort, they eagerly cast behind their backs the infidelity of worldly pride, the time of the Lord's passion suddenly arrived. Hence it is fitting to mention that this event took place in the evening, to signify not only the sleeping of the Lord but also the very hour of the setting of the true sun. But as he ascended the stern of the cross, where he would take the sleep of death, the waves of persecutors, stirred by demonic storms, rose up. Yet it is not his patience that is disturbed by these, but the weakness of the disciples that is shaken, trembles, and is imperiled.
Mark 4:38 — On the Gospel of Mark
And they woke him up and said to him: Teacher, do you not care that we are perishing? And the disciples woke the Lord, so that they would not perish by the savagery of the waves while he slept, because they most eagerly sought his resurrection, whose death they had seen, lest their minds perish forever in spiritual death if he himself were to sleep in the death of the flesh any longer. Hence it well follows:
Mark 4:39 — On the Gospel of Mark
And rising, he rebuked the wind, and said to the sea: Peace, be still. And the wind ceased, and there was a great calm. Indeed, rising, he rebuked the wind, because he subdued the pride of the devil, who had the power of death, while celebrating his resurrection. He also commanded the sea to be silent and restored calm, because by overcoming death and rising from the grave, he subdued the mad rage of the Jews, who had shouted, shaking their heads: If he is the Son of God, let him come down from the cross, and we will believe him (Matt. 27). It is noteworthy according to the letter that all creatures are aware of their Creator. For those to whom he rebukes and commands, they feel the One commanding. Not by the error of heretics, who think that all things are living beings, but by the majesty of the Creator. For those things that are insensible to us are sensible to Him.
Mark 4:40 — On the Gospel of Mark
And he said to them: Why are you afraid? Do you still have no faith? They are rightly reproached, who were afraid with Christ present, since certainly whoever adheres to him cannot perish. This is similar to when, after the sleep of death, he appeared to the disciples and reproached their unbelief and hardness of heart, because they did not believe those who had seen him after he had risen (Mark 16). And again he said to them: O foolish ones and slow of heart to believe all that the prophets have spoken. Was it not necessary that the Christ should suffer these things and enter into his glory? (Luke 24) As if by the metaphor of a ship he were to say: Was it not necessary for Christ to be asleep, while waves from everywhere beat upon the ship in which he was sleeping, and thus, having been awakened, with the surging waves immediately calmed, to reveal the power of his divinity to all? And they feared with great fear, and said to one another: Who then is this, that even the wind and the sea obey him? Matthew writes it thus: And the men were amazed, saying: What kind of man is this? etc. Therefore, not the disciples, but the sailors and the others who were in the ship were amazed, and doubted about the person to whom the wind and the sea obeyed. But if anyone contentiously wants to say that those who were amazed were the disciples, we will respond that they are rightly called men because they had not yet known the power of the Savior. And we too, each individually, imbued with the sign of the Lord's cross, intending to leave the world, indeed board the ship with Jesus, we try to cross the sea. But though he who watches over Israel neither slumbers nor sleeps, yet he often seems to sleep while we sail, as among the roars of the sea itself, when amid the persistent efforts of virtues, or of unclean spirits, or of few men, or even by the force of our own thoughts, the brightness of faith becomes obscured, the height of hope melts away, the flame of love grows cold. Yet amid such storms, it is necessary for us to run to that helmsman, to rouse him diligently, who does not serve but commands the winds. Immediately he will calm the storms, restore tranquility, and grant the harbor of salvation.
Mark 5:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 2, 21) Geraza is a noted town of Arabia, across the Jordan, near mount Galaad, which the tribe of Manasseh held, not far from the lake of Tiberias, into which the swine were precipitated.
Mark 5:1 — On the Gospel of Mark
And they came to the other side of the sea, into the country of the Gerasenes. Gerasa is a notable city of Arabia beyond the Jordan, attached to the mountain of Gilead, which the tribe of Manasseh held, not far from the lake of Tiberias, into which the swine were cast. It signifies, however, the nation of the Gentiles, which after the slumber of the passion and the glory of his resurrection, the Savior deigned to visit through the preachers he sent. Hence Gerasa, or Gergesenes (as some read), well interprets as "casting out the colonist," or "the approaching stranger"; namely, indicating that the gentile people both expelled the hostile inhabitant from their heart and who were far, became near by the blood of Christ.
Mark 5:2 — On the Gospel of Mark
And when he had come out of the ship, immediately a man with an unclean spirit met him from the tombs, who had his dwelling among the tombs. This man, who was vexed by an unclean spirit and was mad to the Lord but soon to be healed, holds the figure of the gentile people, who, up to the time of the Lord's incarnation, deluded by demonic doctrines, worshiped idols as God. He had his dwelling among the tombs because he delighted in dead works, that is, in sins. For what are the bodies of the faithless if not certain sepulchres of the dead, in which the word of God does not dwell, but a soul dead in sins is enclosed?
Mark 5:2-13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Who dwelt in the tombs, because they delighted in dead works, that is, in sins; who were ever raging night and day, because whether in prosperity or in adversity, they were never free from the service of malignant spirits: again, by the foulness of their works, they lay as it were in the tombs, in their lofty pride, they wandered over the mountains, by words of most hardened infidelity, they as it were cut themselves with stones. But he said, My name is Legion, because the Gentile people were enslaved to divers idolatrous forms of worship. Again, that the unclean spirits going out from man enter into swine, which they cast headlong into the sea, implies that now that the people of the Gentiles are freed from the empire of demons, they who have not chosen to believe in Christ, work sacrilegious rites in hidden places.
Mark 5:4 — On the Gospel of Mark
And no one was able to bind him anymore, not even with chains, for he had often been bound with fetters and chains, and he had torn the chains apart and smashed the fetters: and no one could tame him. By chains and fetters are signified the severe and hard laws of the Gentiles, by which sins are restrained even in their republic. And with the chains broken (as Luke writes), he was driven by the demon into the wilderness, who, having also transgressed those laws, was led by desire to those crimes that already exceeded common custom.
Mark 5:5 — On the Gospel of Mark
And always, night and day, he was in the tombs and in the mountains, crying out and cutting himself with stones. Always, night and day, the demoniac raged because paganism, whether struggling with the adverse circumstances of things or any peace and prosperity of a flattering world might smile, he never knew how to shake off the yoke of serving evil spirits from the neck of his mind. Through the foulness of his deeds, he lay as if in the tombs, wandered on the mountain peaks through the act of pride, and through the words of the hardest infidelity, as if frenziedly seizing stones, he cut himself. But with John the Baptist bearing witness, the Lord raised children for Abraham from the stones, while he turned the hard hearts of infidels to the grace of piety.
Mark 5:6 — On the Gospel of Mark
But seeing Jesus from afar, he ran and worshipped him, and crying out with a loud voice, he said: What do you have to do with me, Jesus, Son of the Most High God? How great is the madness of Arius to believe Jesus is a creature and not God, whom the demons believe to be the Son of the Most High God and tremble! What impiety of the Jews it is to say that he cast out demons by the prince of demons, whom the demons themselves confess to have nothing in common with him! This very thing that they shouted in the frenzy of the demoniac then, they did not cease to say and confess later in the shrines of idols, namely that Jesus is the Christ, the Son of the Most High God, and that they have no peace or fellowship with him.
Mark 5:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) And how great is the impiety of the Jews, to say that He cast out devils by the prince of the devils, when the very devils confess that they have nothing in common with Him.
Mark 5:7 — On the Gospel of Mark
I adjure you by God, do not torment me. For he was saying to him: Come out of the man, unclean spirit. The enemy of human salvation considers it no small torment to cease harming a man, and the longer he used to possess him, the harder he agrees to let him go. Hence, it must be earnestly studied that if at any time, as humans, we are overcome by the devil, we should immediately strive to escape his snares, lest, by resisting his strength somewhat tardily, it becomes more laborious at some point to expel him.
Mark 5:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For it is a great torment for a devil to cease to hurt a man, and the more severely he possesses him, the more reluctantly he lets him go. For it goes on, For he said unto him, Come out of the man, thou unclean spirit.
Mark 5:9 — On the Gospel of Mark
And he asked him, "What is your name?" And he said to him, "Legion is my name, for we are many." He inquires not as one ignorant of the name, but so that, once the plague that tormented the man had been publicly confessed, the virtue of healing might appear more gracious. Even the priests of our time, who know how to cast out demons through the grace of exorcism, are accustomed to say that the afflicted can only be healed to the extent that they can disclose, by confessing openly, everything that they have suffered from unclean spirits through sight, hearing, taste, touch, or any other sense of the body or mind, whether awake or asleep. Now, what the spirit said, "Legion is my name, for we are many," signifies that the people of the nations are not subjected to any one individual but to countless and various rites of idolatry. Against this, it is written that the multitude of the believers were of one heart and one mind (Acts IV). Hence, well in the construction of Babylon, the unity of languages was shattered by the spirit of pride, while in Jerusalem, the diversity of languages was united through the grace of the holy. And that confusion, this vision of peace, because evidently in various languages and nations, one faith and piety fortifies the elect throughout the world, bringing about peace. But for the reprobates, several sects, more than languages, dissociate and confuse them.
Mark 5:9-10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But by the public declaration of the scourge which the madman suffered, the virtue of the Healer appears more gracious. And even the priests of our time, who know how to cast out devils by the grace of exorcism, are wont to say that the sufferers cannot be cured at all, unless they in confession openly declare, as far as they are able to know, what they have suffered from the unclean spirits in sight, in hearing, in taste, in touch, or any other sense of body or soul, whether awake or asleep. It goes on, And he besought him much that he would not send them away out of the country.
Mark 5:10 — On the Gospel of Mark
And he pleaded with Him greatly, that He would not send them out of the region. In the Gospel of Luke, it is written thus: And they begged Him not to command them to go into the abyss. Therefore, the demons knew that at some time in the future they would be sent into the abyss by the coming of the Lord, not foreseeing the future themselves, but recalling what the prophets had said about them. And so, the glory of the Lord's coming, which they marveled at, they feared would extend to their own condemnation.
Mark 5:11 — On the Gospel of Mark
There was a large herd of pigs feeding near the mountain. And the spirits implored him, saying: Send us into the pigs, that we may enter them. And Jesus immediately granted them. Therefore, he allowed what they were asking for, that through the destruction of the pigs, an occasion for salvation might be offered to humans. For the shepherds, witnessing these things, immediately reported them to the city. Let the Manichaean be ashamed. If the souls of humans and beasts are from the same substance and author, how can two thousand pigs be drowned for the salvation of one person? In their destruction, however, men who are unclean, devoid of voice and reason, are judged figuratively, who, feeding on the mountain of pride, delight in filthy actions. For demons can dominate over such through the worship of idols. For unless someone lives like a pig, the devil will not take power over him, or only to test him, but not even to destroy him.
Mark 5:13 — On the Gospel of Mark
And the unclean spirits, coming out, entered into the pigs, and with great force, the herd rushed into the sea, about two thousand of them, and were drowned in the sea. This signifies that once the Church is glorified and the people of the Gentiles are freed from the domination of demons, those who refused to believe in Christ engage in their sacrilegious rites in secluded places, submerged in blind and profound curiosity. And it should be noted that the unclean spirits would not have gone into the pigs unless the gentle Savior had granted it to those who were asking, whom he could certainly consign to the abyss. Wishing to teach us something necessary, namely, that they were much less able to harm humans by their own power, who could not even harm any kind of cattle. This power, however, the good God can give us by hidden justice, he cannot give unjustly.
Mark 5:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) And He gave them leave, that by the killing of the swine, the salvation of men might be furthered.
Mark 5:14 — On the Gospel of Mark
But those who fed them fled, and reported it in the city and in the fields. That the shepherds of the pigs, fleeing, reported these things, signifies that even some leaders of the impious, although they flee from the Christian law, nonetheless proclaim its power among the nations with awe and wonder.
Mark 5:14-15 — On the Gospel of Mark
And they went out to see what had happened. And they came to Jesus and saw the man who had been possessed by demons sitting, clothed and in his right mind, and they were afraid, etc. It is written in the Gospel of Luke, "Sitting at his feet." It signifies that the multitude, delighted by their old life, honors indeed but does not want to endure the Christian law, saying that they cannot fulfill it, yet admiring the faithful people who have been healed from their former lost way of life. To sit at the Lord's feet is for him from whom demons had exited, just as those corrected from sins with fixed intention of the mind, to stare at the tracks of their Savior which they follow. To be clothed again is to receive with a sound mind the pursuit of virtues that the insane had lost. This figure fits aptly with that parable of the Lord in which the prodigal and extravagant son, returning to the father, is immediately dressed in the first robe with a ring, clearly indicating that whoever truly repents with a heart for what was lost can, by the grace given by Christ, recover the first works of righteousness they had fallen from, along with the ring of unbroken faith.
Mark 5:17-18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or else, conscious of their own frailty, they judged themselves unworthy of the presence of the Lord. It goes on: And when he was going to the ship, he that had been tormented, &c.
Mark 5:17 — On the Gospel of Mark
And they began to ask him to depart from their region. The Gerasenes, aware of their own frailty, judged themselves unworthy of the Lord's presence, not grasping the word of God, nor yet able to bear the weight of wisdom with their still weak minds. This is also read to have happened to Peter himself upon seeing the miracle of the fish: and to the widow of Zarephath, who recognized that her hospitality was blessed by the presence of the blessed Elijah, nonetheless felt burdened, saying: "What do you have against me, man of God? You have come to me to bring my sin to remembrance and to kill my son" (1 Kings 17).
Mark 5:18-19 — On the Gospel of Mark
And when he was entering the ship, the man who had been vexed by the demon began to beseech him that he might be with him; and he did not admit him, but said to him: Go to your house, to your own people, and announce to them how much the Lord has done for you, and has had mercy on you. These words can rightly be understood from that saying of the Apostle when he says: To dissolve and to be with Christ is far better, but to remain in the flesh is necessary for your sake (Philippians 1); so that everyone understands that after the remission of sins, one should return to a good conscience and serve the Gospel, for the salvation of others too, so that afterwards he may rest with Christ, and not neglect the ministering suitable to the redemption of the brethren, by wanting too prematurely to be with Christ. But when Matthew mentions two being healed from the legion of demons, whereas Mark and Luke mention one, you should understand that one of them was a person of some higher and more renowned position, whom that region grieved most deeply for, and for whose salvation they were most anxious. This is what the two Evangelists, wanting to indicate, decided to mention only him, whose fame from that deed had spread more widely and more famously. But also, the climax of the allegory agrees, because just as one possessed by a demon, in the same way two gentile peoples do not inconveniently express the type. For when Noah generated three sons, only the family of one was received into the possession of God, from the remaining two, different nations who were enslaved to idols were procreated.
Mark 5:18-19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But that the Lord did not admit him, though he wished to be with Him, signifies, that every one after the remission of his sins should remember that he must work to obtain a good conscience, and serve the Gospel for the salvation of others, that at last he may rest in Christ.
Mark 5:22 — On the Gospel of Mark
And there came one of the rulers of the synagogue, named Jairus, and seeing him, he fell at his feet, etc. In this reading, where the ruler of the synagogue asks for the salvation of his daughter, but as the Lord goes to his house, a woman with an issue of blood precedes and seizes health, and then the daughter of the ruler attains the health she wished for, indeed called back to life from death, the salvation of the human race is shown, which the Lord coming in the flesh so dispensed, that first some from Israel would come to faith, then the fullness of the Gentiles would enter, and thus all of Israel would be saved. Who then is this ruler of the synagogue, who comes to the Lord to ask for his daughter, better understood as Moses himself? Hence he is well called Jairus, which means enlightening or enlightened, because he received the words of life to give to us, and by these words he enlightens others, and he himself is enlightened by the Holy Spirit, which enabled him to write or teach vital instructions. Seeing Jesus, he fell at His feet, because foreseeing in the spirit the Lord coming in the flesh, he surrendered himself to His power with a humble heart: he thus recognized that at the end of the age the man would be incarnate, understanding that He existed as God eternally before all ages. For if the head of Christ is God, what is more fitting than to accept His feet, which touched the earth of our mortality, as His assumed humanity? And the ruler of the synagogue falling at the feet of Jesus means that the lawgiver with the whole offspring of the patriarchs recognizes and admits, along with the Apostle, that the weakness of God is stronger than men (1 Cor. 1:25).
Mark 5:23 — On the Gospel of Mark
And he earnestly begged Him, saying: "My daughter is at the point of death; come, lay your hands on her, so that she may be made well and live." In the Gospel of Luke, it is written that she was his only daughter about twelve years old, and she was dying. Therefore, the daughter of the ruler of the synagogue is the Synagogue itself, uniquely composed by legal institution, as if it were the only one born of Moses. And this girl, as if in the twelfth year of life, that is, as the time of puberty approached, was dying, because nobly brought up by the prophets, after having reached the years of understanding and after she should have generated spiritual offspring for God, suddenly struck by the weakening errors, hopelessly abandoned the paths of spiritual life, and if not assisted by Christ, would have completely fallen into dreadful death.
Mark 5:24 — On the Gospel of Mark
And he went with him, and a great crowd followed him and pressed upon him. The Lord, proceeding to heal the girl, is pressed by the crowd, because while offering salutary teachings to the Jewish people, by which he might lift up their conscience sick with vices, he was burdened by the harmful habits of carnal people.
Mark 5:24-29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Again, the Lord going to the child, who is to be healed, is thronged by the crowd, because though He gave healthful advice to the Jewish nation, he is oppressed by the wicked habits of that carnal people; but the woman with an issue of blood, cured by the Lord, is the Church gathered together from the nations, for the issue of blood may be either understood of the pollution of idolatry, or of those deeds, which are accompanied by pleasure to flesh and blood. But whilst the word of the Lord decreed salvation to Judæa, the people of the Gentiles by an assured hope seized upon the health, promised and prepared for others.
Mark 5:25 — On the Gospel of Mark
And a woman who had a flow of blood for twelve years. The woman flowing with blood, but cured by the Lord, is the Church gathered from the Gentiles, which was polluted by the innate flow of carnal pleasures and was already separated from the congregation of the faithful, but while the word of God was determined to save Judea, she seized salvation with certain hope, already prepared and promised to others. It is noteworthy that both the daughter of the synagogue ruler was twelve years old, and this woman had a flow of blood for twelve years; that is, at the same time when the former was born, the latter began to be ill. For at nearly the same age of this world, both the Synagogue in the patriarchs was born, and the nation of the foreign Gentiles began to be defiled by the foulness of idolatry throughout the world. For the flow of blood can be rightly understood in two ways, that is, both concerning the pollution of idolatry and concerning those things that are done with the delight of flesh and blood.
Mark 5:26 — On the Gospel of Mark
And she had suffered much under many physicians, and had spent all she had, and was no better, but rather grew worse. Understand physicians either as false theologians, or as philosophers and secular law teachers, who, disputing about virtues and vices very subtly, promised to offer useful precepts for living and believing to mortals, or certainly those unclean spirits themselves, who, like consulting men, pushed themselves to be worshiped as gods. By eagerly listening to them, the Gentiles wasted the powers of natural industry all the more, but were no less able to be cleansed from the filth of their iniquity. But when she recognized that the Jewish people were sick and the true physician from heaven had arrived, she also began to hope for and seek a remedy for her illness.
Mark 5:27-28 — On the Gospel of Mark
When she heard about Jesus, she came up behind Him in the crowd and touched His garment. For she said, "If I just touch His clothes, I will be healed." And immediately the source of her bleeding dried up. The Church comes and touches the Lord when it approaches Him through the truth of faith. However, it comes from behind, or as He Himself said: "If anyone serves me, he must follow me" (John 12). And elsewhere it is commanded: "You shall walk after the Lord your God." Or, because not seeing the Lord present in the flesh, after the mysteries of His incarnation had been fulfilled, it reached the grace of faith and recognition of Him. Thus, by the participation in His sacraments, it deserved to be saved from sins, as if by the touch of His garments, it dried up the source of her blood. For the source of blood is the origin of sin. The source of anyone's blood is the beginning of impure thought, from which all sin is born. But the Lord, with His evangelical words, not only sought to restrain evil deeds and words but also to uproot the root of wicked thoughts, granting that both be cleansed by evangelical sacraments, as if He endowed His garments with the power to dry up the source of filth.
Mark 5:27-32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Wherefore one believing woman touches the Lord, whilst the crowd throngs Him, because He, who is grieved by divers heresies, or by wicked habits, is worshipped faithfully with the heart of the Catholic Church alone. But the Church of the Gentiles came behind Him; because though it did not see the Lord present in the flesh, for the mysteries of His Incarnation had been gone through, yet it attained to the grace of His faith, and so when by partaking of His sacraments, it merited salvation from its sins, as it were the fountain of its blood was dried up by the touch of His garments. And the Lord looked round about to see her who had done this, because He judges that all who deserve to be saved are worthy of His look and of His pity.
Mark 5:30 — On the Gospel of Mark
And immediately Jesus, perceiving in Himself the power that had gone out from Him, turned to the crowd and said: "Who touched My garments?" He asked not to learn what He did not know, but that the power He clearly knew, indeed which He Himself had given, might be declared in the woman, and by the declared and recognized power of faith, many might reach salvation.
Mark 5:31 — On the Gospel of Mark
And His disciples said to Him, "You see the crowd pressing against You, and You say, 'Who touched Me?'" The crowd pressing around Him in every direction, one believing woman touches the Lord, because those burdened by various disordered heresies or perverse habits, only the heart faithfully venerating the Catholic Church, is honored. For just as some seeing do not see, and hearing do not hear, so too those touching do not touch, who touch Christ not with a simple but with a doubtful or feigned heart. Therefore, to a certain one loving but not yet fully believing, He Himself says: "Do not touch Me, for I have not yet ascended to My Father (John 20). Clearly stating what it means to truly touch Him, namely to believe Him equal to the Father.
Mark 5:32 — On the Gospel of Mark
And He looked around to see her who had done this. The Lord does not forget His faithful, nor does He cease to look upon those who hope in Him, but judges all who merit salvation as worthy of His regard and compassion. This poor man called, and the Lord heard him.
Mark 5:33 — On the Gospel of Mark
But the woman, fearing and trembling, knowing what had been done in her, came and fell down before Him, and told Him the whole truth. Behold where the questioning of the Lord was directed, namely that the woman openly confessing the truth of her long-standing infirmity, sudden belief, divine propitiation, and the healing given to her, would herself be more firmly confirmed in faith, and would provide an example of salvation and life to many. Finally, it follows.
Mark 5:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. ii. 22) Observe that the object of His question was that the woman should confess the truth of her long 1want of faith, of her sudden belief and healing, and so herself be confirmed in faith, and afford an example to others. But he said to her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague. He said not, Thy faith is about to make thee whole, but has made thee whole, that is, in that thou hast believed, thou hast already been made whole.
Mark 5:34 — On the Gospel of Mark
He said to her, "Daughter, your faith has saved you; go in peace and be healed of your affliction." He did not say, "Your faith will save you," but "has saved you." For in the fact that you believed, you are already saved. While he was still speaking, people came from the synagogue leader's house, saying, "Your daughter has died; why bother the teacher any further?" As the woman was cured of the flow of blood, the daughter of the synagogue leader was immediately reported dead, because while the Church is cleansed from the stain of sins and called a daughter due to the merit of faith, the Synagogue, filled with both disbelief and jealousy, is dissolved in mourning. Disbelief, because it did not want to believe in Christ. Jealousy, because it grieves that the Church believes. For it is written in the Acts of the Apostles: "On the next Sabbath, almost the whole city gathered to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy, and they began to contradict what was spoken by Paul, reviling him." (Acts 13). And what the messengers said to the synagogue leader, "Why bother the teacher any further?" is still said by those today who see such a desolate state of the synagogue that they do not believe it can be restored, and thus do not consider it necessary to ask for its resurrection. But what is impossible with human beings is possible with God (Mark 10); hence it fittingly follows:
Mark 5:35-43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Mystically; the woman was cured of a bloody flux, and immediately after the daughter of the ruler of the synagogue is reported to be dead, because as soon as the Church of the Gentiles is washed from the stain of vice, and called daughter by the merits of her faith, at once the synagogue is broken up on account of its zealous treachery and envy; treachery, because it did not choose to believe in Christ; envy, because it was vexed at the faith of the Church. What the messengers told the ruler of the synagogue, Why troublest thou the Master any more, is said by those in this day who, seeing the state of the synagogue, deserted by God, believe that it cannot be restored, and therefore think that we are not to pray that it should be restored. But if the ruler of the synagogue, that is, the assembly of the teachers of the Law, determine to believe, the synagogue also, which is subjected to them, will be saved. Further, because the synagogue lost the joy of having Christ to dwell in it, as its faithlessness deserved, it lies dead as it were, amongst persons weeping and wailing. Again, our Lord raised the damsel by taking hold of her hand, because the hands of the Jews, which are full of blood, must first be cleansed, else the synagogue, which is dead, cannot rise again. But in the woman with the bloody flux, and the raising of the damsel, is shown the salvation of the human race, which was so ordered by the Lord, that first some from Judæa, then the fulness of the Gentiles, might come in, and so all Israel might be saved. Again, the damsel was twelve years old, and the woman had suffered for twelve years, because the sinning of unbelievers was contemporary with the beginning of the faith of believers; wherefore it is said, Abraham believed on God, and it was counted to him for righteousnessu. (Gen. 15:6)
Mark 5:36 — On the Gospel of Mark
"But Jesus, overhearing the word that was spoken, said to the synagogue leader, 'Do not be afraid; only believe.'" The synagogue leader is understood as the teacher of the law, about whom the Lord says, "The scribes and the Pharisees sit on Moses' seat" (Matthew 23). For if he himself is willing to believe, the Synagogue subject to him will also be saved.
Mark 5:38 — On the Gospel of Mark
And they come to the house of the ruler of the synagogue, and see the tumult, and they weep and wail greatly. And, he says, let all who hope in you rejoice, they will exult forever, and you will dwell in them. However, because the Synagogue deservedly lost this joy of the Lord's indwelling due to unbelief, it lies as if dead among those who weep and wail. Yet, heavenly mercy does not allow it to perish utterly, but rather, towards the end of the age, according to the election of grace, it restores its remnants to salvation and life. Whence it is aptly added:
Mark 5:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For to men she was dead, who were unable to raise her up; but to God she was asleep, in whose purpose both the soul was living, and the flesh was resting, to rise again. Whence it became a custom amongst Christians, that the dead, who, they doubt not, will rise again, should be said to sleep. It goes on, And they laughed him to scorn.
Mark 5:39 — On the Gospel of Mark
And entering, he said to them: Why are you troubled and weeping? The girl is not dead, but sleeping. To men she was dead, who could not raise her, but to God she was sleeping, in whose arrangement, the soul was received and lived, and the body rested to be resurrected. Hence, the Christian custom has prevailed that the dead who are undoubted to be resurrected are called sleeping; as the Apostle says: We do not want you to be ignorant, brothers, concerning those who sleep, so that you may not grieve as the rest who have no hope (1 Thess. 4). But also in part of the allegory, while the soul that sins itself shall die, however that which the Lord foresees to be about to be resurrected and to come to eternal life, though dead to us, could not incongruously be said to have slept to Him.
Mark 5:40 — On the Gospel of Mark
And they laughed at him. But he, having ejected them all, takes the father and mother of the girl, etc. Because they preferred to mock the word of the one raising rather than to believe, they are deservedly excluded outside, as unworthy to see the power of the one raising and the mystery of the one rising. Likewise, the crowd is ejected outside so that the girl may be raised, because if the importunate crowd of secular cares is not first expelled from the innermost parts of the heart, the soul which lies dead within will not rise. For while it scatters itself through countless thoughts of earthly desires, it cannot collect itself back to the consideration of itself at all.
Mark 5:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Because they chose rather to laugh at than to believe in this saying concerning her resurrection, they are deservedly excluded from the place, as unworthy to witness His power in raising her, and the mystery of her rising; wherefore it goes on, But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.
Mark 5:40-43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) And we may remark, that lighter and daily errors may be cured by the remedy of a lighter penance. Wherefore the Lord raises the damsel, lying in the inner chamber with a very easy cry, saying, Damsel, arise; but that he who had been four days dead might quit the prison of the tomb, He groaned in spirit, He was troubled, He shed tears. In proportion, then, as the death of the soul presses the more heavily, so much the more ardently must the fervour of the penitent press forward. But this too must be observed, that a public crime requires a public reparation; wherefore Lazarus, when called from the sepulchre, was placed before the eyes of the people: but slight sins require to be washed out by a secret penance, wherefore the damsel lying in the house is raised up before few witnesses, and those are desired to tell no man. The crowd also is cast out before the damsel is raised; for if a crowd of worldly thoughts be not first cast out from the hidden parts of the heart, the soul, which lies dead within, cannot rise. Well too did she arise and walk, for the soul, raised from sin, ought not only to rise from the filth of its crimes, but also to make advances in good works, and soon it is necessary that it should be filled with heavenly bread, that is, made partaker of the Divine Word, and of the Altar.
Mark 5:41 — On the Gospel of Mark
And holding the hand of the girl, he said to her: Talitha cumi, which is translated: Little girl, I say to you, arise. A diligent reader might ask why the truthful Evangelist, explaining the words of the Savior, added from his own: I say to you, when in the Syrian language he used, nothing more was said than: Little girl, arise. Unless perhaps he thought it necessary to convey the force of the Lord's command, aiming to express the meaning of the speaker rather than the exact words to his readers. For it is known to be customary for the Evangelists and apostles, when they take testimonies from the Old Testament, to place greater emphasis on the prophetic sense rather than the words. And the Lord, holding the hand of the girl, raised her, because unless the hands of the Jews, which are full of blood, are first purified, their synagogue, which is dead, will not rise.
Mark 5:42 — On the Gospel of Mark
And immediately the girl rose and walked. Well, she rose and walked. For whomever the heavenly hand of mercy touches to revive from the dead due to sins, not only must he rise from the filth and lethargy of crimes, but he must also immediately advance in good works, evidently according to the psalmist, entering without blemish and practicing works of justice.
Mark 6:1 — On the Gospel of Mark
And he went out from there and came into his own country, and his disciples followed him; and when the Sabbath came, he began to teach in the synagogue. And many hearing him were amazed at his teaching, saying: Where did this man get all these things? And what wisdom is this that is given to him, and such mighty works performed by his hands? He calls his country Nazareth, in which he was brought up. But how great is the blindness of the Nazarenes, who, if their minds were not obtuse, could have recognized him as the Christ through his words and deeds, yet they despise him solely because of knowing his family. They refer wisdom to teaching and power to healings and miracles that he performed. Which distinction the Apostle recalls aptly and beautifully, saying: Jews demand signs, and Greeks seek wisdom; but we preach Christ crucified, a stumbling block to Jews and foolishness to Gentiles. But to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God (1 Corinthians 1). In this context, he refers power to signs because of the Jews and wisdom to teaching because of the Greeks, that is, the Gentiles.
Mark 6:1-3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 2, 23) He means by His country, Nazareth, in which He was brought up. But how great the blindness of the Nazarenes! they despise Him, Who by His words and deeds they might know to be the Christ, solely on account of His kindred. It goes on, And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? By wisdom is meant His doctrine, by powers, the cures and miracles which He did. It goes on, Is not this the carpenter, the son of Mary?
Mark 6:3 — On the Gospel of Mark
Is not this the carpenter, the son of Mary, the brother of James, Joseph, Jude, and Simon? Are not his sisters here with us? And they took offense at him. The scandal and error of the Jews are our salvation and the condemnation of the heretics. For they so clearly saw the man Jesus Christ, that they called him the carpenter, and according to another Evangelist, the carpenter's son; they also testified that his brothers and sisters were with them. Yet these are not to be considered as the actual children of Joseph or Mary, according to the heretics, but rather, according to the custom of sacred Scripture, they must be understood as their relatives, in the same way that Abraham and Lot are called brothers, although Lot was the son of Abraham's brother. And you have many such examples.
Mark 6:3-4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For although human things are not to be compared with divine, still the type is complete, because the Father of Christ works by fire and spirit. It goes on, The brother of James, and Joses, of Jude, and, of Simon. And are not his sisters here with us? They bear witness that His brothers and sisters were with Him, who nevertheless are not to be taken for the sons of Joseph or of Mary, as heretics say, but rather, as is usual in Scripture, we must understand them to be His relations, as Abraham and Lot are called brothers, though Lot was brother's son to Abraham. And they were offended at him. The stumbling and the error of the Jews is our salvation, and the condemnation of heretics. For so much did they despise the Lord Jesus Christ, as to call Him a carpenter, and son of a carpenter. It goes on, And Jesus said unto them, A prophet is not without honour, but in his own country. Even Moses bears witness that the Lord is called a Prophet in the Scripture, for predicting His future Incarnation to the sons of Israel, he says, A Prophet shall the Lord raise up unto you of your brethren. (Acts 7:37) But not only He Himself, Who is Lord of prophets, but also Elias, Jeremiah, and the remaining lesser prophets, were worse received in their own country than in strange cities, for it is almost natural for men to envy their fellow-townsmen; for they do not consider the present works of the man, but they remember the weakness of His infancy.
Mark 6:4 — On the Gospel of Mark
And Jesus said to them, a prophet is not without honor, except in his own country, and among his own relatives, and in his own house. It is testified in the Scriptures that the Lord Jesus Christ is called a prophet, and Moses, predicting His future incarnation to the children of Israel, said: The Lord your God will raise up for you a prophet from among your brothers, like unto me, you shall listen to him. Not only He who is the head and Lord of the prophets, but also Elijah and Jeremiah, and the other prophets, were held in less honor in their own country than in foreign cities, because it is almost natural for citizens always to envy their fellow citizens. They do not consider the man's present works, but remember his frail infancy, as if they themselves had not also come to mature age through the same stages of life.
Mark 6:5 — On the Gospel of Mark
And He could do no mighty work there, except that He laid His hands on a few sick people and healed them. And He marveled because of their unbelief. Not that He could not perform many miracles even among the unbelievers, but that in doing many, He might condemn the unbelievers. However, it can also be understood otherwise, that Jesus is despised in His house and country, that is, among the Jewish people, and therefore He performed few signs there, lest they become utterly inexcusable. Greater signs, however, He performs daily among the nations through the apostles, not so much in the healing of bodies as in the salvation of souls. As for the Lord being said to marvel at their unbelief, it is not as if He marvels at something unexpected and unforeseen, He who knows all things before they happen, just as He did not begin to marvel at the faith of the centurion as something new and previously unknown when He heard the words of his pious confession and said: "I have not found such great faith, not even in Israel" (Luke VII). But He who knows the secrets of the heart shows that He marvels before men, indicating what is to be marveled at by men. Indeed, the faith of the centurion was marvelous, who, without a human teacher, without the eloquence of the Scriptures, without angelic oracles, recognized through miracles by divinely illuminated natural understanding that He who appeared as human in the frailty of humanity was truly God. Conversely, the unbelief of the Nazarenes was no less astonishing, who, despite having an abundance of teachers and divine words in which the coming of Christ was preached, and having Christ Himself present among them, pressing the knowledge of Himself on them through both words and signs, still persisted in their disbelief. But in one instance, the blindness of the Jews is noted as marvelous, who were unwilling to believe in their own prophets about Christ, nor in Christ Himself born among them. In the other instance, the faith of the Gentiles is crowned, who, even though Christ was born among the Jews and cast out by them, deserved to receive Him, the mediator between God and man, the man Jesus Christ, with the sacred oracles.
Mark 6:5-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Not as if He Who knows all things before they are done, wonders at what He did not expect or look forward to, but knowing the hidden things of the heart, and wishing to intimate to men that it was wonderful, He openly shows that He wonders. And indeed the blindness of the Jews is wonderful, for they neither believed what their prophets said of Christ, nor would in their own persons believe on Christ, Who was born amongst them. Mystically again; Christ is despised in His own house and country, that is, amongst the people of the Jews, and therefore He worked few miracles there, lest they should become altogether inexcusable. But He performs greater miracles every day amongst the Gentiles, not so much in the healing of their bodies, as in the salvation of their souls.
Mark 6:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 2, 24) Now our kind and merciful Lord and Master did not grudge His servants and their disciples His own virtues, and as He Him self had healed every sickness and every infirmity, so also He gave the same power to His disciples. Wherefore it goes on: And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits. Great is the difference between giving and receiving. Whatsoever He does, is done in His own power, as Lord; if they do any thing, they confess their own weakness and the power of the Lord, saying in the name of Jesus, Arise, and walk.
Mark 6:7 — On the Gospel of Mark
And he went around the villages in a circuit, teaching; and he called the twelve and began to send them two by two, and gave them power over unclean spirits. The kind and merciful Lord and master does not envy his servants and disciples his own virtues; and just as he had healed all sickness and all infirmity, he also gave his apostles power, to heal all infirmity and all sickness. But there is a great difference between having and giving, granting and receiving. He, whatever he does, acts by the power of the Lord; those, if they do anything, confess their own weakness and the power of the Lord, saying, like Peter: In the name of Jesus Christ of Nazareth, rise up and walk (Acts III).
Mark 6:8-9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For such should be the preacher's trust in God, that, though he takes no thought for supplying his own wants in this present world, yet he should feel most certain that these will not be left unsatisfied, lest whilst his mind is taken up with temporal things, he should provide less of eternal things to others.
Mark 6:8-10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Again, allegorically; under the figure of a scrip is pointed out the burdens of this world, by bread is meant temporal delights, by money in the purse, the hiding of wisdom; because he who receives the office of a doctor, should neither be weighed down by the burden of worldly affairs, nor be made soft by carnal desires, nor hide the talent of the word committed to him under the ease of an inactive body. It goes on, And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. Where He gives a general precept of constancy, that they should look to what is due to the tie of hospitality, adding, that it is inconsistent with the preaching of the kingdom of heaven to run about from house to house.
Mark 6:8 — On the Gospel of Mark
And he commanded them to take nothing for the journey except a staff only. No bag, no bread, nor money in their belt, but be shod with sandals, and not put on two tunics. Such a preacher ought to have trust in God, that even if he does not provide for the needs of this life, he should surely know these things will not be lacking. Lest his mind be occupied with temporal things, he would provide less for others eternals. However, it is often questioned how Matthew and Luke recall that the Lord said to the disciples not to carry a staff, while Mark says: And he commanded them to take nothing for the journey except a staff only. This is resolved by understanding that the staff, which according to Mark is to be carried, is understood under a different signification than that which, according to Matthew and Luke, is not to be carried: just as temptation is understood under another signification in the saying, God tempts no one, and in another is said, The Lord your God tempts you, to know whether you love him. The former is of deception, the latter is of probation. Thus both sayings are to be taken as spoken by the Lord to the apostles, and to not carry a staff, and to carry nothing except a staff. For when he said to them according to Matthew: Do not possess gold, nor silver, etc.; he immediately added: For the laborer is worthy of his food. This clearly shows why he did not want them to possess or carry these things. Not that they are not necessary for the sustenance of this life, but because he was sending them out in such a way that he demonstrated these things would be owed to them by those to whom they proclaim the Gospel and believe. It is clear, however, that the Lord did not command these things in such a way that evangelists should not live from anywhere else than from those to whom they preach the Gospel. Otherwise, the apostle who sustained himself by the labor of his hands so as not to burden anyone would have acted against this precept; but he gave the authority by which they knew these things were owed to them. When, however, something is commanded by the Lord, unless it is performed, it is a fault of disobedience. When authority is given, it is permissible for anyone not to use it and to relinquish their right. Therefore, the Lord ordaining this, which the apostle says he ordained, that those who proclaim the Gospel should live from the Gospel, spoke to the apostles so that they, secure, would not possess nor carry the necessary things for this life, neither great nor small. Therefore, he added, Nor a staff, showing that all things are owed by his faithful to his ministers, requiring nothing superfluous. Thus by adding, For the laborer is worthy of his food, he completely revealed and clarified the source of these words. Therefore, he signified this authority by the name of the staff when he said to take nothing for the journey except a staff only, so it is understood that through the authority received from the Lord (which is signified by the name of the staff), even things not carried will not be lacking. This is also to be understood about two tunics, that nothing besides the one he wears should be thought necessary to be carried by him, concerned that it would be needed, since it could be received by that authority. Therefore, Mark, by saying they should be shod with sandals or shoes, suggests that this footwear has some mystical signification, so that the foot is neither covered nor naked to the ground, that is, neither the Gospel should be hidden, nor should it rely on earthly comforts.
Mark 6:9 — On the Gospel of Mark
And what is not to be carried or worn as two tunics, but more explicitly is forbidden to be put on, saying; and not to be clothed with two tunics, what does it admonish them, unless to walk not doubly, but simply? Otherwise. In the two tunics, it seems to me to show a double garment, not that in places of Scythia freezing with icy snow, one should be content with a single tunic; but that in the tunic we understand the garment, so that we do not keep another reserved for ourselves out of fear for the future. Allegorically, however, by the purse, the burdens of the world, by the bread, temporal delights, by the money in the belt, the hidden wisdom is designated. For he who has the word of wisdom, but neglects to share it with his neighbor, holds the money shut in a belt: and it is written: Hidden wisdom and concealed treasure, what is the use in both? (Ecclesiasticus 41). Therefore, apostles should not carry a purse, nor bread, nor money in their belt, because whoever has received the office of a teacher, should neither be weighed down by the burdens of secular affairs, nor be dissolved by carnal desires, nor hide the entrusted talent of the word in the leisure of sluggish laziness.
Mark 6:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Again, by the two tunics He seems to me to mean two sets of clothes; not that in places like Scythia, covered with the ice and snow, a man should be content with only one garment, but by coat, I think a suit of clothing is implied, that being clad with one, we should not keep another through anxiety as to what may happen.
Mark 6:10 — On the Gospel of Mark
And he said to them: Wherever you enter a house, stay there until you leave from there. In Matthew it is written thus: Whatever town or village you enter, inquire who in it is worthy, and stay there until you leave (Matthew 10). He gives a general command of constancy, that they should observe the laws of hospitality, asserting that it is unbecoming for the preacher of the kingdom of heaven to rush from house to house and lose the rights of an inviolate hospitality. Nor is it idle according to Matthew that the house into which the apostles should enter is to be chosen, so that the reason for changing hospitality and violating the bond of hospitality does not stand.
Mark 6:11 — On the Gospel of Mark
And whoever does not receive you or listen to you, when you leave, shake off the dust from your feet as a testimony against them. Dust is shaken off the feet as a testimony of one's work, showing that they have entered the city and that the apostolic preaching has reached them. Or the dust is shaken off so that nothing is taken from them, not even what is necessary for sustenance, by those who have rejected the Gospel.
Mark 6:12 — On the Gospel of Mark
And they went out and preached that people should repent, and they cast out many demons, etc. The Apostle James says: "Is any one among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And if he has committed sins, they will be forgiven him" (James 5). Hence it is clear that this custom of the holy Church has been handed down by the apostles themselves, that the possessed or any other sick persons should be anointed with oil, consecrated by episcopal blessing.
Mark 6:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Wherefore it is evident from the Apostles themselves, that it is an ancient custom of the holy Church that persons possessed or afflicted with any disease whatever, should be anointed with oil consecrated by priestly blessing.
Mark 6:14-15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 2, 25) Here we are taught how great was the envy of the Jews. For, lo, they believe that John, of whom it was said that he did no miracle, could rise from the dead, and that, without the witness of any one. But Jesus, approved of God by miracles and signs, whose resurrection, Angels and Apostles, men and women, preached, they chose to believe was carried away by stealth, rather than suppose that He had risen again. And these men, in saying that John was risen from the dead, and that therefore mighty works were wrought in him, had just thoughts of the power of the resurrection, for men, when they shall have risen from the dead, shall have much greater power, than they possessed, when still weighed down by the weakness of the flesh. There follows, But others said, that it is Elias.
Mark 6:14 — On the Gospel of Mark
And King Herod heard of it, for His name had become known, and people said, "John the Baptist has been raised from the dead." The extreme malice and furor of the Jews against the Lord are taught to us from almost every place in the Gospel; behold, they believed John, of whom it was said that he performed no sign, could have risen from the dead, without any witness. But Jesus, a man approved by God with deeds and signs (Acts 2), at whose death the elements trembled, whose resurrection and ascension were eagerly proclaimed by angels, apostles, men, and women alike; they preferred to believe not that He had risen, but that He had been stolen away secretly. When they said that John had risen from the dead, and that for this reason unexpected powers or actions were manifest in him, they correctly understood about the power of the resurrection, that the saints would have greater power when they have risen from the dead than they had when burdened with the weakness of the flesh. But they also showed that the miracle of the resurrection is not unbelievable, as they believed it of their own accord without any teaching, yet they proved by their own blindness and envy that they had not believed the credible truth in the Lord.
Mark 6:16 — On the Gospel of Mark
When this was heard, Herod said: "John, whom I beheaded, has risen from the dead." Luke wrote about this in this way: "Now Herod the tetrarch heard of all that was done by him, and he was perplexed, because it was said by some that John was risen from the dead; by some, that Elijah had appeared, etc." (Luke IX). It must be understood, therefore, either that after this perplexity he confirmed in his mind what was said by others when he said: "John, whom I beheaded, has risen from the dead"; or these words must be pronounced in such a way as to indicate that he was still doubtful. For if he were to say: "Is this indeed, or is this perhaps John the Baptist?" there would be no need to remind anything about pronunciation, because he would be understood as doubting and hesitating. Now, since these words are lacking, it can be pronounced in both ways, so that we can understand him to have spoken, confirmed by the words of others, or still (as Luke recounts) hesitating.
Mark 6:17-18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Ancient history relates, that Philip, the son of Herod the great, under whom the Lord fled into Egypt, the brother of this Herod, under whom Christ suffered, married Herodias, the daughter of king Aretas; but afterwards, that his father-in-law, after certain disagreements had arisen with his son-in-law, had taken his daughter away, and, to the grief of her former husband, had given her in marriage to his enemy; therefore John the Baptist rebukes Herod and Herodias for contracting an unlawful union, and because it was not allowed for a man to marry his brother's wife during his lifetime.
Mark 6:17 — On the Gospel of Mark
For Herod himself sent and seized John, and bound him in prison because of Herodias. The old story relates that Philip, the son of the elder Herod, under whom the Lord fled to Egypt, and the brother of that Herod under whom Christ suffered, had married Herodias, the daughter of King Aretas. Afterward, however, because of certain disputes against his son-in-law, her father took his daughter and, to the grief of her former husband, married her to his enemy. But who this Philip is, the Evangelist Luke teaches more fully: "In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, Philip his brother tetrarch of Ituraea and of the region of Trachonitis" (Luke III).
Mark 6:17-18 — On the Gospel of Mark
Thus John the Baptist, who came in the spirit and power of Elijah, with the same authority with which Elijah had rebuked Ahab and Jezebel, reproved Herod and Herodias for having an unlawful marriage, and that it was not permitted, while his brother was alive, to marry his brother's wife, preferring to risk his safety with the king rather than to be forgetful of God's commandments for the sake of flattery.
Mark 6:19-20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For Herodias was afraid, lest Herod should repent at some time, or be reconciled to his brother Philip, and so the unlawful marriage be divorced. It goes on, For Herod feared John, knowing that he was a just man, and an holy.
Mark 6:21 — On the Gospel of Mark
And when a convenient day had come, Herod on his birthday made a supper for his lords, etc. Herod and Pharaoh alone among mortals are read to have celebrated their birthdays with joyful festivities; but each king defiled his own festival with blood under ill-omened auspices. However, Herod with much greater impiety, since he killed a holy and innocent teacher of truth, and the herald of life and the heavenly kingdom, and this at the request and petition of a dancer, neither was he ashamed to present the head of the slain man before the guests. For Pharaoh is not read to have committed such madness, but only ordering a sinful eunuch to be deprived of life. So far as he strayed from the cult of true religion, so much lighter is his transgression in violating his own festival. Nevertheless, from the example of both it is proven, it is more useful to us to recall frequently in fear and chaste behavior the day of future death, rather than to celebrate the day of birth in revelry. For man is born to labor in the world (Job 5), and the elect pass unto rest through death from the world.
Mark 6:21-22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The only men whom we read of, as celebrating their birthdays with festive joys are Herod and Pharaoh, but each, with an evil presage, stained his birthday with blood; Herod, however, with so much the greater wickedness, as he slew the holy and guiltless teacher of truth, and that, by the wish, and at the instance of a female dancer. For there follows. And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee.
Mark 6:22 — On the Gospel of Mark
And when the daughter of Herodias had come in and danced, and pleased Herod. Herod is not excused for having committed murder unwillingly and reluctantly because of an oath, since he perhaps swore for the purpose of preparing the machinery for the future killing. Otherwise, if he claims to have done it for the sake of an oath, if she had asked for the death of his father or mother, would he have done it, or not? What therefore he would have repudiated in his own case, he ought also to have contemned in the prophet.
Mark 6:23-25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) His oath does not excuse his murder, for perchance his reason for swearing was, that he might find an opportunity for slaying, and if she had demanded the death of his father and mother, he surely would not have granted it. It goes on, And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Worthy is blood to be asked as the reward of such a deed as dancing. It goes on, And she came in straightway with haste, &c.
Mark 6:24 — On the Gospel of Mark
When she had gone out, she said to her mother: "What shall I ask?" And she said: "The head of John the Baptist, etc." Herodias, fearing lest Herod should at some point come to his senses, or become a friend of her brother Philip and dissolve the illicit marriage with divorce, advised her daughter to immediately ask for the head of John at the very banquet, a work worthy of the dance, a prize worthy of blood!
Mark 6:26-27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) In that again which is added, And for their sakes who sat with him, he wishes to make all partakers in his guilt, that a bloody feast might be set before luxurious and impure guests. Wherefore it goes on, But sending an executioner, he commanded his head to be brought in a charger.
Mark 6:26 — On the Gospel of Mark
And the king was distressed, because of the oath and because of those who were reclining at the table, he did not want to sadden her, but having sent an executioner, he commanded that her head be brought on a platter, etc. It is the habit of Scriptures that the historian recounts the opinion of many just as it was believed by all at that time. Just as Joseph is called the father of Jesus even by Mary herself, so now Herod is said to be distressed because those reclining at the table thought this. For, a pretender of his mind and a skilled murderer, he showed sadness on his face while he had joy in his mind. And he excused his crime by an oath, so that under the pretense of piety, he would become impious. But when it is added: And because of those reclining at the table, he wanted all to be partners in his crime, so that in a luxurious and impure banquet, bloody food would be served.
Mark 6:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) It is usual with Scripture, that the historian should relate events as they were then believed by all, thus Joseph is called the father of Jesus by Mary herself. So now also Herod is said to be exceeding sorry, for so the guests thought, since the hypocrite bore sadness on his face, when he had joy in his heart; and he excuses his wickedness by his oath, that he might be impious under pretence of piety. Wherefore there follows, For his oath's sake, and for their sakes who sat with him, he would not reject her.
Mark 6:27-28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now Herod was not ashamed to bring before his guests the head of a murdered man; but we do not read of such an act of madness in Pharaoh. From both examples, however, it is proved to be more useful, often to call to mind the coming day of our death, by fear and by living chastely, than to celebrate the day of our birth with luxury. For man is born in the world to toil, but the elect pass by death out of the world to repose. It goes on, And he beheaded him in prison, &c.
Mark 6:28 — On the Gospel of Mark
And he brought his head on a platter, and gave it to the girl, and the girl gave it to her mother. This can be understood literally, but we even today perceive in the head of John the prophet, that the Jews lost Christ, who is the head of prophets. Alternatively: The beheading of John indicates the reduction of his fame, by which Christ was believed by the people, just as the exaltation on the cross of the Lord Savior marked the advancement of faith, because before he was thought by the crowds to be a prophet, the Lord of prophets, and Christ the Son of God was acknowledged by all the faithful. Thus, John was diminished by his beheading, and the Lord was exalted on the cross, because, as the same John said, it was necessary for him to grow, but for John to diminish. And it was fitting that he who was esteemed as a prophet be recognized as Christ, and he who was considered Christ because of the height of his virtues be understood to be the prophet and precursor of Christ. This very distinction of the time at which each of them was born has been clearly signified, because John, who was to decrease, was born when the divine light begins to wane. But the Lord, who is the true light of the world, at that time of the year when days begin to grow longer, bestowed on us the shining gifts of his nativity.
Mark 6:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) There follows, And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb. Josephus relates, that John was brought bound into the castle of Macheron, and there slain; and ecclesiastical history (Theodoret. Hist. Eccles. 3:3) says that he was buried in Sebaste, a city of Palestine, once called Samaria. But the beheading of John the Baptist signifies the lessening of that fame, by which he was thought to be Christ by the people, as the raising of our Saviour on the cross typifies the advance of the faith, in that He Himself, who was first looked upon as a prophet by the multitude, was recognised as the Son of God by all the faithful; wherefore John, who was destined to decrease, was born when the daylight begins to wax short; but the Lord at that season of the year in which the day begins to lengthen.
Mark 6:29 — On the Gospel of Mark
Upon hearing this, his disciples came, took away his body, and placed it in a tomb. Josephus reports that John, being bound, was taken to the fortress of Machaerus, where he was beheaded. Ecclesiastical history narrates that he was buried in Sebaste, a city of Palestine, which was once called Samaria. But in the time of the leader Julian, pagans, envying the Christians who piously visited his tomb, attacked the monument, scattered the bones across the fields, and, upon gathering them again, burned them with fire and once more dispersed them across the fields. At that time, there were monks from Jerusalem present there, who, mingling among the pagans as they collected the bones, gathered the majority of them and brought them to their father Philip in Jerusalem. And he sent them to the blessed Athanasius, Bishop of Alexandria, where they were kept until the time of Theophilus, bishop of the same city, when, by the order of Prince Theodosius, all the shrines of the nations were destroyed. Then, after the temple of Serapis was cleansed of impurities, they were placed there, and the basilica was consecrated in honor of Saint John in place of the shrine of Serapis. Read the eleventh book of Ecclesiastical History.
Mark 6:30-31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Not only do the Apostles tell the Lord what they themselves had done and taught, but also his own and John's disciples together tell Him what John had suffered, during the time that they were occupied in teaching, as Matthew relates. It goes on: And he said to them, Come ye yourselves apart, &c.
Mark 6:30 — On the Gospel of Mark
And the apostles, gathering together, reported to Jesus all that they had done and taught. Not only did the apostles report to the Lord what they had done and taught themselves, but also what John suffered while they were engaged in teaching, or his own disciples or those disciples of John reported to him, as Matthew describes. Hence follows that which comes next:
Mark 6:31 — On the Gospel of Mark
And he said to them: Come apart into a desert place, and rest a little while, etc. Not only for the sake of their rest, but also for the mystical significance, because indeed Judah, having abandoned, which had taken away the head of prophecy from itself by not believing, in the desert of the Church which had no husband, the food of the word would be for the believers, as if to bestow feasts of bread and fish. For there the holy preachers, who in unbelieving and opposing Judea, were for some time pressed by the heavy burden of tribulations, found rest from the grace of faith bestowed upon the nations. And what need there was to grant rest to the disciples is subsequently shown, when it says:
Mark 6:31-33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) How arose the necessity for giving rest to His disciples, He shows, when He adds, For there were many coming and going, and they had no leisure so much as to eat; we may then see how great was the happiness of that time, both from the toil of the teachers, and from the diligence of the learners. It goes on, And embarking in a ship, they departed into a desert place privately. The disciples did not enter into the ship alone, but taking up the Lord with them, they went to a desert place, as Matthew shows. (Matt. 14) Here He tries the faith of the multitude, and by seeking a desert place He would see whether they care to follow Him. And they follow Him, and that not on horseback, nor in carriages, but laboriously coming on foot, they show how great is their anxiety for their salvation. There follows, And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them. In saying that they outwent them on foot, it is proved that the disciples with the Lord did not reach the other bank of the sea, or of the Jordan, but they went to the nearest places of the same country, where the people of those parts could come to them on foot.
Mark 6:31-32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 2, 25) Leaving also Judæa, the holy preachers, in the desert of the Church, overwhelmed by the burden of their tribulations amongst the Jews, obtained rest by the imparting of the grace of faith to the Gentiles.
Mark 6:32-33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 2, 26) But when Christ goes to the deserts of the Gentiles, many bauds of the faithful leaving the walls of their cities, that is their old manner of living, follow Him.
Mark 6:32 — On the Gospel of Mark
And getting into the boat, they went away to a desert place apart. Not the disciples alone, but taking the Lord with them, they got into the boat and sought a desert place, as the evangelist Matthew clearly shows.
Mark 6:33 — On the Gospel of Mark
And they saw them going away, and many recognized them, and they ran afoot from all the towns, etc. By saying that they outstripped them on foot, it is shown that the disciples with the Lord did not reach another shore of the sea or Jordan by ship, but having crossed a certain strait or lake, they went to the nearby places of the same region, which the natives could reach on foot.
Mark 6:34 — On the Gospel of Mark
And going out, Jesus saw a great crowd and had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. How He had compassion on them, Matthew explains more fully by saying: And He had compassion on them, and healed their sick. For this is truly to have compassion on the poor and those without a shepherd, to open the way of truth to them by teaching; and to remove bodily ailments by healing; but also to refresh the hungry, revitalizing them to the praise of divine generosity. The following parts of this reading also commemorate Him doing these things. Moreover, He tests the faith of the crowds and, having tested it, rewards it with a worthy recompense. For by seeking solitude, He explores whether they care to follow. They, by following and not with beasts of burden or various vehicles, but by taking the path of the desert with their own effort of feet, show how much they care for their salvation. Again, He, as the powerful and compassionate Savior and healer, by welcoming the weary, teaching the ignorant, healing the sick, refreshing the hungry, indicates how much He delights in the devotion of believers. According to the laws of allegory, Christ sought the deserts of the nations, and many bands of the faithful, leaving the confines of their old way of life, neglecting the support of various doctrines, followed. And He who was first known in Judea, after the teeth of the Jews became weapons and arrows, and their tongues a sharp sword (Psalm 57), God was exalted above the heavens, and His glory over all the earth.
Mark 6:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 2, 26) Matthew says that He healed their sick, for the real way of pitying the poor is to open to them the way of truth by teaching them, and to take away their bodily pains.
Mark 6:35 — On the Gospel of Mark
And when the hour was now late, His disciples came to Him saying: The place is deserted, and the hour is already past. Send them away so that going into the nearby villages and towns, they may buy themselves food to eat. The late hour signifies evening time, as Luke testifies, who says: But the day began to decline, and the twelve came to Him saying: Send the crowds away, etc. (Luke 9). When the day declined, the Savior refreshes the crowds, either because the end of times is near, or when the Sun of Righteousness set for us, we were saved from the long decay of spiritual famine.
Mark 6:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The time being far spent, points out that it was evening. Wherefore Luke says, But the day had begun to decline.
Mark 6:35-38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Again, in a mystical sense, the Saviour refreshes the hungry crowds at the day's decline, because, either now that the end of the world approaches, or now that the Sun of justice has set in death for us, we are saved from wasting away in spiritual hunger. He calls the Apostles to Him at the breaking of bread, intimating that daily by them our hungry souls are fed, that is, by their letters and examples. By the five loaves are figured the Five Books of Moses, by the two fishes the Psalms and Prophets.
Mark 6:37 — On the Gospel of Mark
And he answering said to them: Give them something to eat. He provokes the apostles to the breaking of the bread, so that by their testifying they have nothing, the greatness of the sign might be better known: at the same time insinuating that daily through them our fasting hearts must be fed, clearly when we are roused to love heavenly things either by their examples or their writings. Note, however, that the evangelist John, writing about this miracle of the loaves, prefaced it with the announcement that the Passover, the feast day of the Jews, was near. However, Matthew and Mark recall that this happened immediately after John was killed. From this, it is inferred that John was beheaded at the approach of this same Paschal festival, and the mystery of the Lord's Passion was completed in the following year, when the Paschal time returned again. And therefore, signified in the book of the Sacraments is his nativity on the fourth Kalends of September, and in the Martyrology, which is adorned with the names of Eusebius and Jerome, it is read: on the fourth Kalends of September, in the city of Edessa in the province of Phoenicia, the nativity of John the Baptist, the day on which he was beheaded: this does not specifically denote the day of his beheading, but rather the day on which his head was found in the same city of Edessa and placed in a church. Indeed, as the Chronicles of Marcellinus testify, in the time of Emperor Marcian, two eastern monks came to Jerusalem to worship and see the holy places; to whom the same precursor of the Lord, standing by revelation, commanded to go to the dwelling of Herod the king and seek his head there, and upon finding it, to place it in honor. Found by them and taken, but soon lost through negligence, it was brought to Edessa by others and placed in a certain cave in an urn underground, ignobly for a considerable time, until John again showed himself and his head to a certain pious abbot and priest named Marcellus, when he lived in the same cave. Clearly, it was found by the bishop of that city, named Julioramus, through the aforementioned priest. From that time, the beheading of the blessed precursor began to be celebrated in that city on the day when his head was found or lifted. You will find this written more extensively in the aforementioned book of Chronicles.
Mark 6:37-38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) By these words He calls on His Apostles, to break bread for the people, that they might be able to testify that they had no bread, and thus the greatness of the miracle might become more known.
Mark 6:38 — On the Gospel of Mark
And he says to them: How many loaves do you have? Go and see. And when they knew, they said: Five, and two fish. By the five loaves of the Apostles, and two fish, the whole scripture of the Old Testament is signified. By the five loaves, namely the five books of the Mosaic law, by which the knowledge of divine eternity, the creation of the world, the course of the passing age, and the true religion of serving God became known to mankind. By the two fish, the psalms and the prophets are represented, which fed the people educated in the law of God with the new sweetness of grace from the promise of the Lord's incarnation. By this threefold distinction of sacred Scripture, we are taught by the Lord's authority that the entire series of the old instrument is comprehended. For appearing to the disciples after the resurrection, the Lord himself said that it was necessary that all things that were written in the law of Moses, and the prophets, and the psalms concerning me should be fulfilled (Luke 24). And when he opened their minds to understand the Scriptures, and to hand them over, spiritually understood, to the faithful listeners, as though blessing the apostolic loaves and the fish, and multiplying them with the gift of internal sweetness, he ordered them to be distributed to the crowds. Well, according to the Gospel of John, the loaves, which signify the law, are reported to have been barley loaves, which is mainly the food of animals and mostly of rustic servants, because to those just beginning and not yet perfect listeners, harsher and more coarse precepts must be entrusted. For the natural man does not receive the things that are of the Spirit of God (1 Corinthians 2). And therefore the Lord, giving gifts according to each one's strength and always provoking toward more perfect things, first feeds five thousand with five loaves, second four thousand men with seven loaves, third entrusts the mystery of his flesh and blood to the disciples: at last he grants the great gift to the elect, that they may eat and drink at his table in his kingdom.
Mark 6:39 — On the Gospel of Mark
And he commanded them to make them all sit down in companies upon the green grass. And they sat down in ranks, by hundreds and by fifties. The different groups of those reclining signify the distinct gatherings of the churches around the world, which make up one catholic. The Lord commanded them well to recline by hundreds and by fifties, so that the crowd of the faithful, both distinguished by locations and united by morals, might receive their food. Indeed, the rest of the jubilee is contained in the mystery of the number fifty, and fifty is doubled to reach a hundred. Therefore, because one first rests from evil work, so that later the soul rests more fully in thought, some recline by fifties, others by hundreds, because there are some who have rest from corrupt actions, and there are some who already have rest in mind from perverse thoughts. They also reclined well on the green grass. For it is written, All flesh is grass (Isa. XL). And those reclining on the green grass are fed with the Lord's food, who, through the zeal of continence and trampling down the allurements of carnal desires, devote themselves to listening and fulfilling the words of God.
Mark 6:39-43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Again, those men lie down on grass and are fed by the food of the Lord, who have trodden under foot their concupiscences by continence, and apply themselves diligently to hear and fulfil the words of God. The Saviour, however, does not create a new sort of food; for when He came in the flesh He preached no other things than were predicted, but showed how pregnant with mysteries of grace were the writings of the Law and the Prophets. He looks up to heaven, that He may teach us that there we must look for grace. He breaks and distributes to the disciples that they may place the bread before the multitudes, because He has opened the mysteries of prophecy to holy doctors, who are to preach them to the whole world. What is left by the crowd is taken up by the disciples, because the more sacred mysteries, which cannot be received by the foolish, are not to be passed by with negligence, but to be inquired into by the perfect. For by the twelve baskets, the Apostles and the following Doctors are typified, externally indeed despised by men, but inwardly full of healthful food. For all know that carrying baskets is a part of the work of slaves.
Mark 6:41 — On the Gospel of Mark
And taking the five loaves and the two fishes, looking up to heaven, he blessed and broke and gave to his disciples to set before them; and he divided the two fishes among them all. The Savior, to the hungry crowds, does not create new food, but accepting what the disciples had, blesses it; because coming in the flesh, he did not preach other than what was foretold, but shows how the writings of the Law and the Prophets are laden with the mysteries of grace. He looks to heaven to teach that the gaze of the mind must be directed there and that the light of knowledge is to be sought there. He breaks and distributes to the disciples to set before the crowds because he revealed the sacraments of prophecy to the holy teachers who preach these throughout the world.
Mark 6:43 — On the Gospel of Mark
And they all ate and were satisfied, and they took up twelve baskets full of broken pieces and of the fish. What is left over for the crowds is lifted by the disciples; for the holier mysteries that the unskilled cannot grasp are not to be negligently omitted, but are to be sought by the perfected. For the twelve baskets symbolize the apostles, and by the apostles, all the choirs of following teachers are represented, indeed despised outwardly by men, but inwardly filled with the remnants of the saving food to nourish the hearts of the humble. For it is known that servile work is usually carried out with baskets, but He Himself filled the baskets with fragments of bread, Who chose the weak things of this world to confound the strong.
Mark 6:44 — On the Gospel of Mark
Now those who ate were five thousand men. Because there are five senses of the outer human being, the five thousand men who followed the Lord signify those who, though still in a secular condition, know how to use well the external things they possess. They are rightly fed with five loaves, because such people must still be instructed by legal precepts. For those who completely renounce the world and are four thousand, and are fed with seven loaves, that is, they are elevated by the evangelical perfection and are inwardly taught by spiritual grace.
Mark 6:44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) wThere are five senses in the outward man, which shows that by the five thousand men are meant those who, living in the world, know how to make a good use of external things.
Mark 6:45 — On the Gospel of Mark
And immediately he compelled his disciples to get into the ship and go before him to the other side, to Bethsaida, while he dismissed the crowd, etc. Why he compelled his disciples to get into the ship, and he himself, after dismissing the crowd, went up into the mountain to pray, John clearly declares, who, after completing that celestial refreshment, immediately added: "Jesus therefore, knowing that they would come and take him by force to make him king, fled again into the mountain himself alone" (John VI). Here he shows us a necessary example of living, that in the good things we do, we should avoid the retribution of human favor, and the exercise of spiritual virtues should not turn us to the desire for temporal pleasures. For it happened to some, that while they were admired for the merit of a higher life in their habits and were thought rightfully worthy of honor, upon receiving money or estates, they lost the rudiments of justice they had begun, and careless, they were corrupted by carnal seductions and avarice, and even by those who honored them for their good deeds, they became, due to their evil actions, not only despised but also hated. It is much less dangerous to be worn out by the wickedness of opponents in the things we do rightly than to be soothed by the favor of those who honor us. For the latter often corrupts a more secure mind, while the former always makes one circumspect and cautious. Hence the Lord, initiating the path of life for us to follow, when those who admired his virtues wanted to make him king, fled into the mountain to pray. But when those who envied his virtues intended to deliver him to death, he promptly faced them and offered himself to be bound and crucified by the furious, teaching us by an evident example to be ready to endure the adversities of the world and to be cautious to avoid its flatteries when they might ensnare us; and lest the world's prosperity decieve us by softening us, we should implore the Lord with frequent prayers. The disciples preceded the Lord across the sea to Bethsaida, which is a city in Galilee of the apostles Andrew, Peter, and Philip, near the lake Gennesaret, as we find in books about places. Here he rightly advises how Mark says, after the miracle of the loaves, the disciples came across the sea to Bethsaida, while Luke seems to say that the memorable miracle and the celestial refreshment took place in the regions of Bethsaida. For he says: "Taking them, he withdrew privately to a deserted place, which is Bethsaida. But when the crowds found out, they followed him, and he received them" (Luke IX). And other things followed, up to the completion of the sacred refreshment history. Unless perhaps we understand by what Luke says, to a deserted place, which is Bethsaida, not the vicinity of the city itself, but the deserted places pertaining to it. For Mark openly states that they preceded him to Bethsaida, where the boundaries of the city are clearly marked. But Luke, who does not say "to the deserted place, which is Bethsaida," but "which is Bethsaida," can rightly be understood, unless I am mistaken, as not referring to the city itself but to the deserted place pertaining to it, that is, adjacent to its boundaries. However, the Evangelist John narrates that the crowds ate bread near Tiberias, and the disciples getting into the ship came across the sea to Capernaum, both of which are cities in Galilee near the lake of Gennesaret, which is also called Tiberias from the city of Tiberias.
Mark 6:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 2, 27) But it is with reason that we wonder how Mark says, that after the miracle of the loaves the disciples crossed the sea of Bethsaida, when Luke relates that the miracle was done in the parts of Bethsaida, unless we understand that Luke means by the desert which is Bethsaida not the country immediately around the town, but the desert places belonging to it. (Luke 9:10.) But when Mark says that they should go before unto Bethsaida, the town itself is meant. It goes on: And when he had sent them away, he departed into a mountain to pray.
Mark 6:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 2, 28) Not every man, however, who prays goes up into a mountain, but he alone prays well, who seeks God in prayer. But he who prays for riches or worldly labour, or for the death of his enemy, sends up from the lowest depths his vile prayers to God. John says, When Jesus therefore perceived that they would come and take him by force and make him a king, he departed again into a mountain himself alone. (John 6:15) It goes on: And when even was come, the ship was in the midst of the sea, and he alone on the land.
Mark 6:46 — On the Gospel of Mark
And when he dismissed them, he went into the mountain to pray. Not everyone who prays ascends into the mountain; for there is prayer that commits sin. But he who prays well, who seeks God by praying, this one, progressing from earthly things to higher things, ascends the summit of higher care. However, he who prays concerned about riches, or worldly honor, or certainly the death of an enemy, lying in the lowest parts himself, sends vile prayers to God. The Lord, however, prays not to petition for himself, but to intercede for me. For although he has placed all things in the power of his Son; nevertheless, the Son, to fulfill the form of a man, thinks it proper to petition the Father for us, because he is our advocate. For the Apostle says, "We have an advocate with the Father, Jesus Christ" (1 John 2). If he is an advocate, he ought to intervene for my sins. Therefore, he prays not as weak, but as pious. Do you want to know that he can do all things he wills? He is both advocate and judge. In one is the duty of piety, in the other is the insignia of power.
Mark 6:47-52 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The disciples indeed, who were still carnal, were amazed at the greatness of His virtue, they could not yet however recognise in Him the truth of the Divine Majesty. Wherefore it goes on, For their hearts were hardened. But mystically, the toil of the disciples in rowing, and the contrary wind, mark out the labours of the Holy Church, who amidst the beating waves of the world, and the blasts of unclean spirits, strives to reach the repose of her celestial country. And well is it said that the ship was in the midst of the sea, and He alone on land, for sometimes the Church is afflicted by a pressure from the Gentiles so overwhelming, that her Redeemer seems to have entirely deserted her. But the Lord sees His own, toiling on the sea, for, lest they faint in tribulations, He strengthens them by the look of His love, and sometimes frees them by a visible assistance. Further, in the fourth watch He came to them as daylight approached, for when man lifts up his mind to the light of guidance from on high, the Lord will be with him, and the dangers of temptations will be laid asleep.
Mark 6:47 — On the Gospel of Mark
And when evening was come, the ship was in the midst of the sea, and he alone on the land. And seeing them toiling in rowing, for the wind was contrary to them. The labor of the disciples in rowing, and the wind being contrary to them, signifies the various labors of the holy Church, which, among the waves of the opposing world and the foul flows of spirits strives to reach the rest of the heavenly homeland as if to the safe station of the shore. Where it is well said, that the ship was in the midst of the sea, and he alone on the land. Because sometimes the Church, by such pressures of the pagans, is not only afflicted but also defiled to such an extent that (if it could be done) its Redeemer seems to have entirely deserted it for a time. Whence comes that voice of it amidst the waves and storms of sweeping temptations, and seeking the help of his protection with groaning clamor, "Why, O Lord, have you withdrawn far off? You despise in times of necessity, in tribulation" (Ps. IX)? Which likewise exposes the voice of the persecuting enemy, adjoining the following of the Psalm: "For he has said in his heart, God has forgotten; he has turned away his face, that he see not to the end" (Ibid.). But indeed He does not forget the prayer of the poor, nor does He turn away his face from those who hope in Him: rather, He both helps those struggling with enemies to overcome and crowns the victors forever. Whence also here it is openly said, that he saw them toiling in rowing. For the Lord saw them laboring in the sea, although he was himself placed on the land, because even if sometimes he seems to delay imparting help to the troubled, nonetheless he supports them with the regard of his mercy so they do not fail in tribulations, and sometimes even with manifest help, having conquered adversities, as if treading upon and calming the waves, he liberates, as here also it is subsequently insinuated when it is said:
Mark 6:48 — On the Gospel of Mark
And in the fourth watch of the night He came to them, walking on the sea. Military stations and watches are divided into periods of three hours each. Therefore, when it says that the Lord came to them in the fourth watch of the night, it shows that they were in danger all night, and help was given to them at the end of the night.
Mark 6:48-49 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Often then does the love of heaven seem to have deserted the faithful in tribulation, so that it may be thought that Jesus wishes to pass by His disciples, as it were, toiling in the sea. And still do heretics suppose that the Lord was a phantom, and did not take upon Him real flesh from the Virgin1.
Mark 6:48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Buty Theodorus, who was Bishop of Phanara, wrote that the Lord had no bodily weight in His flesh, and walked on the sea without weight; but the Catholic faith declares that He had weight according to the flesh. For Dionysius says, We know not how without plunging in His feet, which had bodily weight and the gravity of matter, He could walk on the wet and unstable subtance.
Mark 6:50 — On the Gospel of Mark
And immediately he spoke to them and said, "Take heart, it is I; do not be afraid." And he got into the boat with them, and the wind ceased. The first aid to those trembling and in danger is to banish fear struck into their hearts. The second is to quench the fury of the storms with the power of His presence. Nor is it to be wondered at that, when the Lord ascended into the boat, the wind ceased. For in whatever heart God is present by the grace of His love, soon all the battles of vices, and the opposing world, or evil spirits, are repressed and calmed.
Mark 6:51 — On the Gospel of Mark
And they were even more astounded within themselves. For they had not understood about the loaves. For their hearts were hardened. Indeed, the Lord showed that he was the creator of things in the miracle of the loaves: and in walking upon the waves, he taught that he had a body free from all the heaviness of sins: and in calming the winds and subduing the rage of the waves, he demonstrated that he ruled over the elements. But the disciples, still cardinal, did not yet recognize this to be God. And indeed, they were astonished at the magnitude of His virtues: yet they were not yet able to recognize in Him the truth of divine majesty.
Mark 6:51 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) In whatsoever heart, also, He is present by the grace of His love, there soon all the strivings of vices, and of the adverse world, or of evil spirits, are kept under and put to rest.
Mark 6:53 — On the Gospel of Mark
When they had disembarked from the boat, they immediately recognized him: And running through that whole region, they began to carry those who were ill on mats to wherever they heard he was. They recognized him by reputation, not by face: or certainly because of the greatness of the signs he performed among the people, very many knew him by appearance as well. And see how great is the faith of the people of the land of Gennesaret, that they are not content with the salvation of those who are present only, but send out to other cities around, so that all may run to the healer.
Mark 6:54-55 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But they knew Him by report, not by His features; or through the greatness of His miracles, even His person was known to some. See too how great was the faith of the men of the land of Gennesaret, so that they were not content with the healing of those who were present, but sent to other towns round about, that all might hasten to the Physician; wherefore there follows, And ran through the whole region round about, and began to carry about in beds those that were sick, where they heard he was.
Mark 6:56 — On the Gospel of Mark
And wherever he entered into villages, cities, or the countryside, they laid the sick in the marketplaces and begged him to let them touch even the fringe of his garment. And all who touched him were healed. Those who are unwell should not touch the body of Jesus, nor his whole garment, but the outermost fringe. And whoever touches it will be healed. Understand the fringe of his garment as the least commandment, which if anyone breaks, he will be called least in the kingdom of heaven: or the assumption of flesh by which we come to the word of God, and afterwards enjoy his majesty.
Mark 6:56 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Again, in a mystical sense, do thou understand by the hem of His garment the slightest of His commandments, for whosoever shall transgress it shall be called the least in the kingdom of heaven, (Matt. 5:19) or else His assumption of our flesh, by which we have come to the Word of God, and afterwards, shall have the enjoyment of His majesty.
Mark 7:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 2, 29) The people of the land of Gennesareth, who seemed to be unlearned men, not only come themselves, but also bring their sick to the Lord, that they may but succeed in touching the hem of His garment. But the Pharisees and Scribes, who ought to have been the teachers of the people, run together to the Lord, not to seek for healing, but to move captious questions; wherefore it is said, Then there came together unto him the Pharisees and cerlain of the Scribes, coming from Jerusalem; and when they saw some of his disciples eat bread with common, that is, with unwashen hands, they found fault.
Mark 7:1 — On the Gospel of Mark
And the Pharisees and some of the scribes from Jerusalem gathered around him. And when they saw some of his disciples eating bread with unclean hands (that is, unwashed), they found fault. Oh how true is that confession of the Lord to the Father, because you have hidden these things from the wise and prudent, and revealed them to the little ones. The men of the region of Gennesaret, who seemed less learned, not only come themselves but also bring their sick; indeed, they carry them to the Lord so that they might deserve to touch even the fringe of his garment to be healed. Hence, they immediately obtain the reward of the desired healing. But indeed the Pharisees and scribes, who ought to have been the teachers of the people, come to the Lord not to hear the word, nor to seek a cure, but only to stir up debates, and they blame them for not washing their hands, in whose works, whatever is done by hands or other members of the body, nothing defiling of impurity could be found; whereas they ought to blame themselves more, who, having hands washed with water, bore a conscience defiled with malice. For the Pharisees and all the Jews do not eat unless they wash their hands often, holding to the tradition of the elders, and when they come from the marketplace, they do not eat unless they purify themselves.
Mark 7:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For taking the spiritual words of the Prophets in a carnal sense, they observed, by washing the body alone, commandments which concerned the chastening of the heart and deeds, saying Wash you, make you clean; (Isa. 1:16) and again, Be ye clean that bear the vessels of the Lord. (Isa. 52:11) It is therefore a superstitious human tradition, that men who are clean already, should wash oftener because they eat bread, and that they should not eat on leaving the market, without washing. But it is necessary for those who desire to partake of the bread which comes down from heaven, often to cleanse their evil deeds by alms, by tears, and the other fruits of righteousness. It is also necessary for a man to wash thoroughly away the pollutions which he has contracted from the cares of temporal business, by being afterwards intent on good thoughts and works. In vain, however, do the Jews wash their hands, and cleanse themselves after the market, so long as they refuse to be washed in the font of the Saviour; in vain do they observe the washing of their vessels, who neglect to wash away the filthy sins of their bodies and of their hearts. It goes on: Then the Scribes and Pharisees asked him, Why walk not thy disciples after the tradition of the elders, but eat bread with common hands?
Mark 7:4 — On the Gospel of Mark
It is a superstitious tradition of men to wash frequently before eating bread, once washed, and not to eat unless they baptize themselves from the market. But the doctrine of truth is necessary, which orders those who wish to participate with the bread of life descending from heaven to often cleanse their works with the washing of alms, tears, and other fruits of righteousness, so that they may be able to communicate with heavenly mysteries with a pure heart and body. It is necessary to purge the defilements that anyone has contracted from the cares of temporal business with the following diligence of good thoughts and acts, if he desires to enjoy the feasts of internal refreshment. But the Pharisees, taking the spiritual words of the prophets carnally, which commanded them concerning the chastisement of heart and works, saying: Wash yourselves, be clean, and be purified, you who bear the vessels of the Lord (Isa. I), these only observed the washing of the body. But Pharisees in vain, all Jews in vain, wash their hands, and are baptized from the market, as long as they despise being washed by the fountain of the Savior. In vain do they keep the baptisms of vessels, who neglect to cleanse the filth of their hearts and bodies: since it is certain that Moses and the prophets who ordered the vessels of the people of God to be either washed with water, or purged by fire, or sanctified with oil for whatever reason, did not command in this the cleansing of material things, but rather the chastisement and holiness of minds and works, and the salvation of souls.
Mark 7:5 — On the Gospel of Mark
And the Pharisees and the scribes questioned him: Why do your disciples not walk according to the tradition of the elders, but eat bread with common hands? The stupidity of the Pharisees and scribes is astonishing. They argue with the Son of God, why he does not observe the traditions and precepts of men. The hands, that is, works, of course, not the hands of the body, but of the soul, must be washed, so that the word of God may be done in them.
Mark 7:9 — On the Gospel of Mark
And he said to them: Well do you make void the commandment of God, that you may keep your tradition. He refutes the false accusation with a true reply. Since (he says) you neglect the commandments of the Lord for the sake of human tradition, why do you think my disciples deserve to be reproached for disregarding the commands of the elders, so that they may keep the decrees of God?
Mark 7:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The sense of the word honour in Scripture is not so much the saluting and paying court to men, as alms-giving, and bestowing gifts; honour, says the Apostle, widows who are widows indeed. (1 Tim. 5:3.)
Mark 7:10 — On the Gospel of Mark
For Moses said: Honor your father and your mother. And he who speaks evil of father or mother, let him surely die. In Scripture, honor is not felt so much in greetings and the rendering of services as in alms and the giving of gifts. Honor (says the Apostle) widows who are truly widows (1 Tim. 5). Here honor is understood as a gift. And in another place: Elders who rule well are to be considered worthy of double honor, especially those who labor in the word and teaching (Ibid.). And by this commandment, we are ordered not to muzzle the ox while it is treading out the grain, so that the worker is worthy of his wages (Ibid.).
Mark 7:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup. v. Hier. in Matt. 15. et Orig. in Matt. Tom. xi. 9) The passage may in a few words have this sense, Every gift which I have to make, will go to do you good; for ye compel children, it is meant, to say to their parents, that gift which I was going to offer to God, I expend on feeding you, and does you good, oh father and mother, speaking this ironically. Thus they would be afraid to accept what had been given into the hands of God, and might prefer a life of poverty to living on consecrated property.
Mark 7:11 — On the Gospel of Mark
But you say: If a man says to his father or mother, "Corban" (which means offering), whatever benefit you might have received from me, you no longer permit him to do anything for his father or mother. The Lord had commanded, considering the weaknesses, ages, or needs of parents, that children should honor their parents even by providing life's necessities. The Scribes and Pharisees, wishing to undermine this most provident law of God and to introduce impiety under the guise of piety, taught the wicked children that if anyone wishes to dedicate what ought to be offered to parents to God, who is the true Father, the offering to the Lord takes precedence over gifts to parents. Or certainly, the parents themselves, avoiding consecrated items to prevent committing sacrilege, would be impoverished; and thus, the offering of the children could under the guise of the temple and God flow into the profits of the priests. This terrible custom of the Pharisees arises from such a circumstance. Having many indebted persons unwilling to repay their loans, these persons transferred their debts to the priests, so that, once the money was collected, it would serve the temple's ministries and their uses. Furthermore, this may briefly be understood as: "Whatever gift is from me benefits you." He implies, you compel children to say to their parents: "Whatever gift I was to offer to God, I spend on your food, and it benefits you, O father and mother," so that they, fearing to accept what they saw dedicated to God, would prefer to lead a life of poverty rather than eat from consecrated things.
Mark 7:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For the Jews, boasting themselves to be the portion of God, call common those meats which all men use, as shellfish, hares, and animals of that sort. Not even however what is offered to idols is unclean, in as far as it is food and God's creature; it is the invocation of devils which makes it unclean; and He adds the cause of it, saying, Because it entereth not into his heart. The principal seat of the soul according to Plato is the brain, but according to Christ, it is in the heart.
Mark 7:15 — On the Gospel of Mark
And calling the crowd again, he said to them: Listen to me, all of you, and understand: There is nothing outside a man that entering into him can defile him. But the things that come out of a man, those are what defile a man. The word "defile" properly belongs to the Scriptures, and is used in ordinary speech. The people of the Jews, boasting that they are part of God, call common the foods which all men use. For example: pork, oysters, hares, and such animals that do not split the hoof, nor chew the cud, nor are scaly among fishes. Hence it is written in the Acts of the Apostles: What God has sanctified, do not call common (Acts X). Therefore, that which is common, that is open to all men, and as if it is not a part of God, is called unclean. Nothing (he says) outside a man entering into him can defile him. But the things that come out of a man, those are what defile a man. A prudent reader may object and say: If what enters into the mouth does not defile a man, why do we not eat meat sacrificed to idols? And the Apostle writes: You cannot drink the cup of the Lord and the cup of demons (I Cor. X). It must therefore be known that the foods themselves, as creatures of God, are by themselves clean, but the invocation of idols and demons make them unclean.
Mark 7:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For that man is a faulty hearer who considers what is obscure to be a clear speech, or what is clear to be obscurely spoken.
Mark 7:17 — On the Gospel of Mark
And when he had entered into the house from the crowd, his disciples asked him about the parable. And he said to them: Are you also without understanding? What had been said openly, and was clear to hear, the apostles thought was spoken in a parable, and in a manifest matter they seek a mystical understanding. And they are reproved by the Lord for thinking that what was spoken plainly was said as a parable. From this we observe that it is a fault of the listener who wishes to understand clearly spoken matters obscurely or obscure matters clearly.
Mark 7:19 — On the Gospel of Mark
Do you not understand that everything entering from outside into a man cannot defile him because it does not enter his heart but his stomach, and is expelled into the latrine, purging all foods? All the passages of the Gospels among heretics and the perverse are full of scandals. And from this little statement, some accuse that the Lord, ignorant of physical disputation, thinks that all foods go into the stomach and are digested in the latrine, whereas the infused foods are immediately spread through the limbs, veins, and marrow of the nerves. Hence, we also see many who, due to a stomach defect, continually vomit, immediately expelling what they ingested after meals, and yet are corpulent because the more liquid food and drink spread through the limbs at first touch. But such men, in their desire to criticize another's lack of skill, show their own. Although the thinnest humor and liquid food, when it has been concocted and digested in the veins and limbs, descends to the lower parts through hidden pathways of the body, which the Greeks call πόρους, and goes into the latrine. He was saying, however, that what comes out of a man defiles the man. For from within, from the heart of men, evil thoughts proceed, adulteries, fornications, murders, thefts, covetousness, and others. "From the heart," he says, "come evil thoughts." Therefore, the principal part of the soul, not according to Plato in the brain, but according to Christ in the heart, is. And those are to be refuted from this assertion who think that thoughts are instilled by the devil and not born from one's own will. The devil can be an assistant and inciter of evil thoughts, but he cannot be an author. If, however, he, always lying in wait, inflames the light spark of our thoughts with his kindlings, we should not believe that he also scrutinizes the secrets of the heart, but judges from the body's condition and gestures what we are pondering inwardly. For example, if he sees us looking frequently at a beautiful woman, he understands that the heart is wounded by the dart of love.
Mark 7:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Thus then it is not meat that makes men unclean, but wickedness, which works in us the passions which come from within; wherefore it goes on: And he said, That which cometh out of a man, that defileth a man.
Mark 7:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) From this passage are condemned those men who suppose that thoughts are put into them by the devil, and do not arise from their own evil will. The devil may excite and help on evil thoughts, he cannot be their author.
Mark 7:24 — On the Gospel of Mark
And from there, rising, he went to the regions of Tyre and Sidon. Leaving behind the scribes and Pharisees, who were detractors, he crossed into the parts of Tyre and Sidon to cure the Tyrians and Sidonians.
Mark 7:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 2, 30) Having entered also into the house, He commanded His disciples not to betray who He was to any one in this unknown region, that they, on whom He had bestowed the grace of healing, might learn by His example, as far as they could, to shrink from the glory of human praise in the showing forth of their miracles; yet they were not to cease from the pious work of virtue, when either the faith of the good justly deserved that miracles should be done, or the unfaithfulness of the wicked might necessarily compel them. For He Himself made known His entry into that place to the Gentile woman, and to whomsoever He would.
Mark 7:26 — On the Gospel of Mark
And she asked, he said, him to cast out the demon from her daughter. He said to her: Let the children be filled first. As if he was speaking more clearly: It remains that even you who are of the Gentiles will attain salvation; but first it is necessary that the Jews, who by merit of the ancient election are accustomed to be called by the name of the children of God, be filled with the heavenly bread, and thus finally the food of life be given to the Gentiles.
Mark 7:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The time will come when even you who are Gentiles will obtain salvation; but it is right that first the Jews who deservedly are wont to be called by the name of children of God's ancient election, should be refreshed with heavenly bread, and that so at length, the food of life should be ministered to the Gentiles. There follows: For it is not meet to take the children's bread, and to cast it to the dogs.
Mark 7:27 — On the Gospel of Mark
For it is not good to take the children's bread and throw it to the dogs. And she answered and said to him: Yes, Lord. For even the little dogs eat the crumbs that fall from the children's table. The wondrous faith, patience, and humility of the Church under the persona of the Canaanite woman is being proclaimed. Faith, by which she believed that her daughter could be healed. Patience, by which she perseveres in prayers despite being ignored so many times (as Matthew writes). Humility, by which she compares herself not to dogs but to little dogs. She says, I know I do not deserve the children's bread, nor can I take whole meals, nor sit at the table with the father; but I am content with the leftover scraps of the little dogs, so that by the humility of the crumbs I may come to the greatness of the whole bread. Wondrous reversal of things, once Israel was the son, not dogs, the order of names is changed due to the diversity of faith. Concerning them it is later said: Many dogs have surrounded me (Psalm 21). And: Beware of dogs, beware of evil workers, beware of the concision (Philippians 3). Concerning us, turned from the barking of blasphemous contradiction to the grace of piety, he himself says elsewhere: And I have other sheep that are not of this fold, I must bring them also, and they will listen to my voice (John 10). It must be noted indeed that the believing woman speaks mystically, because little dogs under the table eat from the children's crumbs. The table is indeed Holy Scripture, which provides us the bread of life. Thus the Church says from here: You prepared a table before me in the presence of my enemies (Psalm 22). The children's crumbs are the inner mysteries of the Scriptures, with which the hearts of the humble are usually refreshed. About which elsewhere it is promised to the holy Church, the Prophet saying of the Lord: He makes peace in your borders, and fills you with the finest of the wheat (Psalm 147). Therefore the little dogs do not eat crusts, but crumbs of the children's bread, because those converted to the faith who were despised among the nations seek not the surface of the letter in the Scriptures, but the marrow of spiritual senses by which they might be able to progress in good deeds. And this under the table of the masters, while humbly submitted to the word of the sacred discourse, they subject all their heart and body to fulfilling what is commanded, so that by means of the merit of due humility they may be raised to hope for the rewards promised by the Lord in heaven.
Mark 7:29 — On the Gospel of Mark
And he said to her: For this saying, go. The demon has gone out of your daughter. Because of the humble and faithful saying of the mother, the demon left her daughter. Here is given an example of catechizing and baptizing infants, because evidently through the faith and confession of the parents in baptism, infants are freed from the devil, who are not yet able to know or do anything good or evil by themselves.
Mark 7:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) On account then of the humble and faithful saying of her mother, the devil left the daughter; here is given a precedent for catechising and baptizing infants, seeing that by the faith and the confession of the parents, infants are freed in baptism from the devil, though they can neither have knowledge in themselves, or do either good or evil.
Mark 7:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 2, 31) Decapolis is a region of ten cities, across the Jordan, to the east, over against Galilee.c When therefore it is said that the Lord came to the sea of Galilee, through the midst of the borders of Decapolis, it does not mean that He entered the confines of Decapolis themselves; for He is not said to have crossed the sea, but rather to have come to the borders of the sea, and to have reached quite up to the place, which was opposite to the midst of the coasts of Decapolis, which were situated at a distance across the sea. It goes on, And they bring him one that was deaf and dumb, and they besought him to lay hands upon him.
Mark 7:31 — On the Gospel of Mark
And again, leaving the borders of Tyre, he came through Sidon to the Sea of Galilee, through the midst of the borders of Decapolis. Decapolis is (as the name itself proves) a region of ten cities across the Jordan to the East around Hippos and Pella and Gadara, opposite Galilee. Therefore, it is said that the Lord came to the Sea of Galilee, through the midst of the borders of Decapolis, which does not mean that he entered the very borders of Decapolis. For it is not said that he crossed over the sea, but rather that he came up to the sea, and reached the place which looked toward the midst of the borders of Decapolis far across the sea.
Mark 7:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or he is deaf and dumb, who neither has ears to hear the words of God, nor opens his mouth to speak them, and such must be presented to the Lord for healing, by men who have already learned to hear and speak the divine oracles.
Mark 7:32 — On the Gospel of Mark
And they bring to him a deaf and mute man; and they begged him to lay his hand on him. The deaf and mute man is one who neither has ears for hearing the words of God, nor opens his mouth for speaking, such as those who have already learned to speak and hear the divine words through long practice must needs be offered to the Lord for healing, so that those whom human frailty cannot heal, he himself by the right hand of his grace may save.
Mark 7:33 — On the Gospel of Mark
And taking him aside from the crowd, He put His fingers into his ears. The first door of salvation is for the infirm man to be taken aside from the crowd by the Lord. For He takes the infirm man aside from the crowd when, illuminating the mind weakened by sins through the visit of His mercy, He calls him away from the customary manners of human conversation, and provokes him to follow the paths of His commandments. He puts His fingers into his ears when, through the gifts of the Holy Spirit, He opens the ears of the heart to understand and receive the words of salvation. For the Lord Himself testifies that the Spirit is called the finger of God, when He says to the Jews: "But if I cast out devils by the finger of God, by whom do your sons cast them out?" (Luke 11:20). Another Evangelist explains this saying: "But if I cast out devils by the Spirit of God" (Matthew 12:28). By this same finger, the magicians in Egypt were overcome by Moses, saying: "This is the finger of God" (Exodus 8:19); and the law was written on stone tablets because, through the gift of the Holy Spirit, we are both defended from the snares of men or evil spirits, and are taught the knowledge of God's will. Therefore, the fingers of God inserted into the ears of him who needed healing are the gifts of the Holy Spirit, by which He reveals to the hearts that had deviated from the path of truth the understanding and learning of the knowledge of salvation. And because the light of truth once known should be followed by confession, it is aptly added:
Mark 7:34 — On the Gospel of Mark
And looking up to heaven, he sighed; and said to him: Effeta, which is to say, Be opened. He looked up to heaven to teach that speech to the mute, hearing to the deaf, and healing to all infirmities, should be sought from there. He sighed, not because it was necessary for him to ask anything from the Father with a sigh, he who with the Father grants all things to those who ask, but to give us an example of sighing, when we invoke the aid of heavenly piety for our sins or those of our neighbors. But when he says: Effeta, that is, be opened, it pertains specifically to the ears. For the ears are to be opened for hearing, while the tongue needs to be freed from the bonds of its slowness to be able to speak; and hence it is added:
Mark 7:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) He looked up to heaven, that He might teach us that thence is to be procured speech for the dumb, hearing for the deaf, health for all who are sick. And He sighed, not that it was necessary for Him to beg any thing from His Father with groaning, for He, together with the Father, gives all things to them who ask, but that He might give us an example of sighing, when for our own errors and those of our neighbours, we invoke the guardianship of the Divine mercy.
Mark 7:35 — On the Gospel of Mark
And immediately his ears were opened, and the bond of his tongue was loosed, and he began to speak correctly. Here, both natures of the one and same mediator between God and humans are clearly distinct. For, ascending into heaven as a man, he sighed to pray to God, but soon with one word, as divinely powerful in majesty, he healed. Rightly, it is said of him, whose ears the Lord opened, and whose tongue's bond he loosed, because he spoke correctly. For only he speaks correctly, whether confessing God or preaching to others, whose hearing divine grace unlocks so that he can listen to and obey heavenly commands, and whose tongue the Lord instructs in speaking by the touch of wisdom, which he himself is. Such a one can rightly say with the Psalmist: Lord, you will open my lips, and my mouth will declare your praise (Psalm 50). And with Isaiah: The Lord has given me an instructed tongue, to know how to sustain the weary with a word. He wakens me morning by morning; he wakens my ear to listen like one being instructed (Isaiah 50).
Mark 7:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Wherefore it goes on, And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. Where each nature of one and the same Christ is manifestly distinct, looking up indeed into Heaven as man, praying unto God, He groaned, but presently with one word, as being strong in the Divine Majesty, He healed. It goes on, And he charged them that they should tell no man.
Mark 7:36 — On the Gospel of Mark
And he commanded them not to tell anyone. But the more he commanded them, the more they proclaimed it, and they were exceedingly astonished, saying: He has done all things well, he makes the deaf hear, and the mute speak. If he knew they would proclaim it even more as he had the present and future wills of humans known, why then did he command this except to show the lazy how much more fervently and eagerly they ought to preach, whom he commands to preach when those who were forbidden could not keep silent?
Mark 8:1 — On the Gospel of Mark
In those days, when again there was a great crowd and they had nothing to eat, He called His disciples and said to them, "I have compassion on the crowd, because they have now been with me for three days and have nothing to eat, etc." In this reading, we must consider in the one and same Redeemer our the distinct operation of divinity and humanity; and the error of Eutyches, who presumes to teach only one operation in Christ, must be thoroughly expelled from Christian borders. For who does not see that the fact that the Lord has compassion on the crowd, lest they faint either from hunger or the labor of a long journey, is an affection and compassion of human frailty? But that He fed four thousand men with seven loaves and a few small fish is the work of divine power? Mystically, however, this miracle signifies that we cannot otherwise pass safely through the path of this present world unless the grace of our Redeemer refreshes us with the nourishment of His word. Typologically, the difference between this feeding and that of the five loaves and two fishes is that there the letter of the Old Testament, full of spiritual grace, was signified; here, however, the truth and grace of the New Testament is shown to be ministered to the faithful. Surely, both feedings occurred on a mountain, as the narration of other evangelists declares, because the rightly understood Scriptures of both Testaments command us to the height of heavenly precepts and rewards, and both proclaim in a harmonious voice the height of Christ, who is the mountain of the house of the Lord at the summit of the mountains. For He who exalts the city or house of the Lord built upon Himself, that is, the Church, in the height of good works and makes it manifest to all nations, He refreshes it, abstracted from lowly pleasures, with the bread of heaven, and kindles it to the appetite for supernal sweetness by giving the pledge of spiritual food.
Mark 8:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 2, 32) Why they who came from afar hold out for three days, Matthew says more fully: And he went up into a mountain, and sat down there, and great multitudes came unto him, having with them many sick persons, and cast them down at Jesus feet, and he healed them. (v. Matt. 15:29)
Mark 8:2 — On the Gospel of Mark
I have compassion on the crowd, he said, because they have already been with me for three days and have nothing to eat. And if I send them away hungry to their homes, they will faint on the way. Why the crowd waited for the Lord for three days, Matthew explains more fully, who says: And when he went up on the mountain, he sat there. And large crowds came to him, bringing with them the mute, the blind, the lame, the crippled, and many others, and they put them at his feet, and he healed them (Matt. XV). Therefore, the crowd waited for the Lord for three days because of the healing of their sick, just as the elect, illuminated by faith in the Holy Trinity, continually beseech the Lord with perseverance for the sins of their own and their neighbors', namely, the sicknesses of the soul. Likewise, the crowd waits for the Lord for three days when a multitude of the faithful, turning away from the sins they have committed through repentance, turn to the Lord in deeds, in speech, and in thought. The Lord does not want to send them away hungry to their homes, lest they faint on the way, because converted sinners in the way of present life faint if they are sent away in their conscience without the nourishment of holy doctrine. Therefore, lest they grow weary in the journey of this pilgrimage, they must be nourished with sacred admonition. But we must deeply ponder the pious sentence that proceeded from the mouth of truth, which says:
Mark 8:3 — On the Gospel of Mark
Some of them have come from afar. For there is one who, having experienced no deceit and no corruptions of the flesh, hastened to the service of the Almighty God. He did not come from afar, because through incorruption and innocence he was near. Another, tainted by no impurity, no disgrace, but having experienced only marriage, turned to spiritual ministry. Neither did he come from afar, because though he used the granted union, he did not err through illicit means. However, others return to repentance and turn to the service of the Almighty God after deeds of the flesh, others after false testimonies, others after thefts committed, others after inflicted injuries and violence, others after perpetrated murders. These, indeed, come to the Lord from afar. For the more someone has erred in wicked deeds, the further he has retreated from the Almighty Lord. Therefore, let nourishment be given also to those who come from afar, because repentant sinners must be given the foods of holy teachings, so that they restore their strength in God, which they lost in their vices. Similarly, Jews who believed in Christ came to Him from nearby, because they were instructed about Him by the writings of the Law and the Prophets. Believers from the Gentiles, indeed, came from afar to Christ, because they were not forewarned of His faith by any monuments of the holy pages.
Mark 8:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But they who return to repentance after the crimes of the flesh, after thefts, violence, and murders, come to the Lord from afar; for in proportion as a man has wandered farther in evil working, so he has wandered farther from Almighty God. The believers amongst the Gentiles came from afar to Christ, but the Jews from near, for they had been taught concerning Him by the letter of the law and the prophets. In the former case, however, of the feeding with five loaves, the multitude lay upon the green grass; here, however, upon the ground, because by the writing of the law, we are ordered to keep under the desires of the flesh, but in the New Testament we are ordered to leave even the earth itself and our temporal goods.
Mark 8:5 — On the Gospel of Mark
And he asked them: How many loaves do you have? They said: Seven. The seven loaves are well placed in the mystery of the New Testament, in which the septiform grace of the Holy Spirit, more fully revealed to all the faithful, is both believed in and given. They are not found to be of barley, like those five loaves, with which five thousand men were fed, lest again, as in the law, the vital food of the soul be hidden by bodily sacraments. For the marrow of barley is tightly covered by a very tenacious husk.
Mark 8:6 — On the Gospel of Mark
And he commanded the crowd to recline on the ground. Earlier, during the feeding of the five loaves, the crowd reclined on the green grass; now, when they are to be fed with seven loaves, they are commanded to recline on the ground, because through the Scripture of the law we are ordered to tread and suppress the desires of the flesh. For all flesh is grass, and all its glory like the flower of grass (I Peter I). However, in the New Testament, we are commanded to forsake even the very land and temporal goods. Or certainly because the mountain on which the crowd was fed with the Lord's loaves signifies (as we said above) the height of our Redeemer, there they are fed on grass, here on the ground. For there the loftiness of Christ is covered because of carnal men and earthly Jerusalem, with carnal hope and desire; but here, with all carnal desire removed, it contained the guests of the New Testament, the foundation of lasting hope, like the solidity of the mountain itself, with no grass interposed.
Mark 8:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For our Lord's breaking the bread means the opening of mysteries; His giving of thanks shows how great a joy He feels in the salvation of the human race; His giving the loaves to His disciples that they might set them before the people, signifies that He assigns the spiritual gifts of knowledge to the Apostles, and that it was His will that by their ministry the food of life should be distributed to the Church.
Mark 8:7 — On the Gospel of Mark
And they had some small fishes, and he blessed them and ordered them to be set before them. If in the seven loaves is signified the Scripture of the New Testament, in the reading of which we find internal feasts for the mind through the grace of the Holy Spirit, what do we accept in the small fishes which the Lord blessed and likewise ordered to be set before the crowd, except the saints of that time, when the same Scripture was composed, or whose faith, life, and sufferings that very Scripture contains? Who, having been rescued from the turbulent waves of this world and consecrated by divine blessing, have provided us with internal refreshment, so that we do not fail in the passing journey of this world, by the example of their life or death.
Mark 8:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) In this passage then we should notice, in one and the same, our Redeemer, a distinct operation of Divinity and of Manhood; thus the error of Eutyches1, who presumes to lay down the doctrine of one only operation in Christ, is to be cast out far from the Christian pale. For who does not here see that the pity of our Lord for the multitude is the feeling and sympathy of humanity; and that at the same time His satisfying four thousand men with seven loaves and a few fishes, is a work of Divine virtue? It goes on, And they took up of the broken meat that was left seven baskets.
Mark 8:8 — On the Gospel of Mark
And they ate and were satisfied. They eat of the Lord's loaves and fishes, and are satisfied, those who, hearing the words of God and observing examples, hasten to be stirred and to rise to the advancement of a more correct life through these things. To whom the saying of the Psalmist aptly fits: The poor shall eat and be satisfied, and those who seek him shall praise the Lord. Their hearts shall live forever and ever (Psalm XXI). Which is plainly to say: The humble shall hear the word of God and do it, and to the praise not of themselves, but of the supreme giver, they shall refer all the good things they perform. Hence deservedly they shall reach the eternal life of the inner man, being satisfied with the bread of life. To whom, on the contrary, it is reproached through the prophet: You have eaten and are not satisfied. For they eat and are not satisfied, who taste the bread of the word of God by hearing it, but by not doing what they hear, they receive nothing of the internal sweetness by which their hearts may be confirmed in the memory of the mind.
Mark 8:9 — On the Gospel of Mark
Now those who ate were about four thousand, and He sent them away. Well, four thousand, that even in the number itself they might show they were fed with evangelical food.
Mark 8:10 — On the Gospel of Mark
And immediately getting into the boat with His disciples, He came to the region of Dalmanutha. For in Matthew we read: "And after sending away the crowd, He got into the boat and came to the region of Magadan" (Matthew 15). It is not to be doubted that it is the same place under either name. For many Codices do not have, even according to Mark, except Magadan.
Mark 8:11 — On the Gospel of Mark
And the Pharisees went out and began to dispute with Him, seeking from Him a sign from heaven, tempting Him. Thus they seek a sign, as if what they had seen were not signs. But what they seek is shown when it is said: Seeking from Him a sign from heaven. Either they desired fire to come down from above in the manner of Elijah, or like Samuel in the summer season, they wished for the thunder to roar, the lightning to flash, and rains to fall, as if they could not also slander those and say that they happened from hidden and various passions of the air. But you who slander what you see with your eyes, hold with your hands, feel with utility, what will you do about those things which come from heaven? Certainly, you will answer that magicians in Egypt also performed many signs from heaven. Or surely they seek a sign from heaven, so that He who fed many thousands of people with a few loaves would now, in imitation of Moses with manna sent from heaven and scattered everywhere, sustain the whole people for a long time. Which we read in the Gospel of John that after the eating of the loaves, the crowds sought from Him, saying: What sign then do you do so that we may see and believe you? What do you work? Our fathers ate manna in the desert (John 6), as it is written: He gave them bread from heaven to eat (Ibid.).
Mark 8:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 2, 33) The Pharisees, then, seek a sign from heaven, that He, Who had for the second time fed many thousands of men with a few loaves of bread, should now, after the example of Moses, refresh the whole nation in the last time with manna sent down from heaven, and dispersed amongst them all.
Mark 8:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) When, as related above, He was about to refresh the believing multitude, He gave thanks, so now, on account of the foolish petition of the Pharisees, He groans; because, bearing about with Him the feelings of human nature, as He rejoices over the salvation of men, so He grieves over their errors. Wherefore it goes on, And he groaned in spirit, and saith, Why doth this generation seek after a sign? Verily I say unto you, If a sign shall be given to this generation. That is, no sign shall be given; as it is written in the Psalms, (Ps. 89:36) I have sworn once by my holiness, if I shall fail David, that is, I will not fail David.
Mark 8:12 — On the Gospel of Mark
And sighing deeply in spirit, he said, "Why does this generation seek a sign? Truly, I say to you, if a sign will be given to this generation." He, who above thanked the crowd believing for heavenly benefit to be restored, now sighed and was saddened over the foolish petition of the Pharisees who did not believe and tempted, because truly bearing the nature of man, with real feelings of human nature, just as he rejoices over the salvation of men, so too he grieves and sighs over their errors. Hence also elsewhere, when many were led to salvation through the preaching of the apostles, it is written about him: "In that very hour he rejoiced in the Holy Spirit, and said: 'I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and prudent, and have revealed them to little children'" (Luke 10). And when he was about to rebuke Judas' deed, he was troubled in spirit, as John writes, and he testified, and said: "Truly, truly, I say to you, that one of you will betray me" (John 13). But what he says, "If a sign will be given to this generation," means it will not be given, according to that in the Psalm: "Once I have sworn by my holiness; I will not lie to David" (Psalm 89), that is, I will not lie to David. Hence Saint Augustine, speaking of the harmony of the evangelists, bears witness that it is thus written in Mark: "And no sign will be given to it." Therefore, no sign will be given to that generation, that is, to those tempting the Lord and rejecting his words. Certainly a sign such as the tempters were seeking, this is to say, from heaven. Nevertheless, many heavenly signs he gave them on earth. Besides, to the generation seeking the gift, requiring the face of the God of Jacob, he showed a sign from heaven, when, with the apostles watching, he ascended into heaven, when, with the Spirit sent from above, he filled the primitive Church, when at the imposition of the hands of the apostles in Samaria, Caesarea, Ephesus, and many other cities and places, he ministered the grace of the Holy Spirit to the believers from heaven.
Mark 8:13 — On the Gospel of Mark
And dismissing them, he ascended the boat again and went across the strait. And they forgot to take bread, and they had nothing with them on the boat except one loaf. Someone may ask and say how they did not have bread, who, immediately after filling seven baskets, ascended the boat, and came to the borders of Magedan, and there heard the sailors that they should beware of the leaven of the Pharisees and Sadducees. But Scripture testifies that they forgot to take them with them. However, that they forgot to take provisions with them before they were about to sail across the strait indicates how little they cared for the flesh in other respects, for whom the very necessity of replenishing the body, which naturally exists in all mortals, had escaped their minds due to their attention to following the Lord. But the one loaf they had with them on the boat mystically signifies the bread of life itself, namely the Lord and Savior. Because they were always inwardly refreshed in heart by His love, they cared less for the earthly bread with which the body is usually fed.
Mark 8:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Some may ask, how they had no bread, when they had filled seven baskets just before they embarked in the ship. But Scripture relates that they had forgotten to take them with them, which is a proof how little care they had for the flesh in other things, since in their eagerness to follow the Lord, even the necessity of refreshing their bodies had escaped from their mind.
Mark 8:15 — On the Gospel of Mark
And he was instructing them, saying: See and beware of the leaven of the Pharisees and the leaven of Herod. The leaven of the Pharisees is to place the decrees of divine law below human traditions, or certainly to preach the law in words while opposing it in deeds. Their leaven is to test the Lord, neither believing in His teachings nor in His works, but mocking and asking for other things in which they could believe. The leaven of Herod is adultery, homicide, rashness in swearing, false pretenses of religion, and what is the head and origin of all crimes, hatred and persecution against Christ and His precursor and first proclaimer of the heavenly kingdom. From which leaven of either, even the Apostle, not prohibiting, says: Therefore let us celebrate not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth (I Cor. V).
Mark 8:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or, the leaven of the Pharisees is making the decrees of the divine law inferior to the traditions of men, preaching the law in word, attacking it in deed, tempting the Lord, and disbelieving His doctrine and His works; but the leaven of Herod is adultery, murder, rash swearing, a pretence of religion, hatred to Christ and His forerunner.
Mark 8:16 — On the Gospel of Mark
And they reasoned among themselves, saying: We have no bread. Which knowing, Jesus said to them: Why do you reason because you have no bread? Do you not yet understand or comprehend? Is your heart still hardened? Having eyes, do you not see, and having ears, do you not hear, nor remember when I broke the five loaves among five thousand, and how many baskets full of fragments you took up? etc. Because of the command which the Savior had given, saying: Beware of the leaven of the Pharisees and the leaven of Herod, he teaches them what the five loaves and the seven, or the small fish, mean, and the five thousand men and the four thousand who were fed in the wilderness. Though the greatness of the signs is clear, yet something else is shown by spiritual understanding. For if the leaven of the Pharisees and Sadducees and the leaven of Herod signify not physical bread but perverse traditions and heretical doctrines, why should not the food with which the people of God were fed signify true and complete doctrine? This kind of leaven, which must be avoided by all means, Marcion and Valentinus and all heretics have had. Leaven has this power, that if it be mixed with flour, what seemed small grows larger and attracts the whole mixture to its taste. Likewise, heretical doctrine, if it casts even a small spark into your heart, in a short time will grow into a huge flame and draw the whole possession of a man to itself. This is what the Apostle also speaks of: A little leaven corrupts the whole mass (Gal. V).
Mark 8:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Taking occasion then from the precept, which He had commanded, saying, Beware of the leaven of the Pharisees and of the leaven of Herod, our Saviour teaches them what was the meaning of the five and the seven loaves, concerning which He adds, And do ye not remember, when I brake the five loaves amongst five thousand, and how many baskets full of fragments ye took up? For if the leaven mentioned above means perverse traditions, of course the food, with which the people of God was nourished, means the true doctrine.
Mark 8:22 — On the Gospel of Mark
And they came to Bethsaida, and they brought to him a blind man, and begged him to touch him. All the diseases healed by the Lord are signs of the spiritual diseases by which the soul draws near to eternal death through sin. For just as in the deaf and mute healed by the Lord the restoration of the mind is implied of those who neither knew how to hear the word of God nor to speak, and soon in the feeding of the hungry crowd who had followed the Lord that sweetness is foreshadowed with which he usually feeds the hearts of those who love and seek him, so in this blind man gradually healed by the Lord the enlightenment of the foolish hearts, and those straying far from the path of truth is designated. They begged him to touch him, knowing that the touch of the Lord could cleanse the leper, and also could illuminate the blind. But we touch the Lord when we cling to him with whole-hearted and sincere faith. Indeed, we learn that his touch is most beneficial to us by the example of the woman who in happy boldness touched the hem of his garment. The Lord touches us when he illuminates our mind with the breath of his spirit, and kindles in us the recognition of our own weakness and the pursuit of good action.
Mark 8:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or else, He leaves an example to His disciples that they should not seek for popular favour by the miracles which they did. 1Mystically, however, Bethsaida is interpreted 'the house of the valley,' that is, the world, which is the vale of tears. Again, they bring to the Lord a blind man, that is, one who neither sees what he has been, what he is, nor what he is to be. They ask Him to touch him, for what is being touched, but feeling compunction.?
Mark 8:23 — On the Gospel of Mark
And taking the blind man's hand, he led him out of the village. He took the blind man's hand to strengthen him for the performance of good work which he had not known due to the prolonged darkness of his heart. He led him out of the village to separate him from ordinary life, so that, freed from distractions, he might more freely seek with a diligent heart the will of his creator, by which he might merit to be enlightened. For whoever desires to see the light of eternity must always follow, not the examples of the crowds, but the guidance of his redeemer.
Mark 8:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 2, 34) Knowing that the touch of the Lord could give sight to a blind man as well as cleanse a leper. It goes on, And he took the blind man by the hand, and led him out of the town.
Mark 8:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Seeing indeed the shapes of bodies amongst the shadows, but unable to distinguish the outlines of the limbs, from the continued darkness of his sight; just as trees standing thick together are wont to appear to men who see them from afar, or by the dim light of the night, so that it cannot easily be known whether they be trees or men.
Mark 8:26 — On the Gospel of Mark
And he sent him to his home, saying: Go to your home: and if you enter the village, say to no one. That He ordered him to go to his home mystically admonishes all who are enlightened by the knowledge of truth to return to their hearts and consider with anxious mind how much has been granted to them, and responding to the benefits conferred upon them with the worthy execution of deeds. That He commanded him to cover his healing with silence, as He did for many others whom He healed, provides an example to His followers not to seek the favor of the crowd for their miraculous deeds, but to be content to please only divine eyes, where the reward for works remains.
Mark 8:27 — On the Gospel of Mark
And Jesus and His disciples went out to the village of Caesarea Philippi. This Philip is the brother of Herod, of whom we spoke before, tetrarch of the regions of Ituraea and Trachonitis, who in honor of Tiberius Caesar named Caesarea Philippi, which is now called Paneas, and it is in the province of Phoenicia; imitating Herod his father, who in honor of Augustus Caesar named Caesarea, which was previously called Tower of Straton, and built Libyad beyond the Jordan in the name of his daughter. This place is Caesarea Philippi, where the Jordan arises at the roots of Lebanon, and it has two sources, one named Jor, and the other Dan, which mixed together create the name Jordan.
Mark 8:27 — Homilies on the Gospels 1.17
We note that the Lord called himself "Son of man," while Nathanael proclaimed him "Son of God." Similarly is the account in the Gospels where Jesus himself asks the disciples who people say the Son of man is, and Peter answers, "You are the Christ, Son of the living God." This was done under the guidance of the economy of righteousness. It shows that the two natures of the one mediator are affirmed: his divinity and his humanity, and attested both by our Lord himself and by human mouths. By this means the God-man declared the weakness of the humanity assumed by him. Those purely human would themselves declare the power of eternal divinity in him.
Mark 8:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 2, 35) Philip was that brother of Herod, of whom we spoke above, who in honour of Tiberius Cæsar called that town, which is now called Paneas, Cæsarea Philippi. It goes on, And by the way he asked his disciples, saying unto them, Whom do men say that I am?
Mark 8:29 — On the Gospel of Mark
Then he says to them: But who do you say that I am? Note, prudent reader, from the following text that the apostles are not at all called men, but gods. For when he had said: Who do men say I am, he added: But who do you say that I am? To them who are men giving human opinions, he says: But you, who are gods, who do you think I am?
Mark 8:30 — On the Gospel of Mark
And he warned them not to tell anyone about him. And he began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, etc. For this reason, he did not want to be proclaimed before his passion and resurrection, so that afterward, when the sacrament of his blood was completed, he could more appropriately say to the apostles: "Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." Because it would not benefit to preach him publicly, and to reveal his majesty to the people, whom in a short while they would see scourged and crucified, suffering many things by the elders, scribes, and the chief priests. And note that he who must suffer many things and be killed, and rise again, is called the Son of Man, because, although Christ suffered in the flesh, he remained divinely impassible.
Mark 8:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup. Chrys. ubi sup.) This, however, he speaks with the feelings of a man who loves and desires; as if he said, This cannot be, neither can mine ears receive that the Son of God is to be slain.
Mark 8:32 — On the Gospel of Mark
And Peter, taking him aside, began to rebuke him. Matthew explains more clearly how he rebuked him, saying: "And Peter took him aside and began to rebuke him, saying: 'God forbid, Lord, this shall never happen to you' (Matt. XVI). We have often said that Peter was of excessive fervor and had the greatest love for the Lord Savior. Therefore, after his confession in which he said, 'You are the Christ, the Son of the living God,' and the reward from the Savior where he heard according to Matthew: 'Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven' (Matt. XVI), he suddenly hears from the Lord that he must go to Jerusalem, and there suffer many things from the elders, scribes, and chief priests, and be killed, and on the third day rise again: he does not want to see his confession destroyed, nor does he think it possible that the Son of God could be killed; and he took him into his affection, or led him aside separately, so that he would not seem to argue with the teacher in the presence of the other disciples. And he began to rebuke him with the affection of love, and wishing to say: "God forbid, Lord," or (as it is better translated in Greek), "Be merciful to yourself, Lord, this shall not happen to you;" that is, it cannot happen, nor can my ears receive that the Son of God is to be killed.
Mark 8:33 — On the Gospel of Mark
When he had turned and saw his disciples, he rebuked Peter, saying: Go behind me, Satan. Satan is interpreted as adversary or contrary. Because you speak contrary (he said) to my will, you should be called adversary. Many think that it was not Peter who was corrected, but the adversarial spirit that suggested these things to the apostle to say. But to me, an apostolic error, arising from the affection of piety, will never seem to be the incentive of the devil. Go, Satan, is said to the devil: Go behind me. Peter hears: Go behind me, that is, follow my judgment.
Mark 8:34 — On the Gospel of Mark
And having called the crowd with his disciples, he said to them, "If anyone wishes to follow me, let him deny himself, etc." After showing his disciples the mystery of his passion and resurrection, he urges them together with the crowd to follow the example of his passion. And to all who suffer tribulation for his sake, he promises future salvation of their souls, but not to all, rather to the more perfect: how much he was to suffer, and that he would rise from the dead, he revealed. Here he established the form of teaching for the ministers of the word, so that, considering the capacity of their listeners, they might remember to instruct each one according to their ability, and not entrust deeper mysteries than they can comprehend to weak listeners. "If anyone wishes" (he says) "to follow me, let him deny himself." Now we deny ourselves when we avoid what we were through our former way of life and strive for that to which we are called through renewal. Let us consider how Paul had denied himself, who said, "And the life I now live, I live not by my own power" (Galatians 2). For that fierce persecutor had died and the pious preacher had begun to live. For if it were he, he would certainly not be pious. But let him who denies living by his own power, say whence it comes that he proclaims sacred words through the teaching of truth. Immediately he adds, "But Christ lives in me" (Ibid.). As if to say openly: Indeed, I am dead to myself, for I do not live carnally; yet I am not essentially dead, for I live spiritually in Christ. Let, therefore, Truth say, let it say, "If anyone wishes to follow me, let him deny himself." For unless someone withdraws from himself, he does not approach the one who is above him. Nor can he grasp what is beyond himself if he does not know how to mortify what is within him. But now, he who denies himself from vices must seek virtues in which he may grow. For when it is said, "If anyone wishes to follow me, let him deny himself," it immediately adds:
Mark 8:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
After showing to His disciples the mystery of His passion and resurrection, He exhorts them, as well as the multitude, to follow the example of His passion. Wherefore it goes on; And when he had called the people unto him with his disciples also, he said unto them, Whosoever wishes to come after me, let him deny himself.
Mark 8:35 — On the Gospel of Mark
For whoever wants to save their soul will lose it. But whoever loses their soul for my sake and the gospel will save it. Thus it is said to the faithful: Whoever wants to save their soul will lose it. But whoever loses their soul for my sake and the gospel will save it. As if it were said to a farmer: If you save the grain, you lose it; if you sow it, you renew it. For who does not know that when grain is sown, it disappears from sight, perishing in the ground? But from where it rots in the dust, it springs forth in renewal. Because the holy Church has different times of persecution and peace, our Redeemer designated those times in his teachings. For in times of persecution, the soul is to be laid down. But in times of peace, earthly desires, which can dominate more, are to be broken. Hence now it is said:
Mark 8:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 2, 36) Or else He says this, because in time of persecution, our life is to be laid aside, but in time of peace, our earthly desires are to be broken, which He implies when He says, For what shall it profit a man, &c.
Mark 8:36 — On the Gospel of Mark
For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in exchange for his soul? When persecution from adversaries is absent, the heart must be guarded much more vigilantly. For in times of peace, since it is allowed to live, it is also allowed to desire. Often, however, we overcome avarice, but there remains an obstacle because we guard the ways of righteousness with less custody, to perfection. For often we despise having everything, but yet we are still hindered by the use of human respect, so that we cannot yet express in voice the righteousness which we keep in mind. And we neglect the face of God for the defense of justice as much as we fear human faces against justice. But the fitting remedy is also added to this wound when the Lord says:
Mark 8:38 — On the Gospel of Mark
"For whoever confesses Me and My words in this adulterous and sinful generation, the Son of Man will also confess him when He comes in the glory of His Father with the holy angels." But behold now men say to themselves: "We no longer are ashamed of the Lord and His words, because we openly confess Him with our voice." To which I reply that in this Christian populace there are some who confess Christ because they observe that all are Christians. Therefore, the voice of profession is not sufficient proof of faith, which is defended from shame by the profession of generality. And yet, let each person examine himself, so that he may truly prove himself in the confession of Christ, if he does not already feel ashamed of His name, if he has fully subdued human shame to the virtue of the mind. Indeed, in times of persecution, the faithful could feel ashamed to be stripped of their possessions, to be deposed from their dignities, to be afflicted with scourges. But in times of peace, since these things are absent from our persecutions, there is another way to show ourselves. We often fear being despised by neighbors, we disdain to tolerate verbal injuries. If perhaps a quarrel happens with a neighbor, we feel ashamed to be the first to make amends. For the carnal heart, while seeking the glory of this life, rejects humility.
Mark 8:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But we are often hindered by a habit of shamefacedness, from expressing with our voice the rectitude which we preserve in our hearts; and therefore it is added, For whosoever shall confess me and my words in this adulterous and sinful generation, him also shall the Son of man confess, when he cometh in the glory of his Father with the holy angels.
Mark 9:1 — On the Gospel of Mark
And he said to them: Truly I say to you, that there are some standing here who will not taste death until, etc. The Kingdom of God in this place is called the present Church. And because some of the disciples were going to live in the body to the extent that they would see the Church of God constructed and raised up against the glory of this world, it is now said as a comforting promise: There are some standing here who will not taste death until they see the kingdom of God coming in power. But since the Lord was issuing commands about enduring the death so great, what was necessary that he suddenly came to this promise? If we attentively consider this, we shall recognize how great a dispensation of piety takes place. For something needed to be promised even to the unlearned disciples regarding the present life, so that they might be more strongly established for the future. Thus the Israelite people, being freed from the land of Egypt, are promised the land of promise, so that while they were to be called to heavenly gifts, they might be persuaded by earthly promises. Hence it is rightly said through the Psalmist: He gave them the regions of the Gentiles, and they possessed the labors of the peoples, so that they might keep his statutes and seek his law (Psalm 105). Thus, in this place, Truth speaking to the unlearned disciples promises that they will see the kingdom of God on earth, so that it might be more faithfully presumed by them in heaven. But if we wish to receive the Kingdom of God by this saying as the future beatitude in heaven, certain ones of those standing there saw it not many days later on the mountain. This indeed was done by pious foresight so that by the contemplation of the always enduring joy, even if grasped quickly and briefly, they might more strongly endure the present adversities of the passing world. With very fitting language, the saints are testified to taste death, for indeed the death of the body is tasted by them as if by sipping, while truly the life of the soul is possessed by holding.
Mark 9:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 3. 36) Truly it was done with a loving foresight, in order that they, having tasted for a brief moment the contemplation of everlasting joy, might with the greater strength bear up under adversity.
Mark 9:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 3, 37) Our Saviour then when transfigured did not lose the substance of real flesh, but showed forth the glory of His own or of our future resurrection; for such as He then appeared to the Apostles, He will after the judgment appear to all His elect. It goes on, And his raiment became shining.
Mark 9:2 — On the Gospel of Mark
And after six days Jesus took Peter and James and John, and led them up into a high mountain apart by themselves, and he was transfigured before them. In the Gospel of Luke it is written thus: "And it came to pass about eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray" (Luke IX). and so forth: But on the eighth day the Lord revealed to the disciples the glory of the promised future blessedness, so that by showing the sweetness of the heavenly life, he might refresh the hearts of all who could hear this, and by the number of eight days, he might teach that true joy of the resurrection would come at the due time. For on the eighth day, that is, after the sixth day of the Sabbath on which he ascended the cross, and the seventh day of the Sabbath on which he rested in the sepulcher, he rose from the dead, and we, after the six ages of this world in which we rejoice to suffer and labor for the Lord, and the seventh day of the Sabbath of souls, which in the meantime is carried on in another life, will rise again in the eighth age. For what Matthew and Mark say, that the Lord was transfigured after six days, they do not differ either in the order of time or in the reason of the mystery from Luke, who says eight days, because they only include the days in between, hence they recount absolutely that it happened after six days. He adds both the first day on which the Lord promised this, and the last day on which he fulfilled his promise. And so more temperately he states about eight days. And in the mystical reasoning there, it is significant for the saints to rest from all labor after the six ages of the world, but here it signifies that they will rise again at the eighth time. Hence the sixth psalm is beautifully inscribed for the octave, with the beginning: "O Lord, rebuke me not in your anger," because indeed through the six ages when it is allowed to work, one must persist in prayers, lest in the eighth time of retribution we be rebuked by an angry judge. Therefore the Lord himself wanted to teach us in this place by showing the example of his prayer, which according to Luke, says he went up into the mountain to pray. For he went up into the mountain to pray and was transfigured in such a way to show that those who expect the fruit of the resurrection, who desire to see the king in his beauty, should dwell in the heights of mind, and be devoted to continuous prayers. He takes only three disciples with him either because many are called, but few are chosen (Matt. XX), or because those who now preserve with incorrupt mind the faith they have received in the Holy Trinity, will then deserve to rejoice in his eternal vision.
Mark 9:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) And by the garments of the Lord are meant His saints, who will shine with a new whiteness. By the fuller we must understand Him, to whom the Psalmist says, (Ps. 51) Wash me throughly from my wickedness, and cleanse me from my sin; for He cannot give to His faithful ones upon earth that glory which remains laid up for them in heaven.
Mark 9:3 — On the Gospel of Mark
And he (says) was transfigured before them, and his garments became exceedingly radiant white like snow. The transfigured Savior did not lose the substance of true flesh but showed the glory of his or our future resurrection. He, as he then appeared to the apostles, will appear likewise to all the elect after judgment. For at the very time of judgment, he will be seen by both the good and the wicked in the form of a servant, so that the ungodly may recognize him whom they despised, the Jews him whom they denied, the soldiers him whom they crucified, and Pilate and Herod him whom they judged. The garments of the Lord, rightly, are understood as his saints, as the Apostle testifies, who says: For as many of you as were baptized into Christ have put on Christ (Galatians III). These garments, indeed, seemed despised and similar to others while the Lord was on earth; but when he ascends the mountain, they shine with new brightness because now indeed we are children of God, but it has not yet appeared what we shall be. We know that when he appears, we shall be like him. For we shall see him as he is (1 John III). Hence it is well added about these same garments: Such as no fuller on earth can whiten. For it is understood that the fuller is to be interpreted as him whom the penitent Psalmist prays to: Wash me thoroughly from my iniquity, and cleanse me from my sin (Psalm L). He cannot give to his faithful on earth the brightness that remains preserved for them in the heavens.
Mark 9:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi. sup.) Moses and Elias, of whom one, as we read, died, the other was carried away to heaven, signify the coming glory of all the Saints, that is, of all who in the judgment-time are either to be found alive in the flesh, or to be raised up from that death of which they tasted, and who are all equally to reign with Him.
Mark 9:4 — On the Gospel of Mark
And there appeared to them Elijah with Moses, and they were talking with Jesus. Moses and Elijah, one of whom we read was dead and the other taken up into the heavens, were seen in majesty with the Lord (as Luke writes), signifying the future glory of all the saints in Him. Evidently at the time of judgment, some will be found alive in the flesh, or also, having previously tasted death, will be resurrected and will reign together with Him. As the Apostle testifies: The dead in Christ will rise first; then we who are alive, who are left, will be caught up together with them to meet the Lord in the air, and so we will always be with the Lord (1 Thess. IV). Alternatively, Moses and Elijah, that is, the legislator and the eminent prophet, appear and speak with the Lord coming in the flesh, to show that He is the one whom all the oracles of the law and the prophets promised. However, they appear not in the lowly places, but on the mountain with Him, because, indeed, only those who transcend earthly desires in their mind perceive the majesty of Holy Scripture, which is fulfilled in the Lord. Finally, even the sons of Israel saw Moses, but they did not deserve to follow him as he went up to God on the mountain, and they saw him turned back to them not without a veil. They knew Elijah, but it was only Elisha who with the sons of the prophets contemplated his triumphant ascent. Because many of us widely read the words of Scripture; but how exalted it shines in the mysteries of Christ, very few more perfect ones understand.
Mark 9:5 — On the Gospel of Mark
And responding, Peter said: Rabbi, it is good for us to be here. Let us make three tents, one for you, one for Moses, and one for Elijah. For he did not know what he was saying. They were indeed terrified with fear. Oh, how great is the happiness to be present to the vision of divinity among the choirs of angels perpetually, if only the transformed humanity of Christ, along with the company of the two saints seen for a moment, delights so much that Peter wishes to establish them, lest they depart, though in his awe of human fragility, he doesn't know what he is saying, but the affection planted in him gives an indication! For he did not know what he was saying, who forgot that the kingdom of God was promised by the Lord to the saints, not somewhere on earth, but in the heavens. Neither did he remember that he and his fellow apostles, still surrounded by mortal flesh, could not yet attain the state of immortal life, as he exceeded in mind, which in the house of the Father that is in heaven, necessarily is not a house made by hand. But even now, he is noted for incompetence, whoever desires to make three tents for the law, the prophets, and the Gospels, when these cannot be separated from each other at all, having one tabernacle, that is, the Church of God.
Mark 9:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) If the transfigured humanity of Christ and the society of but two saints seen for a moment, could confer delight to such a degree that Peter would, even by serving them, stay their departure, how great a happiness will it be to enjoy the vision of Deity amidst choirs of Angels for ever? It goes on, For he wist not what to say; although, however, Peter from the stupor of human frailty knew not what to say, still he gives a proof of the feelings which were within him; for the cause of his not knowing what to say, was his forgetting that the kingdom was promised to the Saints by the Lord not in any earthly region, but in heaven; he did not remember that he and his fellow-Apostles were still hemmed in by mortal flesh and could not bear the state of immortal life, to which his soul had already carried him away, because in our Father's house in heaven, a house made with hands is not needed. But again even up to this time he is pointed at, as an ignorant man, who wishes to make three tabernacles for the Law, the Prophets, and the Gospel, since they in no way can be separated from each other.
Mark 9:7 — On the Gospel of Mark
And a cloud overshadowed them. He who sought a material tabernacle received the overshadowing of a cloud, that he might learn that in the resurrection the saints are to be protected not by the covering of dwellings, but by the glory of the Holy Spirit. From which the Psalmist says: But the children of men will trust in the shelter of your wings (Psalm 35). And in his Apocalypse, John says: And I saw no temple in it (Rev. 21), for the Lord God Almighty and the Lamb are its temple.
Mark 9:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Now because Peter sought for a material tabernacle, he was covered with the shadow of the cloud, that he might learn that in the resurrection they are to be protected not by the covering of houses, but by the glory of the Holy Ghost; wherefore it goes on, There was a cloud that overshadowed them. And the reason why they obtained no answer from the Lord was, that they asked unadvisedly; but the Father answered for the Son, wherefore there follows, And a voice came out of the cloud, saying, This is my beloved Son, in whom I am well pleased.
Mark 9:8 — On the Gospel of Mark
And immediately looking around, they saw no one anymore, but only Jesus with them. When the Son began to be designated, the servants soon departed, lest the father's voice be thought to have been directed to them. Otherwise, when a voice was made over the Son, he was found alone, because when he has revealed himself to the elect, God will be all in all; indeed he himself with his own will shine as one through all, that is, the head with the body. For this unity he said elsewhere: And no one has ascended to heaven except he who descended from heaven, the Son of Man who is in heaven (John 3).
Mark 9:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) He then whose preaching, as Moses foretold, every soul that wished to be saved should hear when He came in the flesh, He now come in the flesh is proclaimed by God the Father to the disciples as the one whom they were to hear. There follows, And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves; for as soon as the Son was proclaimed, at once the servants disappeared, lest the voice of the Father should seem to have been sent forth to them.
Mark 9:9 — On the Gospel of Mark
And as they were coming down from the mountain, he instructed them not to tell anyone what they had seen, until the Son of Man had risen from the dead. The foreshadowing of the future kingdom and the glory of the triumphant one had been shown on the mountain. Therefore, he did not want this to be preached among the people, lest it be unbelievable due to the greatness of the matter, and after such great glory, the following cross might be a scandal to the minds.
Mark 9:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or thus; the disciples thought that the change which they had seen in Him in the mount, was His transformation to glory; and they say, If Thou hast already come in glory, wherefore doth not Thy forerunner appear? chiefly because they had seen Elias go away.
Mark 9:11 — On the Gospel of Mark
And they asked him, saying: Why then do the Pharisees and Scribes say that Elijah must come first? It is a tradition of the Pharisees, according to Malachi the prophet, who is the last of the twelve, that Elijah will come before the advent of the Savior and will turn the hearts of the fathers to their children, and the hearts of the children to their fathers, and restore all things to their former state. Therefore, the disciples suppose this transformation of glory they had seen on the mountain to be the fulfillment, and they say: If you have already come in glory, how is it that your forerunner does not appear? Especially because they had seen Elijah depart. But when the scribes add and say that Elijah must come first, by saying first they imply that unless Elijah comes, there is no second advent of the Savior.
Mark 9:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Again, He will restore all things, that is to say, those things which Malachi points out, saying, Behold, I will send you Elijah the prophet, and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; (Mal. 4:5, 6) he will yield up also to death that debt, which by his prolonged life he has delayed to render.
Mark 9:12 — On the Gospel of Mark
And He answering said to them: Elias when he comes, will first restore all things. He will restore all things, indeed those which the prophet has previously shown by saying: Behold, I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord, and he will turn the heart of the fathers to the children, and the heart of the children to their fathers (Malachi 4). He will also restore that which is due to death, and which he has postponed by living long. This the Lord also subsequently intimated here, when He forthwith added:
Mark 9:13 — On the Gospel of Mark
But I say to you, that Elias also came, and they did to him whatever they wanted, as it is written of him. He who is to come in the second advent of the Savior in bodily form, now came through John in spirit and power. They did to him whatever they wanted, that is they despised him, and beheaded him.
Mark 9:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or this, And how it is written: that is, in the same way as the prophets have written many things in various places concerning the Passion of Christ, Elias also, when he comes, is to suffer many things, and to be despised by the wicked.
Mark 9:14 — On the Gospel of Mark
And coming to his disciples, he saw a great crowd around them, and scribes disputing with them. And immediately all the people, seeing him, were amazed, and they were afraid. And running to him, they greeted him. Notable in all places is the difference in the mind of the scribes and the crowd. For the crowd was with the disciples, and also the scribes; but, when the Lord came, immediately all the crowd was amazed and afraid, and running to greet him. The scribes are said to have shown nothing of devotion, faith, humility, or reverence to him. But what the crowd or the scribes were disputing with the disciples of the Lord, the evangelist does not say. However, it can, I believe, be rightly understood to be a question that was raised, why they, being disciples of the Savior, could not save the demoniac who was placed in the midst. This can be inferred from the following words of the Gospel, when it is said:
Mark 9:14-15 — On the Gospel of Mark
It is noteworthy that the places always correspond to the circumstances. On the mountain, the Lord prays, is transformed, and reveals to his disciples the secrets of his majesty. Descending to the lower parts, he is met by the crowd and struck by the tears of the wretched. Above, he unveils the mysteries of the kingdom to his disciples; below, he reproaches the sins of infidelity of the crowds. Above, he reveals the Father's voice to those who can follow him; below, he expels evil spirits from those who are tormented. He still continues to do so now according to the quality of merits, letting some ascend while ceaselessly descending for others. For those who are still carnal and beginners, he strengthens, teaches, and chastises, seeking the low places. But he glorifies the perfect, whose conversation is in heaven, by exalting them more highly, instructing them more freely about the eternal matters, and often teaching them things that cannot even be heard by the crowds.
Mark 9:14-15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 3, 38) In all cases, the difference between the mind of the Scribes and of the people ought to be observed; for the Scribes arc never said to have shown any devotion, faith, humility, and reverence, but as soon as the Lord was come, the whole multitude was greatly amazed and feared, and ran up to Him, and saluted Him; wherefore there follows, And running to him, saluted him.
Mark 9:17-18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The question, indeed, which was raised may, if I am not deceived, have been this, wherefore they, who were the disciples of the Saviour, were unable to heal the demoniac, who was placed in the midst, which may be gathered from the following words; And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit; and wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away.
Mark 9:17-18 — On the Gospel of Mark
And he asked them: What are you discussing among yourselves? And one from the crowd answered: Teacher, I brought my son to you, who has a mute spirit; and wherever it seizes him, it throws him down, and he foams, and grinds his teeth, and becomes rigid. And I spoke to your disciples to cast it out, and they could not. As for this demoniac whom the Lord cured when descending from the mountain, Mark indeed recounts him as being deaf and mute, but Matthew recalls him as being a lunatic. It signifies those of whom it is written: The fool changes like the moon. They never remain in the same state, changing now to these, now to those vices, and growing and diminishing. They are mute for not confessing the faith: deaf for not even hearing the word of truth. They foam while they waste away in folly. For it is of fools and the languid and the dull to send foam of saliva from the mouth. They grind their teeth when they blaze with the fury of anger. They become rigid when they languish in laziness and live weakly without the zealous pursuit of virtue. But what he said: And I spoke to your disciples to cast it out, and they could not, secretly blames the apostles, since the inability to heal sometimes pertains not to the weakness of those healing, but to the faith of those who are to be healed, as the Lord says: Let it be done to you according to your faith (Matt. II).
Mark 9:19-20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) So far, however, is He from being angry with the person, though He reproved the sin, that He immediately added, Bring him unto me; and they brought him unto him. And when he saw him, straightway the spirit fare him, and he fell on the ground, and wallowed foaming.
Mark 9:19 — On the Gospel of Mark
And answering them, he said: O unbelieving generation, how long shall I be with you, how long shall I suffer you? Not that he was overcome by weariness, meek and gentle as he was, who did not open his mouth like a lamb before its shearer, nor did he burst forth into words of fury, but rather in the likeness of a doctor, if he sees a sick person acting against his precepts, he might say: How long shall I come to your house? How long shall I waste the industry of my art, with me ordering something and you accomplishing the opposite? But to this extent he was not angry at the man but at the vice, and he reproved the Jews through one man for their unbelief, that he immediately said:
Mark 9:21 — On the Gospel of Mark
And he asked his father: How long has it been since this happened to him? And he said: From childhood. And often it cast him into the fire and into the water to destroy him. Let Julian be ashamed who dares to say that all men are born in the flesh without any contamination of sin, and as innocent in every way as Adam was when he was created. For what did this child have that he should be tormented by the bitterest demon from childhood, if he was not held by any bond of original sin, who is agreed to have not yet been able to have any personal sin? Let the Catholic confess, because no one is born immune from the stain of the first transgression, and let him invoke the grace of God, by which he is delivered from the body of death through Jesus Christ our Lord. Let the scribe learned in the kingdom of heaven understand that in this demoniac cured by the Lord is designated the salvation of all the faithful, who come into the world bound by the guilt of original fault, and are saved only by the faith and grace of one Redeemer Jesus Christ. But what was said: And often it cast him into the fire and into the water, designates the greatest crimes of human folly. For the burning of the fire must be referred to the fervor of anger. Water to the pleasures of the flesh, which by delights are wont to dissolve the mind. Or certainly the demoniac is carried into the fire, wherein the hearts of adulterers are inflamed, and into the waters which are wont to extinguish charity.
Mark 9:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Let Juliang blush, who dares to say that all men are born in the flesh, without the infection of sin, as though they were innocent in all respects, just as Adam was when he was created. For what was there in the boy, that he should be troubled from infancy with a cruel devil, if he were not held at all by the chain of original sin? since it is evident that he could not yet have had any sin of his own.
Mark 9:22-23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The answer of the Lord was suited to the petition; for the man said, If thou canst do any thing, help us; and to this the Lord answered, If thou canst believe. On the other hand, the leper who cried out, with faith, Lord, if thou will, thou canst make me clean, (Matt. 8:2. 3) received an answer according to his faith, I will, be thou clean.
Mark 9:22 — On the Gospel of Mark
But if you can do anything, help us, have compassion on us. Jesus said to him: If you can believe, all things are possible to the one who believes. The Lord renders a fitting answer to the petitioner. For he himself said: If you can do anything, help us. And the Lord: If you can, he said, believe, I can have compassion and help you, for true faith deserves to obtain all that it healthily asks for. To which the leper who cried out faithfully: Lord, if you will, you can make me clean (Luke V), received a response suitable to his faith: I will, be clean (Ibid).
Mark 9:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or by this demoniac are signified those, who are bound by the guilt of original sin, and coming into the world as criminals, are to be saved by grace; and by fire is meant the heat of anger, by water, the pleasures of the flesh, which melt the soul by their sweetness. But He did not rebuke the boy, who suffered violence, but the devil, who inflicted it, because he who desires to amend a sinner, ought, whilst he exterminates his vice by rebuking and cursing it, to love and cherish the man.
Mark 9:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For no man at once reaches to the highest point, but in holy living a man begins with the least things that he may reach the great; for the beginning of virtue is different, from the progress and the perfection of it. Because then faith mounts up through the secret inspiration of grace, by the steps of its own meritsh, he who had not yet believed perfectly was at once a believer and an unbeliever.
Mark 9:24 — On the Gospel of Mark
And immediately the father of the child cried out with tears, saying: I believe, Lord; help my unbelief. No one becomes supreme suddenly: but in good conduct, everyone begins from the smallest things, so as to reach the great. For the beginnings of virtue are one thing, progress another, and perfection yet another. For if faith itself were not led to its perfection by certain stages, this one, when asked if he believed, would not answer: I believe, Lord; help my unbelief. For if he believed, why did he speak of unbelief? And if he knew he had unbelief, how did he believe? But because faith grows through the hidden inspiration of grace by the steps of one's merits, at one and the same time the one who did not yet believe perfectly both believed and was unbelieving.
Mark 9:25 — On the Gospel of Mark
And when Jesus saw the crowd running together, he rebuked the unclean spirit, saying to it: You deaf and mute spirit, I command you, come out of him, and never enter him again. The rebuke of the Lord is the power of the divine command. But he rebuked not the boy who was suffering harm, but the demon who was inflicting it. For whoever desires to correct a sinner must indeed exterminate the vice by rebuking and cursing it, but nourish the man by loving him. And well did the Lord who drives out the unclean spirit from the man at the same time command it not to enter him again. For he is truly freed from demonic domination, who avoids returning to the sins from which he was once cleansed by repenting by living poorly.
Mark 9:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For oftentimes when we try to turn to God after sin, our old enemy attacks us with new and greater snares, which he does, either to instil into us a hatred of virtue, or to avenge the injury of his expulsion.
Mark 9:26 — On the Gospel of Mark
And crying out and greatly convulsing him, it came out of him. The unclean spirit, about to depart from the man, convulses him, and terrifies the onlookers with a frantic cry. For often the devil, while being expelled from the heart, generates sharper temptations in it than he had previously stirred up when he possessed it quietly.
Mark 9:27 — On the Gospel of Mark
And he became as dead; so that many said, he is dead. But Jesus, taking his hand, lifted him up, and he rose. Him whom the impious enemy had already been forced to flee and had struck down, rendering him like unto the dead, this pious Savior raised up with his gentle right hand touch. He showed by the power of saving that He was truly God, and also demonstrated by the manner of the human touch that He truly possessed the nature of flesh. For the insane Manichaeus denies that He was truly clothed in flesh: but He, by raising, cleansing, and enlightening so many with His touch, condemned that heresy even before it was born.
Mark 9:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But him, whom the unholy spirit made like unto death, the holy Saviour saved by the touch of His holy hand; wherefore it goes on, But Jesus took him by the hand, and lifted him up, and he arose. Thus as the Lord had shown Himself to be very God by the power of healing, so He showed that He had the very nature of our flesh, by the manner of His human touch. The Manichæani indeed madly denies that He was truly clothed in flesh; He Himself, however, by raising, cleansing, enlightening so many afflicted persons by His touch, condemned his heresy before its birth.
Mark 9:28 — On the Gospel of Mark
And when He had entered into the house, His disciples asked Him privately: Why could not we cast him out? And He said to them: This kind can go out by nothing but by prayer and fasting. While teaching the apostles how the most wicked demon should be expelled, He instructed all to life, so that we may know that all the gravest temptations of either unclean spirits or men are to be overcome by fasting and prayers. The wrath of the Lord, when kindled in vengeance of our sins, can also be appeased by this singular remedy. Generally, fasting is not only to abstain from food but also to refrain from all carnal temptations, indeed, to contain oneself from all passions of vices. Likewise, general prayer is not solely in the words with which we invoke divine clemency, but also in all things which we do in devout faith as service to our Creator, as the apostle testifies, saying: Always rejoicing, pray without ceasing (I Thess. V). For how can anyone invoke God with words at all hours and moments without ceasing? But then we pray without ceasing when we conduct those works alone which commend us to the piety of our Creator. By which fasting and what prayer, with the Lord's help, we will vanquish and repel all the snares of the ancient enemy.
Mark 9:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Further, our Lord, while teaching the Apostles how the worst devil is to be expelled, gives all of us rules for our life; that is, He would have us know that all the more grievous attacks of evil spirits or of men are to be overcome by fastings and prayers; and again, that the anger of the Lord, when it is kindled for vengeance on our crimes, can be appeased by this remedy alone. But fasting in general is not only abstinence from food, but also from all carnal delights, yea, from all vicious passions. In like manner prayer taken generally, consists not only in the words by which we call upon the Divine mercy, but also in all those things which we do with the devotedness of faith in obedience to our Maker, as the Apostle testifies, when he says, Pray without ceasing. (1 Thess. 5:17)
Mark 9:30-31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 3, 39) He always mingles together sorrowful and joyful things, that sorrow should not by its suddenness frighten the Apostles, but be borne by them with prepared minds.
Mark 9:30-31 — On the Gospel of Mark
And departing from there, they passed through Galilee, and he did not want anyone to know. But he was teaching his disciples, and saying to them, "The Son of Man will be delivered into the hands of men, and they will kill him. And after being killed, on the third day he will rise again." He always mixes sorrow with prosperity, so that when they suddenly come, they will not terrify the apostles, but their minds will endure them by premeditation. For if it grieves them that he is to be killed, it ought to gladden them that he will rise again on the third day.
Mark 9:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) This ignorance of the disciples proceeds not so much from slowness of intellect, as from love for the Saviour, for they were as yet carnal, and ignorant of the mystery of the cross, they could not therefore believe that He whom they had recognised as the true God, was about to die; being accustomed then to hear Him often talk in figures, and shrinking from the event of His death, they would have it, that something was conveyed figuratively in those things, which he spoke openly concerning His betrayal and passion. It goes on: And they came to Capernaum.
Mark 9:32 — On the Gospel of Mark
But they did not understand this saying, and they were afraid to ask him. This ignorance of the disciples is born not so much from their slowness of mind as from the love of the Savior, who, while still carnal and ignorant of the mystery of the cross, could not believe that he whom they knew as true God would die. And because they were used to hearing him often speak through figures, fearing the event of his death, they wanted to interpret what he spoke plainly about his betrayal and passion as figuratively signifying something else.
Mark 9:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The reason why the dispute concerning the chief place arose amongst the disciples seems to have been, that Peter, James, and John, were led apart from the rest into the mountain, and that something secret was there entrusted to them, also that the keys of the kingdom of heaven were promised to Peter, according to Matthew.
Mark 9:33 — On the Gospel of Mark
And they came to Capernaum. When they were in the house, he asked them, "What were you discussing on the way?" But they kept silent. For they had been disputing among themselves on the way about who was the greatest. The disciples' dispute seems to have arisen about primacy because they had seen Peter, James, and John taken apart onto a mountain, and it was believed that some secret had been entrusted to them there. But also, to Peter, according to what Matthew narrates, the keys of the kingdom of heaven were promised, and the Church of the Lord was to be built upon the rock of faith from which he had taken his name. Therefore, they were questioning whether those three, or Peter alone among all the apostles, was preeminent.
Mark 9:35 — On the Gospel of Mark
And sitting down, he called the twelve and said to them, "If anyone wants to be first among you, he will be the last of all and the servant of all." And taking a child, he set him in the midst of them. And embracing him, he said to them, "Whoever receives one such child in my name, receives me. Seeing the disciples' thoughts, the Lord heals the desire for glory by the struggle for humility and warns that primacy is not to be sought: first he gives a gentle command of humility, and then he teaches by the example of childlike innocence. For he said, "Whoever receives one such child in my name, receives me;" either simply Christ's poor, he shows are to be received by those who intend to be greater for his honor's sake, or certainly he advises that they themselves be without malice like little children so that they preserve simplicity without arrogance, charity without envy, and devotion without anger. But in embracing the child, he signifies that the humble are worthy of his embrace and love, and such people, when they fulfill what he has commanded: "Learn from me, because I am gentle and humble of heart" (Matthew 11), can rightly boast and say: "His left hand is under my head, and his right hand will embrace me" (Song of Songs 2). Now well did he add, after saying, "Whoever receives one such child," "in my name," so that clearly the form of virtue, which, with nature as their guide, a child observes, they themselves might follow for the name of Christ, with the help of rational industry. But since he taught that he is received in children, clearly as the head in his members, he added and said:
Mark 9:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Seeing however the thoughts of the disciples, the Lord takes care to heal the desire of glory by humility; for He first, by simply commanding humility, admonishes them that a high station was not to be aimed at. Wherefore it goes on: And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all.
Mark 9:37 — On the Gospel of Mark
"And whoever receives me, does not receive me, but him who sent me." Wanting himself to be believed as such and as great as the Father is. "So much so," he said, "is there no difference between me and him that whoever receives me, also receives him who sent me."
Mark 9:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) By which, He either simply shows, that those who would become greater must receive the poor of Christ in honour of Him, or He would persuade them to be in malice children, to keep simplicity without arrogance, charity without envy, devotedness without anger. Again, by taking the child into His arms, He implies that the lowly are worthy of His embrace and love. He adds also, In my name, that they might, with the fixed purpose of reason, follow for His name's sake that mould of virtue to which the child keeps, with nature for his guide. And because He taught that He Himself was received in children, lest it should be thought that there was nothing in Him but what was seen, he added, And whosoever shall receive me, receiveth not me, but Him that sent me; thus wishing, that we should believe Him to be of the same nature and of equal greatness with His Father.
Mark 9:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) John, loving the Lord with eminent devotion, thought that He who performed an office to which He had no right was to be excluded from the benefit of it. Wherefore it is said, And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.
Mark 9:38 — On the Gospel of Mark
John answered him, saying: Master, we saw someone casting out demons in your name, who does not follow us, and we forbade him. John, loving the Lord with supreme devotion and therefore worthy of being loved in return, thought that he who does not use the office should be excluded from the benefit, but it is taught that no one should be barred from the good which he partially possesses, but rather should be encouraged towards that which he does not yet have. For it follows: But Jesus said: Do not forbid him; for there is no one who does a mighty work in my name who will be able soon after to speak evil of me. For whoever is not against you is for you. Taught by this sentence, the Apostle says: But whether in pretense or in truth, Christ is proclaimed, and in this I rejoice, yes, and will rejoice (Philippians I). But although he rejoices, even in those who proclaim Christ insincerely, and such persons doing signs in the name of Christ for the salvation of others are considered not to be forbidden, yet to such persons by these signs, their conscience is not rendered secure. Rather, on that day when they will say: Lord, Lord, did we not prophesy in your name, and in your name cast out demons, and in your name perform many mighty works (Matthew VII)? They will receive the answer: I never knew you; depart from me, all you workers of iniquity (Ibid.). Therefore, in heretics and evil Catholics, it is not the common sacraments, in which they are with us and are not against us, but the divisions contrary to the peace of truth by which they are against us and do not follow the Lord with us, that we must detest and forbid.
Mark 9:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) By which He shows that no one is to be driven away from that partial goodness which he possesses already, but rather to be stirred up to that which he has not as yet obtained.
Mark 9:41 — On the Gospel of Mark
For whoever gives you a cup of cold water to drink because you belong to Christ, truly I tell you, he will not lose his reward (Psalm 140). We read in the prophet David: To excuse excuses in sins, that many presented quasi-just excuses for their sins, so that they seem to sin out of necessity what they willfully commit. The Lord, the searcher of hearts and minds, who foresees future thoughts in each individual, had said: Whoever receives one such child in my name receives me. Someone could argue and say: I am hindered by poverty, my meager state restrains me so that I cannot practice hospitality. And He dispels this excuse by the simplest precept, that we should wholeheartedly offer a cup of water, and this cold, according to Matthew. He says cold water, not hot, so that the opportunity of poverty and shortage of firewood in heating would not be sought as an excuse. The Apostle instructs similarly to the Galatians: Let him who is taught the word share all good things with him who teaches (Gal. 6). And he encourages disciples towards the refreshment of their teachers. And because anyone could plead poverty and evade the command, he solves the imminent question before proposing it by saying: Do not be deceived; God is not mocked. For whatever a man sows, that he will also reap (Ibid.).
Mark 9:42 — On the Gospel of Mark
And whoever shall cause one of these little ones who believe in me to stumble, it would be better for him if a heavy millstone were hung around his neck, and he were cast into the sea. Although this general sentence can be applied against all who cause someone to stumble, yet according to the context of the speech, it can also be understood as said against the apostles, who, disputing among themselves over who was the greatest, seemed to be contending over dignity with each other. And if they had remained in this vice, they could lose those whom they called to faith through their scandal, while seeing the apostles fighting among themselves over honor. What he said: It is better for him if a millstone were hung around his neck, speaks according to the custom of the province, where among the ancient Jews the punishment for greater crimes was that they were drowned in the deep with a stone tied around them. And indeed it is better for an innocent person, however atrocious the temporal punishment, to end his bodily life, than by harming a brother, to deserve eternal death of the soul. And rightly, someone who can be scandalized is called little. For whoever is great, whatever he may see, whatever he may suffer, he does not depart from the faith. But whoever is little in mind and small, he seeks occasions to be scandalized. Therefore it is necessary for us especially to take care of those who are small in faith, lest by our occasion they are offended and withdraw from the faith, and fall from salvation. It is to be noted certainly, that in our good work, sometimes the scandal of our neighbor must be avoided: but sometimes it is to be utterly disregarded. For in as much as we can avoid the scandal of our neighbors without sin, we ought to. But if scandal arises from the truth, it is more useful to permit scandal to arise, than to abandon the truth. Also, by the millstone, the circular and laborious nature of secular life is expressed, and by the depth of the sea, final damnation is designated. Therefore, whoever has been brought to the appearance of holiness, or destroys others by word or example; truly, it was better for this person to be bound to earthly deeds under an outward appearance until death, than to demonstrate to others the sacred duties in fault as something to imitate. For certainly if he alone fell, somehow the more tolerable punishment of hell would torture him.
Mark 9:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) And fitly the man who is offended is called a little one, for he who is great, whatever he may suffer, departs not from the faith; but he who is little and weak in mind looks out for occasions of stumbling. For this reason we must most of all look to those who are little ones in the faith, lest by our fault they should be offended, and go back from the faith, and fall away from salvation.
Mark 9:43 — On the Gospel of Mark
And if your hand causes you to sin, cut it off. It is better for you to enter life maimed than with two hands to go into hell, into the unquenchable fire. Because he had previously taught not to cause those who believe in him to stumble, he now consequently admonishes us how much we should avoid those who cause us to stumble, that is, who strive by word or example to drive us to the ruin of sin. Indeed, he calls our necessary friend our hand, whose work and daily assistance we need. But if such a one wishes to harm us concerning our soul, he is to be excluded from our company, lest if we wish to share a part with the lost in this life, we perish with him in the future life. Which is also added:
Mark 9:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Because the Lord had taught us not to offend those who believe on Him, He now as next in order warns us how much we should beware of those who offend us, that is, who by their words or conduct strive to drag us into the perdition of sin; wherefore He says, And if thy hand offend thee, cut it off.
Mark 9:44 — On the Gospel of Mark
Where their worm does not die, and the fire is not quenched. By the worm he designates the rottenness of hell, just as by the fire he designates the burning, or by the worm he means the late repentance of crimes, which will never cease to sting the conscience of the afflicted in torments: so that the fire is the punishment raging externally, the worm the pain accusing internally.
Mark 9:44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) And as the worm is the pain which inwardly accuses, so the fire is a punishment which rages without us; or by the worm is meant the rottenness of hell, by the fire, its heat.
Mark 9:45 — On the Gospel of Mark
And if your foot causes you to sin, cut it off. It is better for you to enter eternal life lame than with two feet to be thrown into hell, the unquenchable fire, etc. In the foot, as in the hand, he teaches that dear ones who are incorrigible should be alienated from us, lest through the uncleanness of those whom we cannot correct, we too are polluted and perish. But just as the hand is necessary for us for our work, so such people are called feet because of their service and usefulness in our engagements.
Mark 9:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) A friend is called a foot, on account of its service in going about for us, since he is as it were ready for our use.
Mark 9:47 — On the Gospel of Mark
And if your eye scandalizes you, cast it out. It is better for you to enter the kingdom of God with one eye, than having two eyes to be cast into the hell of fire. In plucking out the eye because of scandal, our same carnal friends, truly spiritual adversaries, are meant. But when we need their counsel and provision, and they try to deceive us with bad advice and turn us onto the path of error, their company must be entirely abandoned by us. Indeed, the Greek word "scandal" refers to what we might call a stumbling block or ruin and an occasion of being tripped. Some say "scandal" in Greek, in Latin "scruple". Therefore, he offends his brother who gives him an occasion of ruin by a less correct word or deed. It can also simply be said: If someone seems as necessary to us as a hand, foot, or eye, being useful, diligent, and sharp-sighted, yet causes us scandal and drags us into hell through discordant morals, we should not use or be refreshed by his temporal benefits, to the danger of our souls. Because the Lord has mentioned the worm and eternal fire thrice, it remains to say how we can avoid the stench of the worm and the torment of the fire. It continues:
Mark 9:47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire; where their worm dieth not, and the fire is not quenched. A friend who is useful, and anxious, and sharp in perception, is called an eye.
Mark 9:49 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But because the Lord had three times made mention of the worm and the fire, that we might be able to avoid this torment, He subjoins, For every one shall be salted with fire. For the stink of worms always arises from the corruption of flesh and blood, and therefore fresh meat is seasoned with salt, that the moisture of the blood may be dried off, and so it may not breed worms. And if, indeed, that which is salted with salt, keeps off the putrefying worm, that which is salted with fire, that is, seasoned again with flames, on which salt is sprinkled, not only casts off worms, but also consumes the flesh itself. Flesh and blood therefore breed worms, that is, carnal pleasure, if unopposed by the seasoning of continence, produces everlasting punishment for the luxurious; the stink of which if any man would avoid, let him take care to chasten his body with the salt of continence, and his mind with the seasoning of wisdom, from the stain of error and vice. For salt means the sweetness of wisdom, and fire, the grace of the Holy Spirit. He says therefore, Every one shall be salted with fire, because all the elect ought to be purged by spiritual wisdom, from the corruption of carnal concupiscence. Or else, the fire is the fire of tribulation, by which the patience of the faithful is proved, that it may have its perfect work.
Mark 9:49 — On the Gospel of Mark
For every one shall be salted with fire, and every sacrifice shall be salted with salt. For the stench of worms is usually born from the corruption of flesh and blood. Therefore, fresh meat is seasoned with salt so that, once the blood moisture is dried out, worms cannot breed. Thus, flesh and blood create worms, for carnal pleasure, which is not resisted by the seasoning of continence, generates eternal punishment for the luxurious. Whoever wishes to avoid this stench should strive to season both the body with the salt of continence and the mind with the seasoning of wisdom to restrain it from the stain of error and vice. It is remarkably said: "For every one shall be salted with fire." What is salted with salt wards off the decay of worms. But what is salted with fire, that is, seasoned with flames sprinkled with salt, not only drives away all contagion of worms but also consumes the very flesh that is so salted. The decrees of the divine law declare it to be usual in the matter of sacrifices that were burned on the altar, where in every sacrifice and offering it was commanded that salt be offered. Thus, salt signifies the sweetness of wisdom, and fire signifies the grace of the Holy Spirit. "For every one shall be salted with fire" because every chosen person ought to be cleansed from the corruption of carnal desire by spiritual wisdom, so that they may be made a fitting sacrifice for the divine altars. Thus it is fitting that, after saying "For every one shall be salted with fire," it added "And every sacrifice shall be salted with salt." For he truly exists as the sacrifice of the Lord who, by purifying his body and soul from vices through the love of the Holy Spirit, consecrates himself to God. Not only is such a sacrifice sprinkled with salt, but it is also consumed by fire when not only the contagion of sin is driven away, but even the pleasure of the present life, which is in the flesh, is taken away from the minds of the chosen, and they long with a focused mind for the conversation of future life. Was not the sacrifice salted with sacred fire who said, "But our citizenship is in heaven" (Phil. III)? From where also we expect the Savior, the Lord Jesus Christ, who will reform the body of our lowliness, conformed to the body of his glory (Ibid.). For those who, with the most certain hope of future immortality, looked upon their frail body as already reformed in the likeness of the Lord's resurrection, lived as consecrated victims to God through spiritual fire even in the present, according to the word of the same apostle: "I beseech you, brothers, by the mercy of God, that you present your bodies as a living sacrifice, holy and pleasing to God" (Rom. XV). We can rightly understand what is said: "For every one shall be salted with fire. And every sacrifice shall be salted with salt" (Mark IX), that the altar of God is the heart of the chosen, and the sacrifices to be offered on this altar are the good works of the faithful. In every sacrifice, salt should be offered because no good work exists that does not salt wisdom, cleansing it of all corruption of vain praise, and other perverse or superfluous thoughts. For the care of continence punishes the enticements of the flesh. The fire that consumes sacrifices on the altar is certainly the one of which John said: "He will baptize you with the Holy Spirit and fire" (Ibid. III); through whom our good works are helped so they may either commence or be perfected, or surely the fire of tribulation through which the patience of the faithful is exercised so that it may have perfect work. Therefore, everyone shall be salted with fire, and the sacrifice shall be salted with salt (Ibid. IX), because every faithful person who wants to avoid the eternal worm of torment must be chastened either by the fire of spiritual grace or by the tribulations coming from outside, so they can become a worthy sacrifice to God. This passage relates to the preceding parts, where the command was given…
Mark 9:50 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or the good salt is the frequent hearing of God's word, and the seasoning the hidden parts of the heart with the salt of spiritual wisdom.
Mark 9:50 — On the Gospel of Mark
Good salt. But if the salt becomes insipid, with what will you season it? It is good to hear the word of God more frequently, to season the secrets of the heart with the salt of spiritual wisdom, indeed to become the salt of the earth with the apostles themselves, that is, to suffice for the minds of those still wise in earthly matters to be saturated. But if someone, once restored by the seasoning of truth, returns to apostasy, by what other teacher is he corrected, who rejected the sweetness of wisdom he himself tasted, either terrified by the world or enticed by its prosperity? To him aptly fits the saying of the wise man: Who will heal the enchanter struck by the serpent? Certainly, by this opinion, Judas Iscariot and his companions are not unreasonably believed to be specially designated, who, corrupted by greed, did not hesitate both to lose the rank of apostleship and to betray the Lord. Yet, because there are some who, while greater knowledge elevates them, are separated from the fellowship of others, and as if the more they know, the more they depart from the virtue of concord, it is rightly added:
Mark 10:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 3, 40) Up to this time Mark hath related what our Lord said and did in Galilee; here he begins to relate what He did, taught, or suffered in Judæa, and first indeed across the Jordan on the east; and this is what is said in these words: And he arose from thence, and cometh into the coasts of Jadœa, by the farther side of Jordan; then also on this side Jordan, when He came to Jericho, Bethany, and Jerusalem. And though all the province of the Jews is generally called Judæa, to distinguish it from other nations, more especially, however, its southern portion was called Judæa, to distinguish it from Samaria, Galilee, Decapolis, and the other regions in the same province.
Mark 10:1 — On the Gospel of Mark
And from there rising up, he comes into the regions of Judea beyond the Jordan. Up to this point the evangelist Mark narrated those things about the Lord which he did and taught in Galilee. Here he begins to narrate those things which he did, taught, or suffered in Judea. And first indeed beyond the Jordan to the east, then also on this side of the Jordan, when he came to Jericho, Bethany, and Jerusalem. For while the whole province of the Jews is generally called Judea to distinguish it from other nations, more specifically its southern region is called Judea, to distinguish it from Samaria, Galilee, Decapolis, and other regions in the same province.
Mark 10:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Mark the difference of temper in the multitude and in the Pharisees. The former meet together, in order to be taught, and that their sick may be healed, as Matthew relates; the latter come to Him, to try to deceive their Saviour by tempting Him. Wherefore there follows, And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting Him. (Matt. 19:2)
Mark 10:5 — On the Gospel of Mark
"What," he said, "did Moses command you?" They replied, "Moses permitted a man to write a certificate of divorce and send her away." To which Jesus responded, "It was because of the hardness of your hearts that he wrote you this, etc." What he says is this: Can God be contrary to himself, commanding one thing at first and then breaking his own decree with a new command? It should not be thought so. But Moses, when he saw that due to the desire for subsequent wives, who might be wealthier, younger, or more beautiful, the first wives were either being killed or leading a miserable life, chose to allow discord rather than for hatred and murders to continue and be perpetrated. At the same time, notice that he did not say, because of the hardness of your hearts, God permitted you, but Moses; that, according to the Apostle, it may be seen as the counsel of a man, not a command of God.
Mark 10:6 — On the Gospel of Mark
From the beginning of creation, God made them male and female. This is written in the beginning of Genesis. By saying male and female, He showed that second marriages are to be avoided. For He did not say male and females, as was sought from a prior divorce, but male and female, so that they might be bound in the companionship of one spouse.
Mark 10:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) He says not male and females, which the sense would have required had it referred to the divorce of former wives, but male and female, so that they might be bound by the tie of one wife.
Mark 10:7 — On the Gospel of Mark
For this cause shall a man leave his father and mother, and shall cleave to his wife. Similarly, He said, Cleave to his wife, not to wives.
Mark 10:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) And in like manner, because He says, he shall cleave to his wife, not wives. It goes on: And they twain shall be one flesh.
Mark 10:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The reward then of marriage is of two to become one flesh. Virginity being joined to the Spirit, becomes of one spirit.
Mark 10:8 — On the Gospel of Mark
And the two shall become one flesh. Therefore now they are no longer two, but one flesh. The reward of marriage is that two become one flesh. Chastity joined to the spirit becomes one spirit.
Mark 10:9 — On the Gospel of Mark
What therefore God has joined together, let not man separate. What God has joined, making one flesh out of man and woman, man cannot separate, except perhaps God alone. Man separates when, due to the desire for a second wife, he dismisses the first. God separates whom He has joined, when by mutual consent, for the service of God, because the time is short, thus we have wives as though we had none.
Mark 10:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) What therefore God hath conjoined by making one flesh of a man and a woman, that man cannot separate, but God alone. Man separates, when we dismiss the first wife because we desire a second; but it is God who separates, when by common consent, for the sake of serving God, we so have wives as though we had none.
Mark 10:10 — On the Gospel of Mark
And in the house again, His disciples asked Him about the same matter. And He said to them: Whoever divorces his wife and marries another commits adultery against her. And if a woman divorces her husband and marries another, she commits adultery. In Matthew, it is written more fully: Whoever divorces his wife except for fornication, and marries another, commits adultery (Matthew V).
Mark 10:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) In Matthew it is more fully expressed, Whosoever shall put away his wife, except it be for fornication. (Matt. 19:9.) The only carnal cause then is fornication; the only spiritual cause is the fear of God, that a man should put away his wife to enter into religiono, as we read that many have done. But there is no cause allowed by the law of God for marrying another, during the lifetime of her who is quitted.
Mark 10:12 — On the Gospel of Mark
Therefore, there is only one carnal cause, fornication: and one spiritual cause, the fear of God, so that a wife may be dismissed, as many are read to have done for the sake of religion. But no cause is prescribed by God's law, for the one who is left to marry another while she lives.
Mark 10:13 — On the Gospel of Mark
And they brought little children to Him that He might touch them. But the disciples rebuked those who brought them. Not that they did not want them to be blessed by the voice and hand of the Savior, but because, not yet having complete faith, they thought He would be worn out by the importunity of those who brought them.
Mark 10:14 — On the Gospel of Mark
When Jesus saw them, He was indignant and said to them, "Let the little children come to Me, and do not hinder them, for the kingdom of God belongs to such as these." He said significantly, "to such as these," not "to these," to show that it is not age that reigns, but character; and that the reward is promised to those who have similar innocence and simplicity. The Apostle also agrees with this sentiment: "Brothers, do not be children in understanding, but in malice be children, and in understanding be perfect."
Mark 10:15 — On the Gospel of Mark
Amen, I say to you, whoever does not receive the kingdom of God like a little child will never enter it. As a child does not persist in anger, does not remember harm done, does not delight in seeing a beautiful woman, does not think one thing and speak another; so you, unless you have such innocence and purity of mind, cannot enter the kingdom of heaven. Otherwise, we are commanded to receive the kingdom of God, that is, the teaching of the Gospel, like little children, because as a child does not contradict his teachers in learning, nor constructs arguments and words against them resisting, but faithfully receives what is taught, and with fear obeys and is quiet; so we too in obeying must simply and without any objection act according to the words of the Lord.
Mark 10:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) That is, if ye have not innocence and purity of mind like that of children, ye cannot enter into the kingdom of heaven. Or else, we are ordered to receive the kingdom of God, that is, the doctrine of the Gospel, as a little child, because as a child, when he is taught, does not contradict his teachers, nor put together reasonings and words against them, but receives with faith what they teach, and obeys them with awe, so we also are to receive the word of the Lord with simple obedience, and without any gainsaying. It goes on: And he took them up in his arms, put his hands upon them, and blessed them.
Mark 10:16 — On the Gospel of Mark
And embracing them and laying His hands on them, He blessed them. By embracing, He blessed the children to signify that the humble in spirit are worthy of His blessing, grace, and love.
Mark 10:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Having embraced the children, He also blessed them, implying that the lowly in spirit are worthy of His blessing, grace, and love.
Mark 10:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) A certain man had heard from the Lord that only they who are willing to be like little children are worthy to enter into the kingdom of heaven, and therefore he desires to have explained to him, not in parables, but openly, by the merits of what works a man may attain everlasting life. Wherefore it is said: And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?
Mark 10:17 — On the Gospel of Mark
And as He went out onto the road, a certain man ran up, knelt before Him, and asked Him, saying, etc. I believe that this seeker of eternal life had heard from the Lord that only those who wish to be like little children are worthy of entering the kingdom of heaven, and therefore, being careful, he sought to know more surely, not through parables but openly, by what merits of deeds he might obtain eternal life.
Mark 10:18 — On the Gospel of Mark
But Jesus said to him, "Why do you call me good? No one is good but God alone." Because he had called the teacher good and had not confessed him as God or the Son of God, he learned that, although a holy man, in comparison to God, no one is good, about whom it is said, "Give thanks to the Lord, for he is good" (Psalm 106). However, the one God who is good is not to be understood as the Father alone, but also the Son who says, "I am the good shepherd" (John 10); and also the Holy Spirit, because the Father will give the good Spirit from heaven to those asking him (Luke 11), that is, the one and indivisible Trinity, Father, Son, and Holy Spirit, is the only and one God, who is good. Therefore, the Lord does not deny that he is good, but signifies that he is God; he does not deny that he is a good teacher, but testifies that no teacher is good except God. This is the chastity of youthful innocence, which is set before us to be imitated if we want to enter the kingdom of God. It should indeed be noted that justice, kept to the time of the law, not only conferred the good things of the earth but also eternal life to its practitioners.
Mark 10:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But by this one God, who is good, we must not only understand the Father, but also the Son, who says, I am the good Shepherd; (John 10:11) and also the Holy Ghost, because it is said, The Father which is in heaven will give the good Spirit to them that ask him. (Luke 2:15. Vulg.) For the One and Undivided Trinity itself, Father, Son, and Holy Ghost, is the Only and One good God. The Lord, therefore, does not deny Himself to be good, but implies that He is God; He does not deny that He is good Master, but He declares that no master is good but God.
Mark 10:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But observe that the righteousness of the law, when kept in its own time, conferred not only earthly goods, but also eternal life on those who chose it. Wherefore the Lord's answer to one who enquires concerning everlasting life is, Thou knowest the commandments, Do not commit adultery, Do not kill; for this is the childlike blamelessness which is proposed to us, if we would enter the kingdom of heaven.
Mark 10:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) On which there follows, And he answered and said unto him, Master, all these have I observed from my youth. We must not suppose that this man either asked the Lord, with a wish to tempt him, as some have fancied, or lied in his account of his life; but we must believe that he confessed with simplicity how he had lived; which is evident, from what is subjoined, Then Jesus beholding him loved him, and said unto him. If however he had been guilty of lying or of dissimulation, by no means would Jesus, after looking on the secrets of his heart, have been said to love him.
Mark 10:20 — On the Gospel of Mark
And he, answering, said, "Teacher, I have observed all these things from my youth," etc. This man should not be thought to have tempted the Lord with any vow (as some have thought), nor to have lied about his life when he said that he had kept the commandments of the law, but simply to have confessed how he lived. Because if he were held guilty of lying or hypocrisy, by no means, having looked into the secrets of his heart, would Jesus be said to love him. For the Lord loves those who keep the commands of the law, although lesser; but nonetheless, he shows them what in the law was lesser, to those who wish to be perfect because he did not come to abolish the Law or the Prophets, but to fulfill. To which indeed pertains what is consequently joined here.
Mark 10:21 — On the Gospel of Mark
Go, sell whatever you have, and give, etc. Whoever wishes to be perfect ought to sell what he has, and not sell part of it like Ananias and Sapphira, but sell everything, and when he has sold it, give everything to the poor, and thus prepare for himself a treasure in the kingdom of heaven. Nor is this sufficient for perfection unless, after despising riches, he follows the Savior, that is, having forsaken evil, he does good. For it is easier to despise a purse than a will. Many, leaving behind riches, do not follow the Lord. However, he follows the Lord who is His imitator and walks in His footsteps. For he who says he believes in Christ ought to walk as He walked.
Mark 10:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For God loves those who keep the commandments of the law, though they be inferior; nevertheless, He shows to those who would be perfect the deficiency of the law, for He came not to destroy the law, but to fulfil it. Wherefore there follows: And said unto him, One thing thou lackest; go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me; (Matt. 5:17) for whosoever would be perfect ought to sell all that he has, not a part, like Ananias and Sapphira, but the whole.
Mark 10:22 — On the Gospel of Mark
He who, saddened by the word, went away grieving. For he had many possessions. This is the sadness that leads to death. The cause of the sadness is rendered, because he had many possessions, that is, thorns and thistles arising, which choked the Lord's seed.
Mark 10:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup) For he follows the Lord, who imitates Him, and walks in His footsteps. It goes on: And he was sad at that saying, and went away grieved.
Mark 10:23 — On the Gospel of Mark
And looking around, Jesus said to His disciples: How difficult it is for those who have riches to enter the kingdom, etc. It is clear indeed that those who strive here to multiply riches neglect to seek the joys of another life: but there is much difference between having and loving riches. Many indeed, having them, do not love; many, not having them, love. Similarly, others both have and love. Others rejoice neither to have nor to love the riches of the world, whose state is safer, because they can say with the Apostle: For to us the world is crucified, and we to the world (Gal. V). Hence Solomon does not say, he who has, but he who loves riches will not enjoy their fruits (Eccl. V). And the Lord Himself, explaining to the disciples who were amazed at the words of this sentence, added saying:
Mark 10:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But there is a great difference between having riches, and loving them; wherefore also Solomon says not, He that hath silver, but, He that loveth silver shall not be satisfied, with silver. (Eccl. 5:10)
Mark 10:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Therefore the Lord unfolds the words of His former saying to His astonished disciples, as follows: But Jesus answereth again, and saith unto them, Children, how hard it is for them that trust in their riches to enter the kingdom of God. Where we must observe that He says not, how impossible, but how hard; for what is impossible cannot in any way come to pass, what is difficult can be compassed, though with labour.
Mark 10:24 — On the Gospel of Mark
Little children, how difficult it is for those who trust in riches to enter the kingdom of God. Where it must be noted that he did not say, how impossible, but how difficult it is. For what is impossible cannot be done at all. What is difficult can be done with toil. For it can indeed be done, but with great labor, with the help of God's grace, that those who have riches, or trust in riches, divesting themselves of the fetters of avarice, may enter the gate of the heavenly kingdom: "It is easier for a camel to go through the eye of a needle," etc. (Matt. XIX). If it is easier for a camel, with its large and enormous limbs, to penetrate the narrow eye of a needle, than for a rich man to enter the kingdom of God, then no rich man shall enter the kingdom of God. And how is it that in the Gospel, Matthew, Zacchaeus, and Joseph, or in the Old Testament, many rich men entered the kingdom of God? Unless perhaps because they learned, by the inspiration of the Lord, to consider riches as nothing or to forsake them completely from their whole heart. For did David trust in the riches of his kingdom? Who also sings of himself: "For I am poor and needy" (Psalm XXIV); and exhorts others, "If riches increase, do not set your heart on them" (Psalm LXI). I believe he did not dare to say, do not receive them. Is it believable that Abraham preferred his wealth to the Lord, for whom he did not hesitate to strike his only heir? In a higher sense, it is easier for Christ to suffer for the lovers of the world than for the lovers of the world to be converted to Christ. For by the name of the camel, he wanted himself to be understood, who willingly bore the burdens of our humility and infirmity. For in whom is it more clearly understood than in him, what is written: "The greater you are, humble yourself in all things" (Eccli. III)? By the needle he signifies the nails, by the nails the sufferings endured in his passion. Therefore, he says the eye of the needle is the straits of his passion. By which torn, he condescended to mend, that is, to restore as it were, the garments of our nature; so that after the fall, being better reformed, we may rejoice at the testimony of the Apostle saying: "For as many of you as were baptized into Christ have put on Christ" (Gal. III).
Mark 10:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) How then could either in the Gospel, Matthew and Joseph, or in the Old Testament, very many rich persons, enter into the kingdom of God, unless it be that they learned through the inspiration of God either to count their riches as nothing, or to quit them altogether. Or in a higher sense, it is easier for Christ to suffer for those who love Him, than for the lovers of this world to turn to Christ; for under the name of camel, He wished Himself to be understood, because He bore the burden of our weakness; and by the needle, He understands the prickings, that is, the pains of His Passion. By the eye of a needle, therefore, He means the straits of His Passion, by which He, as it were, deigned to mend the torn garments of our nature.
Mark 10:26 — On the Gospel of Mark
And they were more astonished, saying to themselves, "And who can be saved?" To which this response refers, although the crowd of the poor, which could have been saved by the ruin of the rich, is incomparably greater, unless they understood that all who love riches, even if they cannot obtain them, are counted among the number of the rich.
Mark 10:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It goes on; And they were astonished above measure, saying among themselves, Who then can be saved? Since the number of poor people is immeasurably the greater, and these might be saved, though the rich perished, they must have understood Him to mean that all who love riches, although they cannot obtain them, are reckoned in the number of the rich.
Mark 10:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It goes on; And Jesus looking upon them saith, With men it is impossible, but not with God; which we must not take to mean, that covetous and proud persons can enter into the kingdom of Heaven with their covetousness and pride, but that it is possible with God that they should be converted from covetousness and pride to charity and lowliness.
Mark 10:27 — On the Gospel of Mark
And Jesus, looking at them, said, "With men it is impossible, but not with God. For all things are possible with God." It is not to be understood that the greedy and proud, who were signified by the name of that rich man, will enter the kingdom of heaven with their greed and pride: but it is possible for God, that through His word, as we see both to have been done and to be done daily, that they are converted from the greed for temporal things to the love of eternal things, and from pernicious pride to salutary humility.
Mark 10:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) And because it is not sufficient to have left all, he adds that which makes up perfection, and have followed thee. As if he said, We have done what Thou hast commanded. What reward therefore wilt Thou give us?
Mark 10:28 — On the Gospel of Mark
Peter began to say to Him, "Behold, we have left everything and have followed You." Great confidence—Peter was a fisherman, he was not rich, he sought food by hand and skill, and yet he speaks confidently, "We have left everything." And because it is not enough only to leave, he adds what is perfect: "And have followed You." We have done what You commanded, what then will You give us as a reward?
Mark 10:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But while Peter asks only concerning the disciples, our Lord makes a general answer; wherefore it goes on: Jesus answered and said, Verily I say unto you, There is no one that hath left house, or brethren, or sisters, or father, or mother, or children, or lands. But in saying this, He does not mean that we should leave our fathers, without helping them, or that we should separate ourselves from our wives; but He instructs us to prefer the glory of God to the things of this world.
Mark 10:29-30 — On the Gospel of Mark
Jesus responded and said: Amen I say to you: There is no one who has left house, or brothers, or sisters, or father, or mother, or children, or fields for my sake, and for the sake of the Gospel, who will not receive a hundred times as much now in this time, houses, and brothers, and sisters, and mothers, and children, and fields, with persecutions, and in the age to come, eternal life. Some, using this kind of statement as an occasion, propagate the Jewish fable of a thousand-year reign after the resurrection of the just, during which all that we have given up for God's sake will be repaid to us a hundredfold, and eternal life will be granted besides. And the foolish do not see that, even if in other matters the promise is worthy, the remuneration of wives a hundred times over, according to other evangelists, would appear scandalous, especially since the Lord Himself testifies that in the resurrection there will be no marrying, and asserts that those things given up for His sake will be received in this present time with persecutions. But those Chiliasists confirm that all those persecutions, like other contrary things, are wholly absent from their millennium. Therefore, this is the sense: Whoever has left carnal things for the Gospel of Christ will receive spiritual goods, which, in their worth and merit, will be as if a hundredfold number were compared to a small number. Because clearly, from the brothers and associates of his purpose, who are bound to him in spiritual glue, he will receive much greater affection even in this life. Read the Acts of the Apostles, where it says that the heart and soul of the multitude of believers were one, and all things were common among them, and there was no needy person among them (Acts 4), who had left their own for the Lord's sake. Of whom also the Apostle says, "As having nothing, and yet possessing everything" (2 Cor. 6). Certainly, what he says, "He will receive a hundred times as much now in this time, houses, and brothers, and sisters, and mothers, and children, and fields with persecutions" (Mark 10), could be understood as a deeper signification. For the number one hundred, transferred from the left to the right, although it seems to hold the same figure in the bending of the fingers which ten had in the left, it greatly surpasses in magnitude. Because indeed, those who despise temporal things for the kingdom of God, even in this life full of persecutions, taste the joy of the same kingdom with certain faith, and in the expectation of the heavenly homeland (which is rightly signified in the right hand), they enjoy the most sincere love of all the elect equally. But because many do not complete the pursuit of virtues with the same intention of piety with which they begin, but either cool down after receiving the love of virtues or completely relapse into the mire of crimes, a terrifying sentence is immediately added.
Mark 10:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Some, however, taking occasion from this saying, in which it is announced that he shall receive an hundredfold now in this time, teach that Jewish fable of a thousand years after the resurrection of the just, when all that we have left for the Lord's sake is to be restored with manifold usury, besides which we are to receive the crown of everlasting life. These persons do not perceive, that although the promise in other respects be honourable, yet in the hundred wives, which the other Evangelists mention, its foulness is made manifest: particularly when the Lord testifies that there shall be no marriage in the resurrection, and asserts that those things which are put away from us for His sake are to be received again in this life with persecutions, which, as they affirm, will not take place in their thousand yearss.
Mark 10:31 — On the Gospel of Mark
"But many that are first shall be last, and the last first. For example, see Judas, who turned from an apostle into an apostate, and you will say that many that are first shall be last; see the thief on the cross, who became a confessor, and on the same day he was crucified for his sins, rejoicing in paradise with Christ by the grace of faith, and you will say that the last shall be first. But also every day we see many in lay attire excelling in the great merits of life, and others who, from their earliest age, have been fervent in spiritual zeal, yet at the end become sluggish in idleness, growing weak, and finishing in the flesh what they began in the spirit with lazy foolishness.
Mark 10:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But because all do not accomplish a virtuous course of life with the same ardour as they began it, it is presently added, But many that are first shall be last, and the last first; for we daily see many persons who, remaining in a lay habit, are eminent for their meritorious life; but others, who from their youth have been ardent in a spiritual profession, at last wither away in the sloth of ease, and with a lazy folly finish in the flesh, what they had begun in the Spirit.
Mark 10:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The disciples remembered the discourse in which the Lord had foretold that He was about to suffer many things from the chief priests and scribes, and therefore in going up to Jerusalem, they were amazed. And this is what is meant, when it is said, And they were in the way going up to Jerusalem, and Jesus went before them.
Mark 10:32 — On the Gospel of Mark
And they were on the way going up to Jerusalem, and Jesus was going ahead of them, and they were amazed, and those who followed were afraid. Therefore, the disciples, proceeding with the Lord towards Jerusalem, were amazed and afraid because they remembered his word in which he had predicted that he would suffer much from the chief priests and scribes and would be killed, fearing that they themselves might be killed with him, or at least that he whose life and teaching they rejoiced in, would fall into the hands of his enemies.
Mark 10:35 — On the Gospel of Mark
And James and John, the sons of Zebedee, come to him, saying: Master, we desire that whatsoever we shall ask, thou wouldst do it for us. And he said to them: What will you that I should do for you? And they said: Grant to us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. Matthew writes that their mother asked the Lord for this on their behalf; but Mark, wishing to reveal their desire and counsel to the readers, omits the intervening mother, and says rather that they themselves asked, which he knew had been asked at their request through the mother. Finally, the Lord, according to both Evangelists, replied not to the mother but to them:
Mark 10:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or else, they know not what they ask, who seek from the Lord a seat of glory, which they do not yet merit.
Mark 10:38 — On the Gospel of Mark
You know not what you ask. Can you drink of the cup that I drink of, or be baptized with the baptism wherewith I am baptized? And they said to him: We can. They know not what they ask, who seek from the Lord the seat of glory which they had not yet deserved. Indeed, the summit of honor was already pleasing to them, but first they had to traverse the path of labor. They desired to reign on high with Christ, but first they had to suffer humbly for Christ. For by the term of the cup or baptism, he designates the passion of martyrdom, through which it became fitting for both him and them to be perfected. Hence, elsewhere, he speaks of his passion: But I have a baptism to be baptized with, and how am I straitened until it be accomplished (Luke 12)? And as he approached his passion, he prayed, saying: Father, if thou wilt, remove this cup from me (Mark 14).
Mark 10:39 — On the Gospel of Mark
But Jesus said to them, "You shall indeed drink the cup that I drink of, and with the baptism with which I am baptized, you shall be baptized. The question arises, in what manner did the sons of Zebedee, that is, James and John, drink the cup of martyrdom, or how were they baptized with the baptism of the Lord, when Scripture narrates that only the Apostle James was beheaded by Herod; however, John ended his life by natural death. But if we read the ecclesiastical histories, in which it is reported that he too, for martyrdom, was cast into a cauldron of boiling oil, and then emerged as a champion to receive the crown of Christ and was immediately exiled to the island of Patmos, we will see that his spirit did not lack martyrdom, and that John drank the cup of confession, which the three youths drank in the fiery furnace, even though the persecutor did not shed his blood. But he adds:
Mark 10:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) A question is raised, however, how James and John drank the cup of martyrdom, or how they were baptized with the baptism of the Lord, when the Scripture relates, that only James the Apostle was beheaded by Herod whilst John finished his life by a natural death. But if we read ecclesiastical histories, in which it is related, that he also on account of the witness which he bore was cast into a cauldron of burning oil, and was immediately sent away to the island of Patmos, we shall then see that the spirit of martyrdom was in him, and that John drank the cup of confession, which the Three Children also drank in the furnace of fire, though the persecutor did not spill their blood. It goes on: But to sit on my right hand and on my left hand is not mine to give, but it shall be given to them for whom it is prepared.
Mark 10:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or else, it is not mine to give to you, that is, to proud persons, for such as yet they were. It is prepared for other persons, and be ye other, that is, lowly, and it is prepared for you.
Mark 10:40 — On the Gospel of Mark
To sit at my right hand or at my left hand is not mine to give to you, but to those for whom it is prepared, is thus to be understood: The kingdom of heaven is not for the giver, but for the receiver. For there is no respect of persons with God (Romans II), but whoever presents himself worthy of the kingdom of heaven, he will receive what is prepared not for the person, but for the life. If therefore you are such as who will attain the kingdom of heaven, which my Father has prepared for those who triumph and are victorious, you too shall receive it. Likewise, it is not mine to give to you, but to those for whom it is prepared. It is not mine to give to the proud, for this is what you still are. But if you wish to receive it, cease to be what you are. It is prepared for others, and you be those others, and it shall be prepared for you. What does it mean, be others? First humble yourselves, who now wish to be exalted.
Mark 10:41 — On the Gospel of Mark
And when the ten heard it, they began to be indignant about James and John. The ten apostles did not become indignant with the mother of the sons of Zebedee, nor did they attribute the audacity of the request to the woman, but to the sons, who, unaware of their own measure, were inflamed with excessive desire. To whom also the Lord had said: You do not know what you are asking.
Mark 10:42 — On the Gospel of Mark
But Jesus, calling them, said to them: You know that those who are considered to rule over the Gentiles lord it over them, and their great ones exercise authority over them. But it is not so among you, etc. Humble and meek teacher, he neither reproaches the two asking with excessive greed, nor does he rebuke the remaining ten with indignation and envy, but he sets such an example, by which he teaches that he is greater who is lesser, and that he becomes the master who is the servant of all. Therefore, in vain do those ask immoderately, or do these ones grieve over the desire for greatness, since one comes to the pinnacle of virtues not by power, but by humility. Finally, he proposes his own example, so that if his words were lightly esteemed, they might blush at his deeds. And he says:
Mark 10:43-44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) In which He teaches, that he is the greater, who is the less, and that he becomes the lord, who is servant of all: vain, therefore, was it both for the one party to seek for immoderate things, and the other to be annoyed at their desiring greater things, since we are to arrive at the height of virtue not by power but by humility.
Mark 10:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Then He proposes an example, that if they lightly regarded His words, His deeds might make them ashamed, saying, For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
Mark 10:45 — On the Gospel of Mark
For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many. Note what we have often said, that he who serves is called the Son of Man, and to give his life as a ransom for many; when he assumed the form of a servant, to shed his blood for the world. And he did not say, to give his life as a ransom for all, but for many, that is, for those who were willing to believe.
Mark 10:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Matthew says, that there were two blind men sitting by the wayside, who cried to the Lord, and received their sight; but Luke relates that one blind man was enlightened by Him, with a like order of circumstances, as He was going into Jericho; where no one, at least no wise man, will suppose that the Evangelists wrote things contrary to one another, but that one wrote more fully, what another has left out. We must therefore understand that one of them was the more important, which appears from this circumstance, that Mark has related his name and the name of his father.
Mark 10:46 — On the Gospel of Mark
And they come to Jericho. And as he was going out of Jericho with his disciples and a large crowd, Bartimaeus, the son of Timaeus, a blind man, was sitting by the roadside begging. When he heard that it was Jesus of Nazareth, he began to cry out, etc. Matthew, in this place, says two blind men were sitting by the roadside and crying out to the Lord, who were illuminated. But Luke says that as he approached Jericho, a blind man was illuminated by him in a similar order. No wise person should assert that the Evangelists write contrary to each other, but rather that one writes more fully what the other omits. Indeed, Matthew reports that the Lord illuminated two blind men, while Mark chose to mention one being illuminated, yet does not deny the presence of the other, which should be understood as one of them being particularly notable. This is also sufficiently clear by the fact that Mark mentioned both his name and his father's name, which rarely happens with those healed by the Lord, and only because Jesus also expressed by name Jairus, the synagogue leader, whose daughter Jesus raised. It shows further by this that the synagogue leader was notable in that place. Undoubtedly, therefore, Bartimaeus, the son of Timaeus, having fallen from some great fortune, was of very well-known and famous misery, who not only was blind but also sat begging. Hence, Mark wanted to mention only him, as his illumination brought such fame to the miracle as his notable calamity. Therefore, the blind whom the Lord illuminated by calling out to him are people ignorant of the true light (which is Christ), but, given to recognize and confess their blindness and to seek the light of truth. Jericho, which is said to be interpreted as "moon," signifies the defect of our mutability and mortality. This is clarified especially by that parable in the Gospel where a man going down from Jerusalem to Jericho fell among robbers, and, wounded and stripped by them, was brought back to health through the compassion of the Samaritan, signaling that humankind, falling from the vision of supreme peace into the deadly desire of this world, is brought back through the Savior to the life which it had lost by erring. Therefore, the Lord approaching Jericho restored vision to the blind, because coming in the flesh and approaching passion, he brought many to the faith and confession of divine knowledge. For it was not in the early times of his incarnation, but a few years before he suffered, that is, after he began to be thirty years old, he exhibited to the world the ministry of the word by which it was illuminated. Yet, departing from Jericho, he illuminated the blind because, rising from the dead and ascending to heaven, he sent the Holy Spirit to the apostles and dispersed them to illuminate all the nations of the world. Moreover, approaching Jericho, he illuminated one, and departing from Jericho, he illuminated two. This typifies that before his passion, he preached to only one people, the Jews, but after his resurrection and ascension, he more openly revealed through the apostles both to Jews and Gentiles the mysteries of his eternal divinity and the humanity he assumed. And Mark writes that he illuminated one, looking specifically to the salvation of the Gentiles, who were utterly deprived of the light of truth. Thus, as notable as was the blindness of their infidelity, so notable became the grace of the Savior illuminating them. And rightly, Mark, who was writing the Gospel among the Gentiles, says one was illuminated, matching the figure of those he was teaching to faith and salvation. Matthew, however, who wrote his Gospel for believers from the Hebrews, which was also to come to the knowledge of the Gentiles, rightly says two were illuminated, to teach that the same grace of faith pertains to both peoples. This is also maintained in the ensuing reading of the donkey on which the Lord deigned to sit. Matthew, who evangelized to the faithful from the Jews, reports b…
Mark 10:47-48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Again, the people of the Gentiles, having heard of the fame of the name of Christ, sought to be made a partaker of Him, but many spoke against Him, first the Jews, then also the Gentiles, lest the world which was to be enlightened should call upon Christ. The fury of those who attacked Him, however, could not deprive of salvation those who were fore-ordained to life.
Mark 10:47-48 — On the Gospel of Mark
When he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me." And many rebuked him, telling him to be silent. But he cried out all the more, "Son of David, have mercy on me." Hearing Jesus, the blind man prays for mercy, and many were trying to prevent him from calling out, but he does not desist. For the people of the nations, having recognized the fame of the name of Christ, sought to become His partakers; many opposed, first the Jews, as we read in the Acts of the Apostles, then also the Gentiles frequently exerted a sharper and stronger persecution so that the world, destined to receive light and healing from Christ, would not call upon Him. Nevertheless, the insane fury of those attacking could not deprive those who were predestined to eternal life of the salvation arranged for them.
Mark 10:49 — On the Gospel of Mark
And Jesus stood still and commanded him to be called. Here stands He who previously was passing by. In this matter, the Lord intimates something from which knowledge of His humanity and divinity can be usefully understood. For He heard the blind man crying out while passing by, but standing, He exhibited the miracle of illumination. And they called the blind man, saying to him, "Take heart; rise, He is calling you." The Lord calls the blind man crying out to Him, when to the people of nations desiring the knowledge of truth, He entrusts the word of faith through holy preachers. Truly, those who call the blind man, tell him to take heart, to rise, and come to the Lord. When preaching the word to the untaught, they tell them to have hope of salvation, to arise from the lethargy of vices, and to equip themselves for the pursuit of virtues by which they may merit illumination. Saying with the prophet: "Approach him and be enlightened" (Psalm 34); and again: "Arise, you who sleep, and rise from the dead, and Christ will illuminate you" (Ephesians 5). And because the early Church from the Gentiles was so fervent with the desire for the promised light in Christ, that many, having forsaken the world's resources, followed the evangelical life naked, in order to merit to have eternal treasure in heaven, it is rightly added about the blind man being illuminated:
Mark 10:49 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And He heard the blind man's cry as He was passing, but stood when He restored his sight, because by His Humanity He pitied him, who by the power of His Divinity has driven away the darkness from our mind; for in that Jesus was born and suffered for our sakes, He as it were passed by, because this action is temporal; but when God is said to stand, it means, that, Himself without change, He sets in order all changeable things. But the Lord calls the blind man, who cries to Him, when He sends the word of faith to the people of the Gentiles by preachers; and they call on the blind man to be of good cheer and to rise, and bid him come to the Lord, when by preaching to the simple, they bid them have hope of salvation, and rise from the sloth of vice, and gird themselves for a life of virtue.
Mark 10:50 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Again, he throws away his garment and leaps, who, throwing aside the bands of the world, with unencumbered pace hastens to the Giver of eternal light.
Mark 10:50 — On the Gospel of Mark
Throwing off his cloak, he sprang up and came to him. Indeed, he throws off his cloak and springs up so that, arriving, he might be illuminated by Christ, who, casting off the fetters of the world, hurries toward the giver of eternal light with an unencumbered mind.
Mark 10:51 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Could He who was able to restore sight be ignorant of what the blind man wanted? His reason then for asking is that prayer may be made to Him; He puts the question, to stir up the blind man's heart to pray.
Mark 10:51 — On the Gospel of Mark
And Jesus, responding, said to him: What do you want me to do for you? The blind man said to him: Rabboni, that I may see. Did the one who could restore light not know what the blind man wanted? But he wants this to be requested, which he foresees that we should ask and that he should grant. For he persistently urges us to prayer and says: For your Father knows what you need before you ask him (Matthew 6:8). Therefore, for this reason, he requires that it be asked; for this, he requires that the heart be stirred to prayer. Hence also the blind man immediately adds: Rabboni, that I may see. Behold, the blind man asks light from the Lord, not gold. He considers it of little value to seek anything outside the light, for even if a blind man can possess anything, without light he cannot see what he has. Let us imitate him whom we have heard to be saved both in body and mind. Let us not seek false riches, not earthly gifts, not transient honors from the Lord, but light. Indeed, that light which we can see with the holy angels, which neither a beginning initiates nor an end confines. To that light indeed the way is faith. Hence rightly and by illuminating the blind man, the response is given at once.
Mark 10:52 — On the Gospel of Mark
Go, your faith has made you well. And immediately, he said, he saw, and followed him on the way. He sees and follows, who does what he understands to be good. He sees, however, but does not follow, who understands the good indeed, but disregards doing it well. For he follows Jesus the Lord, who imitates. Hence He says: If anyone serves me, let him follow me (John XII). Therefore, let us consider the path He walks, so that we may deserve to follow. Behold, although He is the Lord and creator of angels, about to assume our nature which He created, He came into the womb of a virgin. Nevertheless, He did not wish to be born in this world among the rich, He chose poor parents, and thus the lamb which was to be offered for Him was absent, the mother found young doves and a pair of turtledoves for the sacrifice. He wished to prosper in this world, endured reproaches and mockery, spits, lashes, slaps, a crown of thorns, and the cross. And because we fell from internal joy through the delight of corporeal things, He showed with what bitterness we may return there.
Mark 10:52 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Therefore let us also imitate him, let us not seek for riches, earthly goods, or honours from the Lord, but for that Light, which we alone with the Angels can see, the way to which is faith; wherefore also Christ answers to the blind man, Thy faith hath saved thee. But he sees and follows who works what his understanding tells him is good; for he follows Jesus, who understands and executes what is good, who imitates Him, who had no wish to prosper in this world, and bore reproach and derision. And because we have fallen from inward joy, by delight in the things of the body, He shows us what bitter feelings the return thither will cost us.
Mark 11:1 — On the Gospel of Mark
And when they were approaching Jerusalem, and Bethany at the Mount of Olives, he sent two of his disciples, and said to them: Go into the village opposite you. Bethany is a small village or town on the slope of the Mount of Olives, about fifteen stades from Jerusalem, as the evangelist John manifests, where Lazarus was raised from the dead, whose tomb is now demonstrated there with a constructed church. Bethany, moreover, is called the house of obedience. And suitably the Lord, about to come to Jerusalem and redeem the world with his blood, first elevated Bethany by the dignity of his presence, and there he was anointed with mystical chrism by a devout woman, because undoubtedly, before his passion, teaching many, he made for himself a house of obedience where he would dwell through the Spirit of grace, and being delighted by their pious action, he himself was anointed as if with a fragrant ointment. Hence this city is said to be situated on the Mount of Olives, to designate that the Church by the grace of its founder is to be saved, who refreshes us with the anointing of spiritual charisms and the eternal light of knowledge and piety. From whence elsewhere, when he said: A city set on a hill cannot be hidden, he immediately added: Neither do they light a lamp and put it under a bushel (Matt. V). Because the same Mount of Olives, that is, the highest distributor of spiritual graces, who elevates his city to be prominent, also anoints it with the oil of gladness so it can shine, lest it fail. And because he did not want the light to be placed under a bushel, he sent the disciples into the village opposite them, that is, he sent teachers who would penetrate unlearned and barbarous places of the whole world, like the walls of a village set opposite, by evangelizing. And rightly two are sent, either for the knowledge of truth and purity of action, or for the sacrament of twin love, namely of God and neighbor, to be preached throughout the whole world.
Mark 11:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 3, 41) Bethany is a little village or town by the side of mount Olivet, where Lazarus was raised from the dead.
Mark 11:2 — Homilies on the Gospels 2.3
Say to the daughter of Zion, "Behold, your king will come to you, gentle, and sitting upon a donkey, and its foal, the offspring of a beast of burden." The daughter of Zion is the church of the faithful, a figure of the heavenly Jerusalem, which is the mother of us all, of which there then existed a sizeable group among the people of Israel. They had a king who was gentle, for it was not God's pleasure to give an earthly kingdom to the powerful, but a heavenly kingdom to the gentle.
Mark 11:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 3, 41) But in what way He sent His disciples and for what purpose is shown in these words, And saith unto them, Go your way into the village over against you.
Mark 11:2 — On the Gospel of Mark
And immediately upon entering it, you will find a colt tied, upon which no man has yet sat. Untie it and bring it. And if anyone says to you: What are you doing? say: Because the Lord needs it, and immediately he will send it here. Entering the world, the holy preachers found the people of the nations ensnared by the bonds of perfidy. For each was bound by the cords of their sins; not only of the nations, but also of the Jews. For all have sinned and fall short of the glory of God (Rom. III). Therefore, in Matthew, the donkey together with the colt is found tied. The donkey, indeed, which was yoked and tamed, represents the Synagogue that bore the yoke of the law, while the colt of the donkey, untamed and free, signifies the people of the nations. Upon which no man has yet sat, because no rational teacher had yet applied the restraining bridle of correction, by which he might compel the tongue to refrain from evil or to go on the narrow path of life, or provided the garments of salvation by which they would be spiritually warmed, through beneficial advice for the people of the nations. A man would sit upon it if any rational person corrected its foolishness by suppressing it. Therefore, not unreasonably can the two disciples assigned to present the animals to the Lord be understood as the two orders of preachers, one directed to the Gentiles, the other to the circumcision.
Mark 11:4 — On the Gospel of Mark
And going, they found the colt tied outside the gate at the crossroads, and they untied it. The colt is rightly found outside the gate at the crossroads. The gate, indeed, is He who says: I am the gate for the sheep. Through me, if anyone enters he will be saved, and he will go in and out and find pasture. This colt, that is, the people of the nations, lacked these pastures of life, as they still stood tied outside this gate at the crossroads. And rightly at the crossroads, because they did not hold a certain single path of life and faith, but followed many uncertain and erring paths of heresies.
Mark 11:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or else, fitly did the colt stand in a place where two ways meet, because the Gentile people did not hold on in any certain road of life and faith, but followed in its error many doubtful paths of various sects.
Mark 11:5 — On the Gospel of Mark
And some of those standing there said to them, "What are you doing untying the colt?" In the Gospel of Luke, it is written thus: "So those who were sent went and found it just as He had told them, a colt standing there. As they were untying the colt, its owners said to them, 'What are you untying the colt for?' " And quite appropriately. For it had many owners, since it was not given to one doctrine and superstition, but miserably carried off into various and diverse errors at the whim of unclean spirits, proceeding to mute idols as led. Hence, by a certain customary usage of Scripture, it is said to be common, which is unclean. Just as the voice from heaven says to Peter, "What God has cleansed, you must not call common" (Acts 10). Because he who is holy belongs to God alone and is shared with no one. But he who is a sinner and unclean belongs to many. For many demons possess him, and thus he is called common.
Mark 11:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or else, the masters of error, who resisted the teachers, when they came to save the Gentiles; but after that the power of the faith of the Lord appeared to believers, the faithful people were freed from the cavils of the adversaries, and were brought to the Lord, whom they bore in their hearts.
Mark 11:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But by the garments of the Apostles, which they put upon it, we may understand the teaching of virtues, or the interpretation of the Scriptures, or the various doctrines of the Church, by which they clothe the hearts of men, once naked and cold and fit them to become the seats of Christ.
Mark 11:7 — On the Gospel of Mark
They said to them as Jesus had commanded, and they let them go, and they brought the colt to Jesus. Those who had opposed untying the colt quieted upon hearing the name of the Lord. Because the masters of errors, who resisted the teachers of the gentiles coming to salvation, defended their darkness until, with miracles attesting, the power of the true owner and Lord shone forth. But after the power of the Lord's faith appeared, with the complaints of the adversaries giving way, the assembly of believers was freely brought to God, whom they carried in their hearts.
Mark 11:8 — On the Gospel of Mark
But many spread their garments on the way. When the Lord was borne on a donkey, many spread their garments on the way, because the holy martyrs, stripping themselves of their own fleshly clothing, prepare the way for the simpler servants of God with their blood, so that, with an unhindered step of mind, they may proceed to the walls of the heavenly city where Jesus leads. Likewise, our Savior tends towards Jerusalem sitting on a donkey when he, ruling the soul of each believer, that is, his beast of burden, leads to the inner vision of peace. He also sits on the beast when he universally presides over the holy Church and inflames it with a desire for heavenly peace. But many spread their garments on the way, for they subjugate their bodies through abstinence to prepare the way to the mind, or they present good examples to those who follow.
Mark 11:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or else, many strew their garments in the way, because the holy martyrs put off from themselves the garment of their own flesh, and prepare a way for the more simple servants of God with their own blood. Many also strew their garments in the way, because they tame their bodies with abstinence, that they may prepare a way for God to the mount, or may give good examples to those who follow them. And they cut down branches from the trees, who in the teaching of the truth cull the sentences of the Fathers from their words, and by their lowly preaching scatter them in the path of God, when He comes into the soul of the hearer.
Mark 11:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But Hosanna is a Hebrew word, made out of two, one imperfect the other perfect. For save, or preserve, is in their language, hosy; but anna is a supplicatory interjection, as in Latin heu is an exclamation of grief.
Mark 11:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Now we read in the Gospel of John that He fled into a mountain, lest they should make him their king. Now, however, when He comes to Jerusalem to suffer, He does not shun those who call Him king, that He might openly teach them that He was King over an empire not temporal and earthly, but everlasting in the heavens, and that the path to this kingdom was through contempt of death. Observe also the agreement of the multitude with the saying of Gabriel, The Lord God will give him the throne of his father David; (Luke 1:32) that is, that He Himself may call by word and deed to a heavenly kingdom the nation to which David once furnished the government of a temporal rule.
Mark 11:10 — On the Gospel of Mark
Blessed is the coming kingdom of our father David. Hosanna in the highest. And he entered Jerusalem into the temple, etc. We read in the Gospel of John that the crowds, having been fed with five loaves and two fishes, wanted to seize Jesus and make him king; but to prevent this from happening, he fled to the mountain and prayed. Now, however, as he comes to Jerusalem to suffer, he does not avoid those who make him king, who lead him to the royal city with a glorious procession and hymns worthy of the Son of God and king; he does not suppress the voices of those who proclaim the restoration of the kingdom of patriarch David in him and the recovery of the blessings of old. Why, then, does he now willingly embrace what he avoided before by fleeing, and not refuse to accept the kingdom, which while still living in the world he did not wish to receive, but now, about to depart from the world through the passion of the cross, he does not refuse to accept, unless it is to openly teach that he is a king not of a temporal and earthly, but of an eternal empire in heaven? To which kingdom indeed he would arrive through the contempt of death, the glory of resurrection, and the triumph of ascension. Hence it is that after the resurrection, appearing to the disciples, he said: All power in heaven and on earth has been given to me, and other things of the same place. It should certainly be noted how great a consonance there is between the crowd praising the Lord and the voice of the archangel Gabriel announcing to the virgin mother, who said: He will be great and will be called the Son of the Most High. And the Lord God will give him the throne of David his father, and he will reign over the house of Jacob forever (Luke I). Now, the Lord took the seat or kingdom of David to call the people, to whom David once provided the reins of the temporal kingdom as well as examples of justice, and whom they were accustomed to inspire with the modulations of spiritual hymns to faith and love for their Creator, to the heavenly and immortal kingdom by means of words, gifts, deeds, and promises worthy of such a mediator between God and men, and to lead them to the very vision of God the Father. In this it is joined: Hosanna in the highest, that is, salvation. This clearly shows that the coming of Christ is not only the salvation of men but of the whole world; uniting the earthly with the heavenly, so that every knee shall bow to him, of those in heaven, on earth, and under the earth. It should certainly be noted that the word Hosanna, a Hebrew word, is composed of two parts, corrupted and intact. For save or save us is said by them Osi, while anna is an interjection of one who is beseeching. Just as among the Latins there is an interjection for one who is in pain, "heu," and an interjection for one who is marveling, "papae." Finally, in the hundred and seventeenth psalm, where the seventy interpreters translated "O Lord, save me," in Hebrew it is written: Anna Adonai, osi anna. This our interpreter Jerome, elucidating more diligently, translated thus: I beseech you, O Lord, save I beseech. For it signifies the same thing, "O Lord," through the interjection of beseeching, as "I beseech you, O Lord," through the very word of supplication. Hosanna thus signifies "save, I beseech," with the vowel letter i, which terminates the first word when it is perfectly said osi, being consumed by the force of the vowel letter a, with which the following word begins anna. Which the metrical poets call synaloepha in scanning verses, although when scanning they leap over the written letter; however, in this word Hosanna, the letter i is neither even written, but with the sense of the speakers preserved, is utterly extinguished.
Mark 11:11 — On the Gospel of Mark
And he entered Jerusalem into the temple. Having entered the city, he first went to the temple, showing us the form of religion which we should follow. So that when by chance we enter a village or town or any other place where there is a house dedicated to the worship of God, we first go to this; and, after we have commended ourselves to the Lord through the duty of prayers, we then withdraw to attend to the temporal business for which we came. However, as the time of the Passion approached, the Lord wished to draw near to the place of the Passion and remain there, where at the appointed and predetermined time he could be found by those through whom the Passion was to be accomplished. Through this, he also intimated to all those hearing that he would face death not unwillingly, as the profane thought, but of his own will. When the hour was approaching, he boldly went to the place where he had foretold far in advance through himself and his prophets that he would suffer. It should be noted that this entry of his into Jerusalem occurred five days before Passover, during which he decided to fulfill the mystery of his most holy Passion. For John narrates that six days before Passover, he came to Bethany, where a supper was made for him, and many reclining at the table, Mary, the sister of Lazarus, anointed him with mystical ointment; and the next day, sitting on a donkey, with a large crowd meeting him with palms, he came to Jerusalem. Here, not only the harmony in things but also in the times of the Old and New Testaments, the shadow and the truth, the law and the Gospel, must not be passed over in silence. For it is written in the law, with the Lord speaking to Moses and Aaron: "This month shall be for you the beginning of months; it shall be the first month of the year for you. Speak to the whole congregation of Israel, and say to them: On the tenth day of this month, every man shall take a lamb according to their ancestral houses, a lamb for each household." And shortly after: "And you shall keep it until the fourteenth day of this month, and the whole assembly of the congregation of Israel shall kill it at twilight" (Exodus 12). Therefore, on the tenth day of the first month, the lamb to be sacrificed at Passover was commanded to be brought into the house, because also on the tenth day of the same month, that is, five days before Passover, the Lord was to enter the city in which he would suffer. And just as the lamb chosen from the whole flock awaited the certain day of its sacrifice, so also the Lord, as the whole council of elders and leaders conspired against him, steadfastly awaited the hour in which he would offer himself as a sacrifice to God and a victim in the odor of sweetness for the salvation of the world. The lamb was sacrificed on the fourteenth day of the first month at twilight, and the Lord, at the same hour, eating the lamb with his disciples, where he completed the decrees of the legal Passover, immediately went out with them to the place of prayer, where, being captured and bound by the Jews, he began at once the mysteries of his blessed suffering.
Mark 11:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) As the time of His Passion approached, the Lord wished to approach to the place of His Passion, in order to intimate that He underwent death of His own accord: wherefore it is said, And Jesus entered into Jerusalem, and into the temple. And by His going to the temple on first entering the city, He shows us beforehand a form of religion, which we are to follow, that if by chance we enter a place, where there is a house of prayer, we should first turn aside to it. We should also understand from this, that such was the poverty of the Lord, and so far was He from flattering man, that in so large a city, He found no one to be His host, no abiding place, but lived in a small country place with Lazarus and his sisters; for Bethany is a hamlet of the Jews. Wherefore there follows: And when he had looked round about upon all things, (that is, to see whether any one would take Him in,) and now the eventide was come, he went out into Bethany with the twelve. Nor did He do this once only, but during all the five days, from the time that He came to Jerusalem, to the day of His Passion, He used always to do the same thing; during the day He taught in the temple, but at night, He went out and dwelt in the mount of Olives.
Mark 11:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It goes on, And on the morrow, when they were come from Bethany, he was hungry.
Mark 11:12 — On the Gospel of Mark
And the next day, when they went out from Bethany, he was hungry. He was hungry, either showing the truth of human flesh or desiring the salvation of believers, burning with zeal against the unbelief of Israel.
Mark 11:13 — On the Gospel of Mark
And when he saw from afar a fig tree having leaves, he went to see if perhaps he might find anything on it. And when he came to it, he found nothing but leaves, for it was not the season for figs. And answering, Jesus said to it, "May no one ever eat fruit from you again." Just as the Lord was accustomed to saying many things in parables, so also he was accustomed to doing certain things in parables. For what reason would there be for him to seek fruit on a fig tree when he was hungry, when any man knew that it was not yet the time for figs, and to condemn the tree to an eternal curse for not having fruit at that time, unless, by this act, he intended to admonish the people whom he was teaching by word, that no one producing leaves but not fruit, that is, displaying the words of righteousness without deeds, would deserve to be cut down and cast into the fire? For every tree is known not by its flowers, not by its leaves, but by its fruit; that is, every man is tested and proven not by the reputation of fame or the pomp of words, but by the testimony of their actions. Therefore, the Lord, being hungry, saw a fig tree having leaves and came to seek fruit on it, but did not find any. Because desiring the salvation of the human race, he saw Judea having the words of the law and the prophets, and came to test, by teaching, correcting, and performing miracles, if he might find any fruit of faith and life in their hearts. But because the fig tree was found to have leaves without fruit, it is condemned, because Judea, which resounded with the words of Scripture without deeds, deserved to be punished with vengeance. However, I would say this, not that the entire Synagogue was rejected, from which certainly the early Church was constructed. But that portion of the Synagogue which refused to feed the hungry Christ with good works deservedly earned condemnation, preferring to be overshadowed by the leaves of spiritual words rather than to be adorned with the fruits of the Spirit. To them, he says elsewhere: "I go, and you will seek me, and in your sin you will die" (John 5:34). This passage, indeed, fits with that parable of his, where he says: A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it and did not find any. He then said to the vinedresser: Behold, for three years I have come seeking fruit on this fig tree and find none. Cut it down, why does it even occupy the ground? But he answered and said to him: Lord, leave it for this year also, until I dig around it and put manure on it. And if it bears fruit, well; but if not, you shall cut it down (Luke 13:6-9). The vinedresser is the order of the apostles and spiritual doctors, who diligently called the Synagogue to repentance, lest it perish, and strove to supplicate the Lord for its salvation. Especially James, the brother of the Lord, who was put in charge of governing the Church in Jerusalem. But because that Synagogue neither in the legal edicts, nor in the prophetic declarations, nor in the grace of the shining Gospel itself, agreed to bear the fruit of obedience, it remained a sterile fig tree for three years and was rejected by the Lord and overturned by eternal malediction. For it was not only cast away from the lot of the elect, but also cut off from the very ground it occupied in vain. But also you, if you do not wish to hear in judgment from Christ: Depart from me, you cursed, into the eternal fire, for I was hungry, and you did not give me to eat (Matthew 25:41), beware of being a sterile tree in this life; rather, offer to the poor Christ who is hungry the fruit of piety he needs.
Mark 11:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Just in the same way as He speaks parables, so also His deeds are parables; therefore He comes hungry to seek fruit off the fig tree, and though He knew the time of figs was not yet, He condemns it to perpetual barrenness, that He might show that the Jewish people could not be saved through the leaves, that is, the words of righteousness which it had, without fruit, that is, good works, but should be cut down and cast into the fire. Hungering therefore, that is, desiring the salvation of mankind, He saw the fig tree, which is, the Jewish people, having leaves, or, the words of the Law and the Prophets, and He sought upon it the fruit of good works, by teaching them, by rebuking them, by working miracles, and He found it not, and therefore condemned it. Do thou too, unless thou wouldest be condemned by Christ in the judgment, beware of being a barren tree, but rather offer to Christ the fruit of piety which He requires.
Mark 11:15 — On the Gospel of Mark
And they come to Jerusalem. And when he had entered the temple, he began to cast out those who sold and bought in the temple, and he overturned the tables of the money-changers, and the seats of those who sold doves. What the Lord did by cursing the barren fig tree as a symbol, he soon showed more clearly by casting out the wicked from the temple. For the tree did not sin in that it did not have fruit when the Lord was hungry, since the time for fruit had not yet come; but the priests sinned by conducting secular business in the house of the Lord, and they neglected to bear the fruit of piety which they owed, and which the Lord hungered for in them. The Lord withered the tree with a curse, so that those who saw or heard might more greatly understand that they would be condemned by divine judgment if they were without the fruits of deeds, but only relied on the praise of religious speech, or on the appearance and covering of flourishing leaves. But because they did not understand, he then exercised the necessary severity of deserved vengeance upon them. And he cast out the commerce of human affairs from that house, in which it was commanded that only divine things be conducted, sacrifices and prayers be offered to God, the word of God be read, heard, and sung. And indeed it is to be believed that he found only those things being sold or bought in the temple which were necessary for the ministry of the same temple, based on what we read happening elsewhere, when he entered the same temple and found in it sellers and buyers of sheep, oxen, and doves. Clearly, it is to be believed that all these things were bought by those who came from afar from the locals, so that they might be offered in the house of the Lord. If, therefore, the Lord did not even want those things to be sold in the temple which he wanted to be offered in the temple, namely because of the greed or fraud that is usually the crime of merchants, how great a punishment, do you think, would he inflict if he found anyone there engaged in laughter or idle talk, or enslaved to any other vice? For if the Lord does not allow temporal business to be conducted in his house, which can be conducted freely elsewhere, how much more do those things deserve celestial wrath that are not allowed anywhere, if they are conducted in buildings consecrated to God? But because the Holy Spirit appeared upon the Lord in the form of a dove, rightly, the gifts of the Holy Spirit are signified by doves. Who, then, are those in the temple of God today who sell doves, but those in the Church who take a price for the imposition of hands? Through this imposition, namely, the Holy Spirit is given from heaven. Therefore, the dove is sold when the imposition of hands, through which the Holy Spirit is received, is provided for a price. But our Redeemer overturned the seats of those who sold doves, because he destroys the priesthood of such merchants. Hence, sacred canons condemn the Simoniac heresy and command that those who seek a price for conferring ordinations be deprived of the priesthood. Therefore, the seat of those who sell doves is overturned, because those who sell spiritual grace are deprived of the priesthood either before humans or before the eyes of God.
Mark 11:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) What the Lord had done in figure, when He cursed the barren fig tree, He now shows more openly, by casting out the wicked from the temple. For the fig tree was not in fault, in not having fruit before its time, but the priests were blameable; wherefore it is said, And they come to Jerusalem; and Jesus went into the temple, and began to cast out them that sold and bought in the temple. Nevertheless, it is probable that He found them buying and selling in the temple things which were necessary for its ministry. If then the Lord forbids men to carry on in the temple worldly matters, which they might freely do any where else, how much more do they deserve a greater portion of the anger of Heaven, who carry on in the temple consecrated to Him those things, which are unlawful wherever they may be done. It goes on: and overthrew the tables of the moneychangers.
Mark 11:16 — On the Gospel of Mark
And He would not allow anyone to carry vessels through the temple. He speaks of those vessels which were brought in for the sake of trading. Moreover, far be it that the Lord would cast out from the temple the vessels dedicated to God, or prohibit them from being brought into the temple, where He provided an example of His future judgment; but rather He eliminates the impure and profane vessels from the temple and prohibits them from being brought in any longer, as He not only drives away and expels all the reprobates from the Church, but also, to prevent them from entering again to disturb the Church, restrains them with an eternal scourge. But also in the present time this is the true house of the Lord, that is, the purification of the hearts of the faithful, so that not only does the divinely inspired compunction remove the sins that were present, but also, lest these sins return, the divine grace persevering in them may help.
Mark 11:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) He speaks of those vessels which were carried there for the purpose of merchandise. But God forbid that it should be taken to mean, that the Lord cast out of the temple, or forbade men to bring into it, the vessels consecrated to God; for here He shows a type of the judgment to come, for He thrusts away the wicked from the Church, and restrains them by His everlasting word from ever again coming in to trouble the Church. Furthermore, sorrow, sent into the heart from above, takes away from the souls of the faithful those sins which were in them, and Divine grace assists them so that they should never again commit them.
Mark 11:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It goes on: And he taught, saying unto them, My house shall be called of all nations the house of prayer. (Isa. 56:7)
Mark 11:17 — On the Gospel of Mark
And He taught, saying to them: Is it not written that my house shall be called a house of prayer for all nations? He says, for all nations, not for one Jewish nation, nor in one place in the city of Jerusalem, but in the whole world, and not with the sacrifices of bulls and goats and rams, but with prayer.
Mark 11:20 — On the Gospel of Mark
And as they passed by in the morning, they saw the fig tree dried up from the roots. Not only the branches or the trunks of the barren fig tree, but even the root itself, drying up, showed the sentence of divine reprobation upon it. And John says that the axe is laid to the root of the trees (Matt. III). Therefore, the fig tree dried up from the roots to show that the impious nation was not to be corrected temporarily or partially by invasions of foreigners, and then immediately, with the Lord's mercy, after repentance, to be restored to its former freedom, as sacred history often reports; but rather, it was to be struck with eternal damnation, dried up from the roots, so that it might be intimated that the wicked people were to be utterly deprived not only of external human glory but even of inner divine favor. For it lost both the salvation and the life it could have received in the heavens and the homeland it had already obtained on earth.
Mark 11:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Further, the fig tree was dried up from the roots to show that the nation was impious not only for a time and in part, and was to be smitten for ever, not merely to be afflicted by the attacks of nations from without and then to be freed, as had often been done; or else it was dried up from the roots, to show that it was stripped not only of the external favour of man, but altogether of the favour of heaven within it; for it lost both its life in heaven, and its country on earth.
Mark 11:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The Gentiles, who have attacked the Church, are in the habit of objecting to us, that we have never had full faith in God, for we have never been able to change mountains. 1It could, however, be done, if necessity called for it, as once we read that it was done by the prayers of the blessed Father Gregory of Neocæsarea, Bishop of Pontus, by which a mountain left as much space of ground for the inhabitants of a city as they wanted.
Mark 11:22 — On the Gospel of Mark
And Jesus answering said to them: Have faith in God. Amen, I say to you, that whoever says to this mountain: Be lifted up and cast into the sea, and does not doubt in his heart, but believes that what he says will come to pass, it will be done for him. Those gentiles who wrote curses against the Church usually reproach our people for not having complete faith in God, because they have never been able to move mountains. To which it must be replied that not everything that has happened in the Church is written, just as our Scripture testifies about the deeds of Christ Himself, our God and Lord. Therefore, it could also have happened that the mountain was removed from the earth and cast into the sea, if necessity required it. As we read about what was done by the prayers of the blessed father Gregory of Neocaesarea, bishop of Pontus, a man distinguished by merits and virtues, that a mountain yielded ground to the extent that the inhabitants of the city needed. For when he wanted to build a church in a suitable place, he saw that it was narrower than required because on one side it was confined by a sea cliff and on the other by a nearby mountain. He came to the place at night, and on his knees admonished the Lord of His promise, to move the mountain further away according to the faith of the petitioner. And in the morning, he returned and found that the mountain had left as much space for the church builders as they needed. Therefore, this man or another man of the same merit could have obtained from the Lord, by the merit of faith, that even the mountain would be lifted up and cast into the sea if the opportunity demanded it. However, because the term mountain is sometimes used to signify the devil, evidently due to the pride with which he rises against God and wishes to be like the Most High, the mountain is removed from the earth and cast into the sea at the command of those strong in faith when holy teachers preaching the word drive out the unclean spirit from the hearts of those ordained to life, and he is permitted to exercise the madness of his tyranny in the turbulent and bitter minds of unbelievers. Not that he hadn't had his seat and kingdom there before, but because he rages more fiercely against those he can harm as much as he regrets having been driven out by the injury inflicted by the pious. To this is similar that passage of the Apocalypse: And the second angel sounded the trumpet, and as it were a great mountain burning with fire was cast into the sea (Rev. VIII). For when the angel sounded the trumpet, a mountain burning with fire was cast into the sea, because, when the teacher of truth preached the word, the ancient enemy, inflamed with the torches of envy, heavily corrupted the minds of the perverse to avenge his expulsion from the faithful upon the unfaithful.
Mark 11:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or else, because the devil is often on account of his pride called by the name of a mountain, this mountain, at the command of those who are strong in the faith, is taken up from the earth and cast into the sea, whenever, at the preaching of the word of God by the holy doctors, the unclean spirit is expelled from the hearts of those who are fore-ordained to life, and is allowed to exert the tyranny of his power over the troubled and embittered souls of the faithless. At which time, he rages the more fiercely, the more he grieves at being turned away from hurting the faithful. It goes on: Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.
Mark 11:25 — On the Gospel of Mark
And when you stand praying, forgive if you have anything against anyone, so that your Father in heaven may also forgive your sins. It is to be noted the distinction of those praying. He who has perfect faith, which works through love, can by praying or even commanding, move spiritual mountains. As Paul did with Elymas the magician, whom he deprived of his sight and his wicked art. Likewise with the soothsayer in Philippi, from whom he cast out a malignant spirit, a most haughty mountain to be sure. But the same mountain being cast into the sea, as much maddened fire it had brought, the persecution of the Gentiles immediately following against him taught him well. But those who have not yet climbed to such a height of perfection, let them ask for their sins to be forgiven, so that they may be counted worthy to enter eternal life, and undoubtedly they will obtain what they ask for, if they first forgive those who sin against them. But if they scorn to do this, not only can they not perform miracles by praying, but they cannot even obtain forgiveness of their own sins.
Mark 11:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But we must observe that there is a difference in those who pray; he who has perfect faith, which worketh by love, can by his prayer or even his command remove spiritual mountains, as Paul did with Elymas the sorcerer. But let those who are unable to mount up to such a height of perfection pray that their sins should be forgiven them, and they shall obtain what they pray for, provided that they themselves first forgive those who have sinned against them. If however they disdain to do this, not only shall they be unable to perform miracles by their prayers, but they shall not even be able to obtain pardon for their sins, which is implied in what follows; But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.
Mark 11:28 — On the Gospel of Mark
And when he was walking in the temple, the chief priests, and the scribes, and the elders came to him and said to him: "By what authority do you do these things? And who gave you this authority to do these things?" In various ways they raise the same calumny as before, when they said: "He casts out demons by Beelzebub, the prince of demons." For when they say, "By what authority do you do these things?" they doubt the power of God, and want it to be understood that what he does is by the power of the devil. Also adding: "Who gave you this authority?" most openly they deny the Son of God, whom they think performs signs not by his own power, but by that of others.
Mark 11:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) And indeed, when they say, By what authority doest thou these things, they doubt its being the power of God, and wish it to be understood that what He did was the devil's work. When they add also, Who gave thee this authority, they evidently deny that He is the Son of God, since they believe that He works miracles, not by His own but by another's power.
Mark 11:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The Lord might indeed have confuted the cavils of his tempters by a direct answer, but prudently puts them a question, that they might be condemned either by their silence or their speaking.
Mark 11:29 — On the Gospel of Mark
But Jesus answering said: "I will also ask you one thing, and you answer me, and I will tell you by what authority I do these things. The baptism of John, was it from heaven, or from men? Answer me." The Lord could have refuted the calumny of the tempters with an open answer, but he prudently asks, so that they may be condemned either by their silence or by their own decision.
Mark 11:31 — On the Gospel of Mark
But they considered among themselves, saying: If we say, from heaven, he will say to us: Why then did you not believe him? For he whom you acknowledge to have had prophecy from heaven, testified about me, and you heard from him by what authority I do these things.
Mark 11:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him? As if He had said, He whom you confess to have had his prophecy from heaven bore testimony of Me, and ye have heard from him, by what authority I do these things.
Mark 11:32 — On the Gospel of Mark
If we say from men, we fear the people. For all held John to be a true prophet. Therefore, they saw that whichever of these they answered, they would fall into a trap, fearing stoning, but more fearing the confession of the truth.
Mark 11:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) It goes on: But if we shall say, Of men; they feared the people. They saw then that whatever they answered, they should fall into a snare; fearing to be stoned, they feared still more the confession of the truth. Wherefore it goes on: And they answered and said unto Jesus, We cannot tell.
Mark 11:33 — On the Gospel of Mark
And answering, they say to Jesus: We do not know. And Jesus, responding, said to them: Neither do I tell you by what authority I do these things. I do not tell you what I know, because you do not want to admit what you know. Most justly rejected, they indeed went away confused. And it was fulfilled what in the psalm the Father God says through the prophet: I have prepared a lamp for my Christ, that is, John himself. I will clothe his enemies with shame (Psalm 131). It should be noted, moreover, that the knowledge of the truth is to be hidden from those who seek it for two main reasons. Namely, when he who asks is either less capable of understanding what he seeks, or is unworthy because of hatred or contempt of the truth itself, to whom it ought to be revealed what he seeks. For one of these reasons, the Lord said: I still have many things to say to you, but you cannot bear them now. For the other reason, he commanded the disciples: Do not give what is holy to dogs, nor throw your pearls before swine.
Mark 11:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) As if He had said, I will not tell you what I know, since ye will not confess what ye know. Further, we must observe that knowledge is hidden from those who seek it, principally for two reasons, namely, when he who seeks for it either has not sufficient capacity to understand what he seeks for, or when through contempt for the truth, or some other reason, he is unworthy of having that for which he seeks opened to him.
Mark 12:1 — On the Gospel of Mark
And he began to speak to them in parables: A man planted a vineyard, and set a hedge around it, and dug a pit, and built a tower. This man who planted the vineyard is the same who in another parable hired laborers into his vineyard. He planted the vineyard about which Isaiah speaks most fully in a song, ultimately saying: The vineyard of the Lord of hosts is the house of Israel. And in the psalm, it is said: You have transplanted a vineyard from Egypt; you expelled the nations and planted it. And he set a hedge around it, whether a city wall or the assistance of angels. And he dug a pit in it, whether a winepress, or an altar, or those winepresses whose titles are marked by three psalms, the eighth, the eightieth, and the eighty-third. And he built a tower, undoubtedly the temple about which it is said through Micah: And you, O tower of the flock, daughter of Zion.
Mark 12:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 3, 42) Or else, the hedge is the wall of the city, the winefat is the altar, or those winefats, by which three psalms receive their name.
Mark 12:2 — On the Gospel of Mark
And he sent a servant to the tenants at the proper time to receive from the tenants some of the fruit of the vineyard. But they seized him, beat him, and sent him away empty-handed. Indeed, he set the time for the fruit, not for the harvest. For no fruit was found from the obstinate people, no yield of this vineyard was found, even though it was often and diligently sought. Therefore, the servant who was sent first is understood to be Moses, the lawgiver, who for forty continuous years sought some fruit of the law he had given from the cultivators, but they beat him and sent him away empty-handed. For they provoked Moses in the camps and Aaron, the holy one of the Lord. And Moses was vexed because of them, for they grieved his Spirit. This same servant also clearly declares in a song what he thinks about the fruit of this vineyard, saying, "For their vine is from the vine of Sodom, and their branching is from Gomorrah. Their grapes are grapes of gall, and their clusters are bitter. Their wine is the venom of dragons, and the cruel poison of asps" (Deut. XXXII).
Mark 12:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) By the servant who was first sent, we must understand Moses, but they beat him, and sent him away empty, because they angered Moses in the tents. (Ps. 106:6)
Mark 12:4 — On the Gospel of Mark
And again he sent another servant to them, and they wounded him in the head and treated him shamefully. The other servant signifies David the king and prophet and the other psalmists, who were sent after Moses, so that by the modulation of psalmody and the sweetness of the harp they might stir the cultivators of the vineyard to the practice of good works after the legal edicts. For David himself, who lifted up the hearts of the people to desire heavenly things, established that the continuous praises of the Lord be sung with sweet melody among the rites of carnal sacrifices. But they also wounded this devotion, treating it shamefully by wounding it in the head, because disregarding the songs of the psalmists which called to the praise of the Lord, they rejected David, who had shone as the head and source of psalmody in the Holy Spirit. For they said: "What portion do we have in David, or what inheritance in the son of Jesse?" (1 Kings 12) With these words, they both changed his kingdom with an ignoble stock, and his religion with impiety. Nevertheless, he prayed for this vineyard, which, transplanted from Egypt, had covered the mountains of Palestine with its shade, that it might not be utterly destroyed: "Lord God of hosts, return now, look down from heaven and see, and visit this vineyard, and protect what your right hand has planted" (Psalm 80). Here he equally explained who that man is who planted this vineyard, namely the Lord God of hosts.
Mark 12:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) There follows, And again he sent unto them another servant, and they wounded him in the head, and sent him away shamefully handled. This other servant means David and the other Psalmists, but they wounded Him in the head and shamefully handled him, because they despised the songs of the Psalmists and rejected David himself, saying, What portion have we in David? (1 Kings 12:16)
Mark 12:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) It goes on, And he sent another; and him they killed, and many others; heating some, and killing some. By the third servant and his companions, understand the band of the prophets. But which of the prophets did they not persecute? In these three kinds of servants, as the Lord Himself elsewhere pronounces, may be included in a figure all the doctors under the law, when He says, that all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms, concerning Me. (Luke 24:44)
Mark 12:5 — On the Gospel of Mark
And again he sent another, and they killed him, and many others, beating some and killing others. A third servant with his companions, understand a chorus of prophets, who with continuous attestations confronted the people and predicted the evils that were imminent for this vineyard. But which of the prophets were they not persecuting? And they killed those who foretold the coming of the Lord Savior (Acts VII). And all these spoke much about the barrenness of this vineyard, but the lamentation of one Jeremiah is sufficient to mention. But I, he says, planted you as a chosen vineyard, all true seed, how then have you turned into a degenerate shoot of a foreign vine (Jer. II)? Clearly, by these three ranks of servants all the figures of the teachers under the law can be understood, the Lord elsewhere openly declares, saying: For everything written about me in the law of Moses and the prophets and the psalms must be fulfilled (Luke XXIV).
Mark 12:6 — On the Gospel of Mark
Therefore, still having one beloved son, he sent him to them last, saying: They will respect my son. What he said: They will respect my son, does not come from ignorance. For what does the head of the household not know, who is understood as God the Father in this place? But God is always said to be in doubt so that free will may be reserved for man. Let us ask Arius and Eunomius. Behold, the Father is said to be ignorant, and moderates his judgment, and as much as it depends on us, is proven to be lying. Whatever they respond on behalf of the Father, let them understand the same for the Son, who says he does not know the day of completion.
Mark 12:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or else, this is not said in ignorance, but God is said to doubt, that freedom of will may be left to man.
Mark 12:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The Lord proves most clearly that the chiefs of the Jews did not crucify the Son of God through ignorance, but through envy; for they understood that this was He to whom it was said, I will give thee the heathen for thine inheritance. (Ps. 2:8) But these evil husbandmen strove to seize upon it by slaying Him, when the Jews crucifying Him tried to extinguish the faith which is by Him, and rather to bring forward their own righteousness which is by the Law, and to thrust it on the nations, and to imbue them with it.
Mark 12:7 — On the Gospel of Mark
The husbandmen said to one another: This is the heir; come, let us kill him, and the inheritance will be ours. Most plainly the Lord proves that the leaders of the Jews crucified the Son of God not out of ignorance, but out of envy. For they understood this to be the one of whom it was said: Ask of me, and I will give you the nations for your inheritance (Psalm II). And so, as if consulting for themselves, they said: Behold, the whole world has gone after him. And if we let him thus alone, all men will believe in him (John XII). Therefore the inheritance of the Son is the Church, given to him from among all the nations, which the Father did not leave to him by dying, but he himself wondrously acquired by his own death, which he possessed by rising again. However, after killing him, the evil husbandmen sought to seize it, when the Jews, crucifying him, endeavored to extinguish the faith that comes through him and preferred rather their own righteousness, which is by the law, and sought to instill it in the gentiles.
Mark 12:8 — On the Gospel of Mark
And taking him, they killed him and cast him out of the vineyard. It notes their persistent malice, who, even with the Lord crucified and risen from the dead, did not wish to believe in the preaching of the apostles but cast him away as if he were a vile corpse. For, as far as it was in their power, excluding him from their borders, they delivered him to be received by the gentiles.
Mark 12:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) There follows: And they took him, and killed him, and cast him out of the vineyard.
Mark 12:9 — On the Gospel of Mark
What will the Lord of the vineyard do, therefore? He will come and destroy the husbandmen, and give the vineyard to others. The Lord himself explained this verse shortly afterward in Matthew, saying: Therefore I say to you, the kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof (Matthew XXI). He also figuratively showed this was about to happen when he cursed the unfruitful fig tree as an example of the unbelieving Jews. Conversely, he compared those who afterward believed, whether from the Jews or the gentiles, to a fruitful and excellent tree, saying: I am the vine; you are the branches. He that abides in me, and I in him, the same brings forth much fruit (John XV). When he had said that the Lord of the vineyard, after the destruction of the wicked husbandmen, would give the vineyard to others, he immediately affirmed that this was procured by divine guidance in a prophetic example, saying:
Mark 12:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But that this was done by Divine interposition he affirms, by immediately afterwards adding, And have ye not read this Scripture, The stone which the builders refused is become the head-stone in the corner? As if he had said, how is this prophecy to be fulfilled, save in that Christ, being rejected and slain by you, is to be preached to the Gentiles, who will believe on Him? Thus then as a corner stone, He will found the two people on Himself, and of the two people will build for Himself a city of the faithful, one temple. For the masters of the synagogue, whom He had just called husbandmen, He now calls builders, because the same persons, who seemed to cultivate His people, that they might bear the fruits of life, like a vineyard, were also commanded to construct and adorn this people, to be, as it were, a house worthy to have God for its inhabitant.
Mark 12:10 — On the Gospel of Mark
Have you not read this Scripture: The stone that the builders rejected has become the cornerstone? This was the Lord's doing, and it is marvelous in our eyes. How, he says, will this prophecy be fulfilled, that the stone rejected by the builders is said to be placed as the cornerstone, unless because Christ, rejected and killed by you, is to be preached to the Gentiles who will believe, so that, like a cornerstone, he may unite the two in himself and build from both peoples one faithful city for himself, one temple? For he now calls the same synagogue teachers, whom he previously called tenants, builders. For those who were commanded to cultivate the people subject to them to bear the fruits of life, like a vineyard, were also commanded to construct and adorn it as a house worthy of God as its inhabitant. Hence, the Apostle, writing to the faithful, says: You are God's field, God's building (I Cor. III). But those who refused to return the fruit of God's vineyard to the great householder, like the worst tenants, the same, like evil masons, strive to remove from the house of God the precious and chosen stone, which was to be placed either in the foundation or in the corner, that is, they sought to take away the faith of Christ from their listeners.
Mark 12:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But the Chief Priests showed that those things which the Lord had spoken were true; which is proved from what follows: And they sought to lay hold on him; for He Himself is the heir, whose unjust death He said was to be revenged by the Father. Again, in a moral sense, each of the faithful, when the Sacrament of Baptism is intrusted to him, receives on hire a vineyard, which he is to cultivate. But the servant sent to him is evil intreated, beaten, and cast out, when the word is heard by him and despised, or, what is worse, even blasphemed; further, he kills, as far as in him lies, the heir, who has trampled under foot the Son of God. The evil husbandman is destroyed, and the vineyard given to another, when the humble shall be enriched with that gift of grace, which the proud man has scorned. And it happens daily in the Church, that the Chief Priests wishing to lay hands on Jesus, are held back by the multitude, when some one, who is a brother only in name, either blushes or fears to attack the unity of the faith of the Church, and of its peace, though he loves it not, on account of the number of good brethren who dwell together within it.
Mark 12:12 — On the Gospel of Mark
And they sought to seize him, and they feared the crowd. For they understood that he had spoken this parable against them, and leaving him, they went away. The chief priests and the scribes, as if they found the Lord lying against them, sought to kill him. But by seeking this, they taught that what he had said was true. For he himself is the heir, whose unjust death he declared would be avenged by the father. Those wicked tenants, who from killing the Son of God were indeed delayed a little by human fear, until his hour had come, could never be restrained by divine love. Surely, in a moral sense, for each of the faithful, when the mystery of baptism entrusted to him is exercised by working, it is as if the vineyard he cultivates is leased out. One servant is sent, another, and a third, to receive produce, when law, psalms, prophecy, whose admonition to follow by doing well, are read. But the sent servant, afflicted with insults or beaten, is cast out, when the word heard is disdained, or (what is worse) even blasphemed. Moreover, the sent heir is killed, as far as it depends on them, who have also trampled the Son of God and insulted the spirit of grace by which he was sanctified. With the wicked tenant destroyed, the vineyard will be given to another, when the gift of grace which the proud one spurned, the humble one will be enriched. But even this, that the chief priests, scribes, and elders seeking to lay hands on Jesus are restrained by fear of the crowd, happens daily in the Church, when anyone, merely on account of the name "brother," does not love the unity of ecclesiastical faith and peace, either out of shame or fear of the multitude of good brothers living together, refrains from attacking it. Yet, as the Lord says of the most foolish bird, the ostrich, when the time comes, it raises its wings on high, because by persecuting the Church, he will rejoice to have crucified the Lord and have him as a showpiece.
Mark 12:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The Chief Priests though they sought to take Him, feared the multitude, and therefore they endeavoured to effect what they could not do of themselves, by means of earthly powers, that they might themselves appear to be guiltless of His death; and therefore it is said, And they send, unto him certain of the Pharisees and of the Herodians, to catch him in his words.
Mark 12:13 — On the Gospel of Mark
And they sent to him some of the Pharisees and Herodians, to catch him in his words. The Herodians are said to be soldiers of Herod the tetrarch, who was also at that time in Jerusalem, and in scorning and mocking the Lord, he agreed with Pilate and the Jews, as the evangelist Luke attests. Therefore, seeking to seize the Lord, the chief priests, scribes, and elders feared the crowd. And thus, since they could not do so by themselves, they attempted to accomplish it through the hands of earthly authority, so that they themselves might seem to be free of his death. For recently under Caesar Augustus, Judaea was subjected to the Romans when a census was celebrated throughout the whole world, and it had become tributary, and there was great sedition among the people, some saying that for the sake of security and peace, for which the Romans fought for all, tribute ought to be paid; but the Pharisees, who prided themselves on righteousness, contended otherwise, that the people of God, who paid tithes, and gave firstfruits, and all other things written in the law, ought not to be subject to human laws. The spark of this sedition grew so strong that after the resurrection of the Lord, the Romans pressed on and the native people, the kingdom, as well as that august temple with its religion, moreover even the light itself, chose rather to perish than to pay tribute.
Mark 12:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But this bland and crafty question was intended to induce Him in His answer rather to fear God than Cæsar, and to say that tribute should not be paid, so that the Herodians immediately on hearing it might hold Him to be an author of sedition against the Romans; and therefore they add, And carest for no man: for thou regardest not the person of any.
Mark 12:14 — On the Gospel of Mark
Those coming said to him: Teacher, we know that you are truthful, and do not care about anyone. For you do not look at the face of man, but teach the way of God in truth. Is it lawful to give tribute to Caesar, or not? This flattering and deceitful question provokes the respondent, so that he fears God more than Caesar, and says that tribute ought not to be paid, so that immediately the Herodians, hearing this, could seize him as the author of sedition against the Romans.
Mark 12:15 — On the Gospel of Mark
But knowing their deceit, he said to them: Why are you testing me? Bring me a denarius so that I may see it. And they brought it to him. Wisdom always acts wisely, so that the tempters are rather confounded by their own words: Bring me, he said, a denarius. This is a type of coin, which was accounted for ten nummi, and had the image of Caesar.
Mark 12:16 — On the Gospel of Mark
And he said to them: Whose image and inscription is this? Those who think the question of the Savior shows his ignorance, and not his design, should learn from the present passage that Jesus could certainly have known whose image was on the coin: but he asks so that he might appropriately respond to their words.
Mark 12:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) A denarius was a piece of money, accounted equal to ten smaller coins, and bearing the image of Cæsar; wherefore there follows: And he saith unto them, Whose is this image and superscription? And they said unto him, Cæsar's. Let those who think that our Saviour asked the question through ignorance and not by an economy, learn from this that He might have known whose image it was; but He puts the question, in order to return them a fitting answer; wherefore there follows: And Jesus answering said unto them, Render unto Cæsar the things that are Cæsar's, and unto God the things that are God's.
Mark 12:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) That is, tithes, first-fruits, oblations, and victims. In the same way as He gave tribute both for Himself and Peter, He also gave to God the things that are God's, doing the will of His Father.
Mark 12:17 — On the Gospel of Mark
They said to him: Caesar's. Then Jesus, answering, said to them: Render therefore unto Caesar the things which are Caesar's, and unto God the things that are God's. What he said: Render unto Caesar the things which are Caesar's, the coin, the tribute, and the money; and unto God the things that are God's, we understand as tithes, first fruits, offerings, and sacrifices. Just as he himself pays the tribute for himself and for Peter, and rendered to God the things that are God's, doing the will of the Father. Another way: Render unto Caesar the things which are Caesar's, and unto God the things that are God's. Just as Caesar demands from us the impression of his image, so too does God, that just as the coin is rendered to Caesar, so the soul illuminated and marked by the light of his countenance is rendered to God. Hence the Psalmist says: The light of your countenance, O Lord, has been signed upon us (Psalm IV). This light is also the whole of man, and true good, which is seen not with the eyes but with the mind. He said it is signed upon us, just as a coin is engraved with the image of the king. For man was made in the image and likeness of God, which he corrupted by sinning. Therefore, his true and eternal good is if he is marked again by being reborn.
Mark 12:18 — On the Gospel of Mark
The Sadducees, who say there is no resurrection, came to him. There were two sects among the Jews, one of the Pharisees and the other of the Sadducees. The Pharisees, who preferred justice of traditions and observances which they called "deuterosis," were commonly known as separated from the people. But the Sadducees, whose name means "just," also claimed what they were not. The former believed in the resurrection of both body and soul, and admitted angels and spirits; the latter, following the Acts of the Apostles, denied everything.
Mark 12:19 — On the Gospel of Mark
And they questioned him, saying: Teacher, Moses wrote for us that if a man's brother dies leaving a wife but no children, the man must marry the widow and raise up offspring for his brother. Now there were seven brothers. The first one married and died without leaving any children, and so on. Believing neither in the resurrection of bodies nor the survival of souls beyond death, they rightly concoct such a tale to ridicule those who assert the resurrection of bodies. Yet it could happen that such an event occurred in their nation.
Mark 12:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) And fitly do they frame such a fable in order to prove the madness of those who assert the resurrection of the body. Such a thing however might really have happened at some time or other among them.
Mark 12:23 — On the Gospel of Mark
In the resurrection, when they rise again, to which of them will the woman be wife? For the seven had her as a wife. They use the absurdity of the story to deny the truth of the resurrection; but mystically, these seven brothers who died without children are like all the wicked, who, throughout the entire span of this life which revolves in seven days, are barren of good works. To each of them who is taken by a miserable death, ultimately worldly living itself, which they wasted without producing any vital work, will pass away like a barren wife.
Mark 12:24 — On the Gospel of Mark
And Jesus answered them, saying: Are you not mistaken because you do not know the Scriptures or the power of God? They err because they do not know the Scriptures. And because they are ignorant of the Scriptures, consequently they do not know the power of God, which is Christ, who is the power of God and the wisdom of God (I Cor. I).
Mark 12:25 — On the Gospel of Mark
For when they shall rise from the dead, they neither marry nor are given in marriage, but are as the angels in heaven. The Latin custom does not correspond to the Greek idiom. Women are properly said to marry, and men to take wives. But let us simply understand this to mean that marrying applies to men, and being married applies to wives. If in the resurrection they neither marry nor are given in marriage, then bodies which can marry and be given in marriage shall rise. For no one says of a stone or a tree and those things which do not have genital members that they neither marry nor are given in marriage, but of those who, while able to marry, nevertheless do not marry for some reason. But what follows: "But are as the angels in heaven," a spiritual conversation is promised. For they are as the angels in heaven, who, renewed by the glory of the resurrection, enjoy the perpetual vision of God without any fear of death, without any stain of corruption, without any activity of earthly state. To which anyone desiring to ascend to the equality of angelic dignity must now condescend by acting piously towards the least of the brethren.
Mark 12:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) We must here consider that the Latin custom does not answer to the Greek idiom. For properly 1different words are used for the marriage of men, and that of women; but here we may simply understand that, marry is meant of men, and given in marriage of women.
Mark 12:26 — On the Gospel of Mark
But concerning the dead, that they will rise, have you not read in the book of Moses at the bush, how God spoke to him, saying: I am the God of Abraham, and the God of Isaac, and the God of Jacob? To confirm the truth of the resurrection, he could use many more manifest examples, among which is this: The dead will be raised, and those in the tombs will rise. And in another place: Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and others to shame and ever-lasting contempt (Dan. XII). Therefore it is asked what the Lord meant by bringing forth this testimony, which seems ambiguous or not sufficiently relevant to the truth of the resurrection. We have previously said that the Sadducees, not confessing either angels, spirits, or the resurrection of bodies, also preached the destruction of souls. These Sadducees accepted only the five books of Moses, rejecting the prophecies of the prophets. Thus it was foolish to bring forth testimonies whose authority they did not follow. Now, to prove the eternity of souls, he presents the example: I am the God of Abraham, and the God of Isaac, and the God of Jacob. Immediately he adds:
Mark 12:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or else; because after proving that the soul remained after death, (for God could not be God of those who did not exist at all,) the resurrection of the body also might be inferred as a consequence, since it had done good and evil with the soul.
Mark 12:27 — On the Gospel of Mark
He is not the God of the dead, but of the living. So, when he proved that souls remain after death (for it could not be that he was the God of those who in no way subsisted), consequently, the resurrection of bodies which performed good or bad deeds together with their souls would also be introduced.
Mark 12:28 — On the Gospel of Mark
And one of the scribes came up who had heard them disputing. And seeing that he had answered them well, he asked him which commandment was the first of all. Jesus answered him that the first of all commandments is: Hear, O Israel, the Lord your God is one God. And you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength. This is the first commandment. The second is like it: You shall love your neighbor as yourself. He says the first and greatest commandment is that before all things we each should place in our innermost heart, as the only foundation of piety. This he demonstrated more clearly in conclusion, when he said: There is no greater commandment than these. Therefore the first and greatest commandment is the acknowledgement and confession of divine unity along with the performance of good works. Good works are perfected in the love of God and neighbor. The Apostle commends this briefly in other words, saying: For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but faith working through love (Galatians 5).
Mark 12:32 — On the Gospel of Mark
And the scribe said to him: Well said, teacher, you have truly said that there is one God, and there is none other besides him. And to love him with all your heart, and with all your understanding, and with all your soul, and with all your strength, and to love your neighbor as yourself, is greater than all burnt offerings and sacrifices. It is shown by this response of the scribe that there was often a serious question debated among the scribes and Pharisees about what was the first or greatest commandment of divine law, some indeed praising offerings and sacrifices, others preferring with greater authority the works of faith and love, because many of the fathers before the law, without any custom of victims and sacrifices, pleased God through faith alone, which works through love, and were held in the highest regard by him; but none was ever found to have pleased God through holocausts and sacrifices alone without faith and love. In which opinion this scribe also declared himself to be.
Mark 12:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) He shows when he says, this is greater than all sacrifices, that a grave question was often debated between the scribes and Pharisees, which was the first commandment, or the greatest of the Divine law; that is, some praised offerings and sacrifices, others preferred acts of faith and love, because many of the fathers before the law pleased God by that faith only, which works by love. This scribe shows that he was of the latter opinion. But it continues, And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God.
Mark 12:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup) But the reason why he was not far from the kingdom of God was, that he proved himself to be a favourer of that opinion, which is proper to the New Testament and to Gospel perfection.
Mark 12:34 — On the Gospel of Mark
But Jesus, seeing that he had answered wisely, said to him: You are not far from the kingdom of God. He was not far from the kingdom of God because he was shown to be a supporter of the precepts that are characteristic of the New Testament and evangelical perfection. Hence, it must be more carefully inquired how Matthew says that the scribe here or the doctor of the law (as he calls him) was testing the Lord, asking about the first or greatest commandment, whom, according to this evangelist, the Lord asserts is not far from the kingdom of God, whereas it is evident that those who seek wisdom through testing cannot find it, and therefore cannot approach the gate of the heavenly kingdom, which is revealed only to the wise. For Scripture says: "And seek him in the simplicity of heart, because he is found by those who do not test him" (Wisdom 1). Unless perhaps we say that he came indeed to test the Lord, but hearing His response, being corrected, soon returned to the grace of piety; and whom he previously thought was to be deceived by testing, he later recognized must be followed by embracing. Or certainly, let us not consider the very temptation to be evil, as if wanting to deceive an enemy, but rather cautious, as wanting to test more thoroughly someone unknown. For it is not written in vain: "He who easily believes will become less in heart" (Sirach 19).
Mark 12:35 — On the Gospel of Mark
And answering, Jesus, teaching in the temple, said: How do the scribes say that Christ is the Son of David? For he himself says in the Holy Spirit: The Lord said to my Lord, sit at my right hand, until I put your enemies as a footstool for your feet. For David himself calls him Lord, and how is he his son? The questioning of Jesus benefits us even today against the Jews. For even those who confess that Christ is to come assert that he is a simple and holy man from the lineage of David. Therefore, let us question them, instructed by the Lord, if he is a simple man, and only a son of David, how does David call him his Lord, not with uncertain error, nor of his own will, but in the Holy Spirit. They are not reprehended for calling him David's son, but because they do not believe him to be the Son of God: indeed, he himself is both Lord of David, remaining God before the ages, and appeared as the son of David, being born as a man at the end of time. But the fact that enemies are subjected to him by the Father denotes not the weakness of the Son, but the unity of nature, because in one the other works. For the Son also subjects enemies to the Father, because he glorifies the Father on earth.
Mark 12:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But the putting own of His enemies by the Father, does not show the weakness of the Son, but the unity of nature, by which One works in the Other; for the Son also subjects the Father's enemies, because He glorifies His Father upon earth.
Mark 12:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The question of Jesus is useful for us even now against the Jews; for they, acknowledging that Christ is to come, assert that He is a mere man, a holy Person descended from David. Let us then ask them, as our Lord has taught us, if He be a mere man, and only the son of David, how David in the Holy Spirit calls Him Lord. They are not however reproved for calling Him David's son, but for not believing Him to be the Son of God. It goes on, And the common people heard him gladly.
Mark 12:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) To walk in long clothing is to go forth into public clad in garments too much ornamented, in which amongst other things, that rich man, who fared sumptuously every day, is said to have sinned.
Mark 12:38 — On the Gospel of Mark
And he said to them in his teaching: Beware of the scribes who desire to walk in long robes and be greeted in the marketplaces, and to sit in the first seats in the synagogues, and to have the first places at feasts. Walking in long robes signifies appearing in public adorned in more splendid garments, in which among other things, that rich man who feasted sumptuously every day is described as sinning. However, it should be noted that he does not forbid those to whom it is appropriate by order of office to be greeted in the marketplace, or to sit or recline in the first places, but he certainly teaches that those who love these things inappropriately, whether they possess them or not, should be avoided by the faithful as wicked, rebuking the disposition, not the rank, with just discernment. Although this too is not free from fault, if those who desire to be called teachers in the chair of Moses in the synagogue are also involved in lawsuits in the marketplace. We are certainly commanded to beware of those desiring vain glory for two reasons, believing that what they do is good and should be done, or we may be inflamed with emulation, rejoicing in vain to be praised for the good they feign.
Mark 12:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But they do not only seek for praise from men, but also for gain. Wherefore there follows, Which devour widows' houses, under the pretence of long prayers. For there are men who pretending to be just hesitate not to receive money from persons who are troubled in conscience, as though they would be their advocates in the judgment. A hand stretched out to the poor is always an accompaniment to prayer, but these men pass the night in prayer, that they may take away money from the poor.
Mark 12:40 — On the Gospel of Mark
Those who devour widows' houses under the pretense of long prayers will receive a harsher judgment. He did not merely say, "They will receive judgment," but added "harsher," to insinuate that those who stand praying in corners to be seen by people deserve condemnation. And those who engage in such practices more extensively, as though they were more religious, not only seeking praise from people but also money, are to be punished with a severer judgment. For there are those who, pretending to be righteous and of great merit before God, do not hesitate to take money from anyone of humble means and troubled by the awareness of their sins, as though they will act as their advocates in judgment. And while the outstretched hands of the poor typically bring aid through prayers, these individuals, mainly for the purpose of taking money from the poor, spend the night in prayer. To such individuals the curse of Judas fittingly applies: "When he is judged, let him come out condemned, and let his prayer become sin" (Psalm 108). When he is judged, he comes out condemned, and he takes his prayer into sin, as he, now held in high regard by humans, then finds himself not only incapable of interceding for others but also insufficient in his own merits before the divine judgment. In fact, he will bear the punishment for the very prayers by which he deceived human judgment.
Mark 12:41 — On the Gospel of Mark
And Jesus sat down opposite the treasury and watched how the crowd put money into the treasury. Because in Greek speech φυλάττειν is said to mean "to guard," and "gaza" in the Persian language means "riches," the treasury is customarily called a place where riches are kept. By this name both the chest in which the people's donations were collected for the temple's necessities and the porticoes where they were kept were called. You have an example of the porticoes in the Gospel. Jesus, He said, spoke these words in the treasury, teaching in the temple (John 8). You have about the chest in the book of Kings: And Jehoiada the priest took a chest, and bored a hole in the lid of it, and set it beside the altar, on the right side as one comes into the house of the Lord. And the priests that kept the door put all the money that was brought into the house of the Lord into it. And when they saw that there was much money in the chest, the king's scribe and the high priest came up and tied up and counted the money that was found in the house of the Lord (2 Kings 12). Therefore, the Lord, who warned that seekers of preeminence and vain glory should be avoided, who predicted with prolonged simulated prayers that judgment would be rendered, also judges those bringing gifts to the house of the Lord with a certain scrutiny, so that He may reward each according to their heart and deeds, because in the same manner the same internal judge always acts in the Church unceasingly.
Mark 12:41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The Lord, who had warned them to avoid the desire of high place and vain glory, now distinguishes by a sure test those who brought in gifts. Wherefore it is said, And Jesus sat over against the treasury, and beheld how the people cast money into the treasury. In the Greek language, phylassein means to keep, and gaza is a Persian word for treasure; wherefore the word gazophylacium. which is here used means a place where riches are kept, which name also was applied to the chest in which the offerings of the people were collected, for the necessary uses of the temple, and to the porch in which they were kept. You have a notice of the porch in the Gospel, These words spake Jesus in the treasury as He taught in the temple; and of the chest in the book of Kings, But Jehoiada the priest took a chest. (John 8:20, 2 Kings 12:9)
Mark 12:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Reckoners use the word 'quadrans' for the fourth part of any thing, be it place, money, or time. Perhaps then in this place is meant the fourth part of a shekel, that is, five pence.
Mark 12:43 — On the Gospel of Mark
And he called his disciples and said to them: Truly I tell you, this poor widow has put in more than all those who are contributing to the treasury. This place morally indeed suggests to us that anything we offer with a good intention is acceptable to God, who values not the substance of the offerings, but the conscience; he does not consider how much is in the sacrifice, but from how much it is given. According to the rules of allegory, the rich who were putting gifts into the treasury represent the Jews proud of the righteousness of the law, whereas the poor widow signifies the simplicity of the Church. She is rightly called poor, because she has cast away either the spirit of pride or the desires for temporal things, as if they were the riches of the world. She is called a widow because her husband endured death for her, and now, hidden from her eyes in the recesses of heaven, lives as if in another part of the region. She puts two mites into the treasury, because into the sight of the Divine Majesty, where the offerings of our devout works, as if written and inscribed in a definite number, are kept, she brings either love of God and neighbor or the gifts of her faith and prayer. These, considered small due to her own frailty, but accepted because of the merit of pious intention, surpass all the works of the proud Jews.
Mark 12:43 — Homilies on the Gospels 2.25
The treasure in one's heart is the intention of the thought, from which the searcher of hearts judges the outcome. Hence it quite frequently occurs that some persons perform good deeds of lesser importance with a greater reward of heavenly grace. This is because of the intention in their hearts to accomplish greater good if they could. Others, though they display greater works of virtue, are allotted smaller rewards by the Lord on account of the indifference in their lukewarm hearts. The deed of the widow who contributed two copper coins to the temple was preferred to the large contributions of those who were rich by the One who weighs what is within our hearts.
Mark 12:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) It goes on, And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury: for God does not weigh the property but the conscience of those who offer; nor did He consider the smallness of the sum in her offering, but what was the store from which it came.
Mark 12:44 — On the Gospel of Mark
For all of them have contributed out of their abundance. But she, out of her poverty, has given all she had, her whole livelihood. The Jew contributes to the gifts of God out of his abundance, who, presuming upon his own righteousness, prays to himself thus: God, I thank you that I am not like other men, extortioners, unjust, etc. (Luke 18). But the Church gives all her living to the gifts of God, understanding that all she lives is not by her own merit, but by divine grace, saying: God, be merciful to me, a sinner (Ibid.). And again: I will keep my strength for you, because you are my protector, my God; his mercy will precede me (Psalm 58).
Mark 12:44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Wherefore He adds, For all they did cast in of their abundance, but she of her want did cast in all that she had, even all her living.
Mark 13:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. lib. iv. 42) Because after the founding of the Church of Christ, Judæa was to be punished for her treachery, the Lord fitly, after praising the devotedness of the Church in the person of the poor widow, goes out of the temple, and foretold its coming ruin, and the contempt in which the buildings now so wonderful were soon to be held, wherefore it is said, And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here! (ubi sup.) But it was ordered by Divine power that after that the grace of the faith of the Gospel was made known through the world, the temple itself with its ceremonies should be taken away; lest perchance some one weak in the faith, if he saw that these things which had been instituted by God still remained, might by degrees drop from the sincerity of the faith, which is in Christ Jesus, into carnal Judaism. (ubi sup.) Again, when the Lord left the temple, all the edifice of the law and the framework of the commandments were destroyed, so that nothing could be filled up by the Jews; and now that the head has been taken away, all the limbs fight one against the other.
Mark 13:1 — On the Gospel of Mark
And as he went out of the temple, one of his disciples said to him, Teacher, behold what manner of stones and what buildings are here. And Jesus answering said to him: Do you see all these great buildings? There shall not be left one stone upon another, that shall not be thrown down. According to history, the meaning is clear. However, as the Lord departed from the temple, all the structures of the law and the composition of the commandments were so destroyed that nothing could be fulfilled by the Jews; and with the head removed, all the members clashed among themselves. And because, with faith established among the Gentiles and the Church of Christ, Judea was about to bear the worthy punishments for its perfidy, it was fitting for the Lord, after praising the devotion of the Church in the poor widow, to leave the temple, and to predict its future ruin and that the buildings then admired would soon be leveled. Divinely, it was arranged that, with the grace of the evangelical faith revealed throughout the world, the temple itself, once august with its ceremonies, would be removed, lest anyone still young and suckling in the faith, seeing those things which were made by the holy prophets and instituted by the Lord remaining, might wonder at the secular sanctity and gradually slip from the sincerity of the faith which is in Christ Jesus into carnal Judaism. Therefore, God, providing for our infirmity and desiring his Church to multiply, caused all those things to be overturned and utterly removed, so that with the shadow and type ceasing, the truth now declared throughout the world might hold the greater palm.
Mark 13:3-4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Because the Lord, when some were praising the buildings of the temple, had plainly answered that all these were to be destroyed, the disciples privately enquired about the time and the signs of the destruction which was foretold; wherefore it is said: And as he sat upon the mount of Olives, over against the temple, Peter and James and John and Andrew asked him privately, Tell us when shall these things be? and what shall be the sign when all these things shall be fulfilled. The Lord sits upon the mount of Olives, over against the temple, when He discourses upon the ruin and destruction of the temple, so that even His bodily position may be in accordance with the words which He speaks, pointing out mystically that, abiding in peace with the saints, He hates the madness of the proud. For the mount of Olives marks the fruitful sublimity of the Holy Church.
Mark 13:3 — On the Gospel of Mark
And as he sat upon the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately. Tell us when these things will be, and what will be the sign when all these things are about to be accomplished? Because as some were praising the buildings of the temple, the Lord openly responded that all these would be destroyed. The disciples secretly inquired about the time and signs of the foretold destruction. The Lord sits on the Mount of Olives opposite the temple, discussing the ruin of the temple and the destruction of the nation, so that even in the very position of his body he aligns with the words he speaks, mystically indicating that while resting in the holy, he detests the madness of the proud. For who does not see that the Mount of Olives signifies the fruitful height of the holy Church, which the Lord always delights to dwell in? For truly, that mountain was known not for having unfruitful trees and a barren forest, but for producing olives, which provide light to dispel the shadows of the night, cures for infirmities, and rest for the weary. All of which particularly happen in the Church, as it itself says: But I am like a green olive tree in the house of God; I trust in the mercy of God forever (Psalm 52).
Mark 13:5-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For many came forward, when destruction was hanging over Jerusalem, saying that they were Christs, and that the time of freedom was now approaching. Many teachers of heresy also arose in the Church even in the time of the Apostles; and many Antichrists came in the name of Christ, the first of whom was Simon Magus, to whom the Samaritans, as we read in the Acts of the Apostles, listened, saying, This man is the great power of God: wherefore also it is added here, And shall deceive many. (Acts 8:10)
Mark 13:5 — On the Gospel of Mark
And Jesus, answering, began to say to them: See that no one leads you astray. For many will come in my name saying, I am he, and they will lead many astray. Many, as the destruction of Jerusalem approached, were leaders who claimed they were christs, and reported that the time of liberation was near at hand. Many heresiarchs appeared in the Church even in the times of the apostles, who, among many other things contrary to truth, proclaimed that the day of the Lord was imminent. These the Apostle condemns in the Epistle to the Thessalonians. Many in the name of Christ were Antichrists, the first of whom is Simon Magus: to whom, as we read in the Acts of the Apostles, all who were in Samaria listened, from the least to the greatest, saying: This man is the power of God that is called great, because he had for a long time bewitched them with his magical arts (Acts 8).
Mark 13:7 — On the Gospel of Mark
But when you hear of wars and rumors of wars, do not be troubled. For such things must happen, but the end is not yet. Wars pertain to enemies, seditions to citizens. Both of these abounded abundantly from the time of the Lord's Passion among the people of the Jews, who chose a seditious robber for themselves instead of the Savior Christ. However, the apostles, as these events draw near, are warned not to be terrified, not to abandon Jerusalem and Judea, because evidently the end, which should rather be deferred until the fortieth year, namely the desolation of the province and the ultimate destruction of the city and temple, is to follow.
Mark 13:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Now from the time of the Passion of our Lord there ceased not amongst the Jewish people, who chose the seditious robber and rejected Christ the Saviour, either external wars or civil discord; wherefore it goes on: And when ye shall hear of wars and rumours of wars, be ye not troubled. And when these come, the Apostles are warned not to be afraid, or to leave Jerusalem and Judæa, because the end was not to come at once, nay was to be put off for forty years. And this is what is added: for such things must needs be; but the end shall not be yet, that is, the desolation of the province, and the last destruction of the city and temple.
Mark 13:8 — On the Gospel of Mark
Nation will rise against nation, and kingdom against kingdom, and there will be earthquakes in various places, and pestilences and famines. These are the beginnings of sorrows. In the Gospel of Luke, it is written: And there will be great earthquakes in various places, and pestilences and famines (Luke 21). It is known that these things happened literally before the last and most bitter pains, by which the entire province was devastated, or rather erased, during the time of the Jewish sedition. But kingdom against kingdom, and the pestilence of those whose speech spreads like cancer, and the famine of hearing the word of God, and the upheaval of the whole earth, and the separation from the true faith, can be better understood in heretics, who, fighting against each other, bring about the victory of the Church. Moreover, the Lord reveals why so many adversities were deservedly bestowed upon Jerusalem and the whole province of the Jews, by adding when he says:
Mark 13:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It goes on: For nation shall rise against nation, and kingdom against kingdom. (ubi sup.) Now it is on record that this literally took place at the time of the Jewish rebellion. But kingdom against kingdom, the pestilence of those whose word spreads as a canker, dearth of the word of God, the commotion of the whole earth, and the separation from the true faith, may all rather be understood of heretics who, by fighting one against the other, bring about the triumph of the Church.
Mark 13:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The Lord shows how Jerusalem and the province of Judæa merited the infliction of such calamities, in the following words: But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten. For the greatest cause of destruction to the Jewish people was, that after slaying the Saviour, they also tormented the heralds of His name and faith with wicked cruelty.
Mark 13:9 — On the Gospel of Mark
But watch yourselves, for they will deliver you up to councils, and you will be beaten in synagogues, and you will stand before kings and governors for my sake, for a testimony to them. Indeed, the very fact that the Jewish people, either alone or as the greatest cause, were the cause of their own destruction, because after the killing of the Lord Savior, they tormented the heralds and confessors of his name and faith with impious cruelty.
Mark 13:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Ecclesiastical historians testify that this was fulfilled, for they relate that all the Apostles long before the destruction of the province of Judæa were dispersed to preach the Gospel over the whole world, except James the son of Zebedee and James the brother of our Lord, who had before shed their blood in Judæa for the word of the Lord. Since then the Lord knew that the hearts of the disciples would be saddened by the fall and destruction of their nation, He relieves them by this consolation, to let them know that even after the casting away of the Jews, companions in their joy and heavenly kingdom should not be wanting, nay that many more were to be collected out of all mankind than perished in Judæa.
Mark 13:10 — On the Gospel of Mark
And the Gospel of God must first be preached to all nations. This is confirmed by Ecclesiastical histories, in which it is reported that all the apostles, long before the destruction of the province of Judea, were dispersed throughout the entire world to preach the Gospel, except James son of Zebedee, and James the brother of the Lord, who were the first in Judea to shed their blood for the word of the Gospel. Therefore, since the Lord knew that the hearts of the disciples would be troubled by the destruction and loss of their nation, He alleviates them with this consolation, so that they might know that even with the Jews being cast off, they would still have companions for the joy and heavenly kingdom, indeed gathering many more from all the nations of the world than would perish from Judea.
Mark 13:11 — On the Gospel of Mark
And when they lead you and hand you over, do not worry beforehand what you will speak, but say whatever is given to you in that hour. For it is not you who speak, but the Holy Spirit. When we are led to judges because of Christ, we must simply express our will for Christ. Moreover, it is Christ Himself who speaks in us, and the grace of the Holy Spirit is given in answering.
Mark 13:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For when we are led before judges for Christ's sake, all our duty is to offer up our will for Christ. As for the rest, Christ Himself who dwells in us speaks for us, and the grace of the Holy Ghost shall be given us, when we answer. Wherefore it goes on: For it is not ye that shall speak, but the Holy Ghost.
Mark 13:12 — On the Gospel of Mark
Brother will betray brother to death, and a father his child; and children will rise against parents and have them put to death. And you will be hated by all because of my name. But, etc. We have often seen this happen in persecutions, and there is no loyal affection among those who have different faiths.
Mark 13:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) This has often been seen in time of persecution, nor can there be any firm affection amongst men who differ in faith.
Mark 13:14 — On the Gospel of Mark
But when you see the abomination of desolation standing where it ought not, let the reader understand. Where Mark says: Standing where it ought not, in Matthew it is written: Standing in the holy place (Matthew 24); which altogether signifies the same thing, because surely the abomination of desolation ought not to stand in the holy place. When we are called to understanding, it is shown to be mystical what is said. However, it can be simply understood either concerning the Antichrist, or the image of Caesar which Pilate placed in the temple, or the equestrian statue of Hadrian, which stood for a long time in the very holy of holies place. According to the old Scripture, an idol is also called an abomination. And hence it is added, of desolation, because the idol is placed in the desolate and deserted temple.
Mark 13:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) When we are challenged to understand what is said, we may conclude that it is mystical. But it may either be said simply of Antichrist, or of the statue of Cæsar, which Pilate put into the temple, or of the equestrian statue of Adrian, which for a long time stood in the holy of holies itself. An idol is also called abomination according to the Old Testament, and he has added of desolation, because it was placed in the temple when desolate and deserted.
Mark 13:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Then let him who is on the house-top, that is, whose mind rises above carnal deeds, and who lives spiritually, as it were in the free air, not come down to the base acts of his former conversation, nor seek again those things which he had left, the desires of the world or the flesh. For our house either means this world, or that in which we live, our own flesh.
Mark 13:17 — On the Gospel of Mark
Woe unto them that are with child, and to them that give suck in those days. Woe to the present captivity for those pregnant and nursing women, whose heavy burdens of the womb or hands of their children greatly impede the necessity of flight. Read the story of the Kings, where the wife of Jonathan, by trying to avoid the evil of captivity with a hasty flight, received her son who had fallen from her bosom permanently lame.
Mark 13:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) That is, they whose wombs or whose hands, overladen with the burden of children, in no small measure impede their forced flight.
Mark 13:18 — On the Gospel of Mark
But pray that it does not happen in winter. In Matthew it is written: But pray that your flight be not in the winter neither on the Sabbath. If we wish to take this concerning the captivity of Jerusalem, when it was captured by Titus and Vespasian, they should pray that their flight may not be in winter or on the Sabbath, because in the one, the hardness of the cold blocks the way to proceed to solitude, and to hide in mountains and deserts; in the other, it is either a transgression of the law if they want to flee, or imminent death if they stay behind. But if it is understood about the consummation of the world, this instructs us lest our faith and love in Christ grow cold, nor let us be idle and sluggish in the work of God on the Sabbath of virtues. For this saying of the Lord pertains partly to the Jewish captivity which happened by the Romans, and partly to the day of judgment. For in Matthew, the disciples are understood to have asked the Lord, when He was about to speak these things: Tell us, when shall these things be, and what shall be the sign of Your coming, and of the end of the world?
Mark 13:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But if we are to understand it of the consummation of the world, He commands that our faith and love for Christ should not grow cold, and that we should not grow lazy and cold in the work of God, by taking a sabbath from virtue.
Mark 13:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or else; these words, In those days shall be affliction, properly agree with the times of Antichrist, when not only tortures more frequent, and more painful than before are to be heaped on the faithful, but also, what is more terrible, the working of miracles shall accompany those who inflict torments. But in proportion as this tribulation shall be greater than those which preceded, by so much shall it be shorter. For it is believed, that during three years and a half, as far as may be conjectured from the prophecy of Daniel and the Revelations of John, the Church is to be attacked.
Mark 13:19 — On the Gospel of Mark
For those days will be a time of tribulation such as has not been since the beginning of the creation which God created until now, nor ever will be. These words properly fit the times of the Antichrist, when not only will there be torments more frequent than they used to be, inflicted upon the faithful, but (what is worse) the operation of signs will also accompany those who inflict the torments: as the Apostle testifies, who says, "whose coming is according to the working of Satan, with all deception, signs, and lying wonders" (II Thess. II). Indeed, how many miracles and how many powers the holy martyrs often performed before their persecutors, and yet they did not wish to believe nor to cease from persecuting. Who then will be converted to the faith, an unbeliever, whose faith already believing does not fear and is shaken, when the persecutor of piety also becomes the worker of virtue, the same one who rages with torments so that Christ is denied, provokes with miracles so that the Antichrist is believed? What then will be the refuge in these things, what hope will remain for the elect, except that the higher grace, which grants the power of patience to the pious, should quickly remove the power of persecuting and tribulating from the impious? Hence it is providently added with piety:
Mark 13:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The only refuge in such evils is, that God who gives strength to suffer, should abridge the power of inflicting. Wherefore there follows: And except that the Lord had shortened those days.
Mark 13:20 — On the Gospel of Mark
And unless the Lord had shortened the days, no flesh would have been saved. But for the sake of the elect whom He chose, He shortened the days. For this tribulation, as much as it is heavier in the weight of oppressions than the others which preceded, so much more will it be moderated by the brevity of time. For it is believed that for three and a half years, as can be conjectured from the prophecy of Daniel and the Revelation of St. John, it will wage war against the Church throughout the world.
Mark 13:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Some however refer this to the time of the Jewish captivity, where many, declaring themselves to be Christs, drew after them crowds of deluded persons; but during the siege of the city there was no Christian to whom the Divine exhortation, not to follow false teachers, could apply. Wherefore it is better to understand it of heretics, who, coming to oppose the Church, pretended to be Christs; the first of whom was Simon Magus, but that last one, greater than the rest, is Antichrist. It goes on: But take ye heed: behold, I have foretold you all things.
Mark 13:21 — On the Gospel of Mark
And then if anyone says to you: Here is Christ, here there, do not believe it. For false Christs and false prophets will arise and will give signs and wonders to seduce, if it were possible, even the elect. Some refer this to the time of the Jewish captivity, where many, saying they were Christs, led astray crowds of people after them. But it should be noted that in that siege of the miserable and wretched city, there was no faithful one to whom the divine exhortation, not to follow perverse teachers, should be made: rather, all equally, both the lesser and the greater, both the besieged and the besieging, persisted alien to Christ. Hence, it is better to be understood about heretics, who, coming against the Church, would lie about being Christs. The first of whom was Simon Magus; but the last, greater than the others, is the Antichrist.
Mark 13:24 — On the Gospel of Mark
But in those days, after that tribulation, the sun will darken, and the moon will not give its light, and the stars of the sky will fall. The stars will appear obscure on the day of judgment, not because their light decreases, but because the brightness of the true light, that is, of the supreme judge, will come, when he will come in his majesty, with the Father, and the holy angels; although nothing prevents it from being rightly understood that the sun and the moon, along with the other stars, will be deprived of their light for a time, just as it is known that the sun did during the Lord's Passion. For the moon at that time, being full, lay hidden under the earth. Hence that prophecy of Joel remains imperfect up to this day: after he said, "The sun will turn into darkness," he added, "And the moon into blood, before the great and manifest day of the Lord comes" (Joel II). And Isaiah, speaking of the day of judgment, said, "And the moon will be confounded, and the sun ashamed, when the Lord of Hosts reigns in Mount Zion and in Jerusalem, and before his elders is glorified" (Isaiah XXIV). However, after the day of judgment has passed and the glory of future life has shone, when there is a new heaven and a new earth, then what the same prophet says elsewhere will occur, "And the light of the moon will be like the light of the sun, and the light of the sun will be sevenfold, like the light of seven days."
Mark 13:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For the stars in the day of judgment shall appear obscure, not by any lessening of their own light, but because of the brightness of the true light, that is, of the most high Judge coming upon them; although there is nothing to prevent its being taken to mean, that the sun and moon with all the other heavenly bodies then for a time are really to lose their light, just as we are told was the case with the sun at the time of our Lord's Passion. But after the day of judgment, when there shall be a new sky and a new earth, then shall happen what Isaiah says: Moreover, the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold. (Isa. 30:26) There follows, And the powers of heaven shall be shaken.
Mark 13:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) What wonder is it that men should be troubled at this judgment, the sight of which makes the very Angelic powers to tremble? What will the stories of the house do when the pillars shake? What does the shrub of the wilderness undergo, when the cedar of paradise is moved?
Mark 13:25 — On the Gospel of Mark
And the powers that are in the heavens will be moved. Is it any wonder that humans, who are earthly by nature and sense, are perturbed at this judgment, at the sight of which even the powers of the heavens, that is, the angelic powers, tremble? Blessed Job also attests to this, saying, "The pillars of heaven tremble, and are astonished at his reproof" (Job XXVI). What will the tablets do, then, when the pillars tremble? What will the twig of the desert endure, when the cedar of paradise is shaken?
Mark 13:27 — On the Gospel of Mark
And then he will send his angels, and they will gather his elect from the four winds, from the ends of the earth to the ends of the sky. By the four winds, he means the four quarters of the world: East, West, North, and South. And lest anyone think it was only from the four sides of the earth, and not rather from its entire bounds including the interior regions, he aptly added: From the ends of the earth to the ends of the sky, that is, from the extreme borders of the earth straight to its farthest limits, where, to those gazing afar, the circle of the sky seems to enclose the earth. Therefore, on that day, no elect will be left behind, who will not meet the Lord coming to judgment in the air, whether still living in the body or already resurrected to life from death. The reprobates also come to judgment, both those found living in the body and those resurrected to life from death. But with this distinction, that the just are gathered into the joy of their Lord; whereas his enemies, after the judgment is finished, are scattered and perish from the presence of God.
Mark 13:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By the four winds, He means the four parts of the world, the east, the west, the north, and the south. And lest any one should think that the elect are to be gathered together only from the four edges of the world, and not from the midland regions as well as the borders, He has fitly added, From the uttermost part of earth, to the uttermost part of heaven, that is, from the extremities of the earth to its utmost bounds, where the circle of the heavens appears to those who look from afar to rest upon the boundaries of the earth. No one therefore shall be elect in that day who remains behind and does not meet the Lord in the air, when He comes to judgment. The reprobate also shall come to judgment, that when it is finished they may be scattered abroad and perish from before the face of God.
Mark 13:28-29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Under the example of a tree the Lord gave a pattern of the end, saying, Now learn a parable of the fig tree, when her branch is yet tender, and putteth forth leaves, ye know that summer is near. So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. (ubi sup.) This fruitbearing of the fig tree may also be understood to mean the state of the synagogue, which was condemned to everlasting barrenness, because when the Lord came, it had no fruits of righteousness in those who were then unfaithful. (Rom. 11:25) But the Apostle has said, that when the fulness of the Gentiles is come in, all Israel shall be saved. What means this, but that the tree, which has been long barren, shall then yield the fruit, which it had withheld? When this shall happen, doubt not that a summer of true peace is at hand.
Mark 13:28 — On the Gospel of Mark
From the fig tree learn the parable: when its branch becomes tender and puts forth leaves, you know that summer is near. So also you, etc. With the example of the tree, He taught the coming of the consummation. Just as when the branches of the fig tree become tender, and the bud breaks into flower, and the bark bears leaves, you understand the coming of summer and the entrance of the west wind and of spring; so too, when you see all these things written, do not think that the end of the world is already at hand, but that certain preludes and forerunners come to show that it is near and at the doors. But this fructification of the fig tree can be understood more deeply according to mystical senses, namely concerning the state of the Synagogue, which, when the Lord came to it once because it had no fruit of justice, was condemned to eternal barrenness among those who then were unbelievers. But because the Apostle said that blindness has happened in part to Israel until the fullness of the Gentiles has come in, and so all Israel will be saved (Rom. XI). When this time comes, so that the long blindness of unbelief is taken away, and all Israel receives the light and salvation, what else will happen but that the fig tree, long barren, will yield the fruit it had denied? As it is written in the blessed Job: A tree has hope; if it is cut down, it will sprout again, and its shoots will not cease. If its roots grow old in the earth, and its trunk dies in the dust, at the scent of water it will bud and produce branches like a newly planted sapling. When you see this taken place, you will not doubt that the day of final judgment and the summer of true peace and light are near.
Mark 13:30 — On the Gospel of Mark
Amen, I say to you, this generation will not pass away until all these things take place. By the name of generation, he either signifies every kind of people or specifically the Jews. Heaven and earth will pass away, but my words will not pass away. The heaven that will pass away must be understood not as ethereal or sidereal but as the aerial, from which even the birds of heaven and clouds of heaven are named, as Peter attests saying: "The heavens existed long ago, and the earth was formed out of water and through water, by the word of God; by which the world that then existed was deluged with water and perished." The heavens that now exist and the earth, are stored up by the same word, reserved for fire for the day of judgment and the destruction of ungodly men (II Peter III), clearly teaching that not other heavens will perish by fire than those that perished by water, that is, these empty and nebulous spaces of windy air. For it is not to be believed that the water of the flood, which surpassed the tops of mountains by fifteen cubits only, reached beyond the boundaries of the air and ether. However, wherever it could reach, there indeed, according to the aforementioned opinion of blessed Peter, the fire of judgment will also reach. But if heaven and earth will pass away, it can be questioned how Ecclesiastes says: "A generation goes, and a generation comes, but the earth remains forever" (Eccl. I). But, with clear reason, heaven and earth pass away by the form they now have; however, they persist without end by essence. For the figure of this world is passing away (I Cor. VII). And to John, the angel says: "There will be a new heaven and a new earth" (Rev. XXI); which indeed are not to be newly made, but these same ones are to be renewed. Therefore, heaven and earth both pass away and will be, because they are purged by fire from the form they now have, yet are always preserved in their own nature. Hence also it is said through the Psalmist: "You will change them, and they will be changed" (Ps. CI). Indeed, this last change of theirs, they now declare to us by these revolutions by which they unceasingly alternate for our uses. For the earth fails from its winter form through dryness, flourishes again with spring moisture. The heaven is daily covered with the darkness of night, and renewed by divine light. Hence, therefore, hence let each faithful person gather, that these things both perish and yet are renewed through their renovation, which now evidently seems to be continually repaired as though from defect.
Mark 13:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) By generation He either means the whole race of mankind, or specially the Jews.
Mark 13:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The heaven which shall pass away is not the ethereal or starry heaven, but the heaven where is the air. For wheresoever the water of the judgment could reach, there also, according to the words of the blessed Peter, the fire of judgment shall reach. (2 Pet. 3) But the heaven and the earth shall pass away in that form which they now have, but in their essence they shall last without end.
Mark 13:32 — On the Gospel of Mark
However, of that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father. Arius and Eunomius rejoice as if the ignorance of the master is the glory of the disciples: and they say: "He who knows and he who is ignorant cannot be equal." But since Jesus, that is, the Word of God, made all times (for all things were made by Him, and without Him nothing was made, and in all times the day of judgment must also be, can He who knows the whole, be ignorant of a part? Therefore, a reason must be given why He is said to be ignorant. The Apostle wrote concerning the Savior: "In whom are hidden all the treasures of wisdom and knowledge" (Colossians 2). Why hidden? After the resurrection, being questioned by the apostles about the day of judgment, He answered more clearly: "It is not for you to know the times or the moments which the Father has set by His own authority" (Acts 1). When He says, it is not for you to know, He shows that He Himself knows, but it is not expedient for the apostles to know, so that, always uncertain of the coming of the Judge, they may live daily as if they were to be judged that day. Furthermore, the subsequent discourse of the Gospel makes it clear. Also teaching that the Father alone knows, He includes the Son in the Father. For every father's name is of the son.
Mark 13:33 — On the Gospel of Mark
Watch, therefore, and pray. For you do not know when the time is. Like a man who, traveling abroad, leaves his house and gives authority to his servants, etc. The Lord clearly shows why He said: "Of that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father." Because it is not expedient for the apostles to know, so that in the uncertainty of the hanging expectation they may always believe Him to be coming, whom they do not know when He will come. And He did not say, because we do not know at what hour the Lord will come, but you do not know. And, having given the example of the householder, He more clearly teaches why He conceals the day of consummation, saying:
Mark 13:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The man who taking a far journey left his house is Christ, who ascending as a conqueror to His Father after the resurrection, left His Church, as to His bodily presence, but has never deprived her of the safeguard of His Divine presence.
Mark 13:35 — On the Gospel of Mark
Therefore, keep watch; for you do not know when the Lord will come, in the evening, or at midnight, or at the cock's crow, or in the morning. Lest, when he comes suddenly, he finds you sleeping. However, the man who went on a journey and left his house, without a doubt, is Christ, who, ascending victoriously to the Father after the resurrection, left the Church corporally, which he nevertheless never deprived of the divine presence's protection, remaining in it all days until the consummation of the age. For the place of the flesh is properly the earth, which is as though led to foreign lands when it is placed in heaven through our Redeemer. But he gave his servants the power of every work, because to his faithful, granting the grace of the Holy Spirit, he gives the ability to serve in good works. He also commanded the doorkeeper to keep watch, because he orders the spiritual pastors and leaders, with diligent care, to oversee the Church entrusted to them.
Mark 13:37 — On the Gospel of Mark
But what I say to you, I say to all: Keep watch. Not only the apostles and their successors, indeed the leaders of the Church, but all are commanded to keep watch. We are all urgently ordered to guard the doors of our hearts, lest the ancient enemy break in by suggesting evil. We must each carefully avoid being found sleeping when the Lord comes. For each of us will give an account to God. He keeps watch who has the eyes of his mind open to the vision of true light. He keeps watch who, by working, keeps what he believes. He keeps watch who repels the darkness of lethargy and negligence from himself. Hence Paul says: Awake to righteousness, and do not sin (I Cor. XV). Hence he says again: It is now the hour for us to rise from sleep (Rom. XIII).
Mark 14:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. iv. 43) Pascha which in Hebrew is phase, is not called from Passion, as many think, but from passing over, because the destroyer, seeing the blood on the doors of the Israelites, passed by them, and did not smite them; or the Lord Himself, bringing aid unto His people, walked above them. (ubi sup.) The difference according to the Old Testament between the Passover and the feast of unleavened bread was, that the day alone on which the lamb was slain in the evening, that is, the fourteenth moon of the first month, was called Passover. But on the fifteenth moon, when they came out of Egypt, the feast of unleavened bread came on, which solemn time was appointed for seven days, that is, up to the twenty-first day of the same month in the evening. But the Evangelists indifferently use the day of unleavened bread for the Passover, and the Passover for the days of unleavened bread. Wherefore Mark also here says, After two days was the feast of the Passover, and of unleavened bread, because the day of the Passover was also ordered to be celebrated on the days of unleavened bread, and we also, as it were, keeping a continual passover, ought always to be passing out of this world. (ubi sup.) Not indeed, as the words seem to imply, that they feared the uproar, but they were afraid lest He should be taken out of their hands by the aid of the people.
Mark 14:1 — On the Gospel of Mark
Now it was the Passover, and the unleavened bread after two days. Passover, which is called "phase" in Hebrew, is named not from suffering as many think, but from passing over, because the destroyer, seeing the blood on the doorposts of the Israelites, passed over and did not strike them, or the Lord Himself providing aid to His people passed over them. Explaining the sacrament of this word more sublimely, the evangelist John says: "Before the feast of the Passover, Jesus knowing that his hour had come that he should pass out of this world unto the Father" (John XIII). Where he clearly declares that the day of this solemnity is mystically called the Passover through the law because the Lamb of God who takes away the sins of the world, in it, would either pass from this world, or lead us out of the servitude of Egypt through a wholesome passage. Certainly, according to the scripture of the Old Testament, there is a distinction between Passover and unleavened bread, in that Passover itself is called the single day on which the lamb was killed in the evening, that is, the fourteenth moon of the first month. The fifteenth moon, however, when they left Egypt, followed the festival of unleavened bread, which for seven days, that is, until the twenty-first day of the same month in the evening, the solemnity was established. Indeed, the evangelists interchangeably use the day of unleavened bread for Passover and Passover for the days of unleavened bread. For Mark says: "Now the Passover and the unleavened bread were after two days" (Mark XIV). Luke says: "The festival day of the unleavened bread, which is called Passover" (Luke XXII). Also, John, when on the first day of the unleavened bread, that is, the fifteenth moon, the act was being carried out, says: "And they did not enter into the Praetorium, that they might not be defiled, but might eat the Passover" (John XVIII). They did this because the day of Passover is also commanded to be celebrated with unleavened bread, and we, as if making a perpetual Passover, are always commanded to pass from this world. For on the one day the lamb was sacrificed in the evening, and seven days of unleavened bread successively followed, because Christ Jesus, having once suffered for us in the fullness of time in the flesh, commanded that through the whole time of this age (which is conducted in seven days), we must live in the unleavened bread of sincerity and truth (I Cor. V), and always by every effort, we are admonished to flee earthly desires as the bindings of Egypt, and to undertake a secret solitude of virtues as if from worldly conversation.
Mark 14:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The Lord when about to suffer for the whole world, and to redeem all nations with His blood, dwells in Bethany, that is, in the house of obedience; wherefore it is said, And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman. (ubi sup.) He says of Simon the leper, not because he remained still a leper at that time, but because having once been such, he was healed by our Saviour; his former name is left, that the virtue of the Healer may be made manifest. (ubi sup.) Alabaster is a sort of white marble, veined with various colours which is often hollowed out for boxes of ointment, because it keeps things of that nature most uncorrupt. Nard is an aromatic shrub of a large and thick root, but short, black, and brittle; though unctuous, it smells like cypress, and has a sharp taste, and small and dense leaves. Its tops spread themselves out like ears of corn, therefore, its gift being double, perfumers make much of the spikes and the leaves of the nard. And this is what is meant by Mark, when he says spikenard very precious, that is, the ointment which Mary brought for the Lord was not made of the root of nard, but even, what made it more precious, by the addition of the spikes and the leaves, the gratefulness of its smell and virtue was augmented.
Mark 14:3 — Homilies on the Gospels, Homily 2.4
We should not doubt that this was that same woman, once a sinner, who, as the Evangelist Luke reports, came to our Lord with an alabaster vase of ointment "and, standing behind him at his feet, began to bathe his feet with her tears, and she wiped them with the hair of her head, and kissed his feet and anointed them with ointment." This is the same woman, but there, she bent over and anointed only our Lord's feet, and she did this amid her tears of repentance. Here amid the joy of her righteous action she did not hesitate both to anoint his feet and to stand up to anoint his head also.
Mark 14:3 — On the Gospel of Mark
And when He was in Bethany, in the house of Simon the leper, and sat at meat. About to suffer for the entire world and to redeem all nations with His blood, He stayed in Bethany in the house of obedience, which once belonged to Simon the leper; not that the leper remained at that time, but because he who had been a leper was later cleansed by the Savior, the former name remaining, so that the power of the healer might appear. For even in the catalog of the apostles, Matthew the publican is named with his former vice and office, who certainly had ceased to be a publican. Some wish to understand Simon the leper as part of the people who believed in the Lord and were cured by Him. Simon is also called obedient.
Mark 14:4 — On the Gospel of Mark
There were some who were indignantly saying among themselves, "Why has this waste of ointment been made? For this ointment could have been sold for more than three hundred denarii, and given to the poor." Mark, like Matthew, speaks synecdochically, using the plural for the singular. For John, speaking more distinctly, testifies that Judas said this, and that out of greed, because he was a thief and had the money box and carried what was put in it. It can also be understood that other disciples either thought this or said it, or were persuaded by Judas saying it, and Matthew and Mark expressed the will of all in words, but John said it of Judas because he was a thief, while the rest rejoiced for the sake of the poor. John, however, wished to mention only him who from this occasion believed he should intimate his habit of stealing. And what follows:
Mark 14:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) And in that he says, And they murmured against her, we must not understand this to be spoken of the faithful Apostles, but rather of Judas mentioned in the plural.
Mark 14:6 — On the Gospel of Mark
But Jesus said, "Leave her alone. Why do you trouble her? She has done a good deed to me. For you always have the poor with you, and whenever you want, you can do good to them; but you will not always have me." Another question arises, why did Jesus say after the resurrection to the disciples, "Behold, I am with you always, to the end of the age" (Matthew 28), and now says, "But you will not always have me." But it seems to me in this place he speaks of his bodily presence: because he will not be with them after the resurrection as he is now in all associations and familiarity. Remembering this, the Apostle said, "Even though we have known Christ according to the flesh, yet now we know him thus no longer" (2 Corinthians 5).
Mark 14:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) To me, indeed, He seems to speak of His bodily presence, that He should by no means be with them after His resurrection, as He then was living with them in all familiarity.
Mark 14:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) As if the Lord said, What ye think is a waste of ointment is the service of my burial.
Mark 14:8 — On the Gospel of Mark
What she had, she did; she has anointed my body beforehand for burial. What you consider to be the waste of ointment is the duty of burial. It is not surprising if she gives me the good scent of her faith, since I am going to shed my blood for her.
Mark 14:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Observe also, that as Mary won glory throughout the whole world for the service which she rendered to the Lord, so, on the contrary, he who was bold enough to reprove her service, is held in infamy far and wide; but the Lord in rewarding the good with due praise has passed over in silence the future shame of the impious.
Mark 14:9 — On the Gospel of Mark
Amen, I say to you, wherever this Gospel is proclaimed in the whole world, what she has done will also be told in memory of her. Pay attention to this knowledge of future events, that He knew He would suffer after a few days, and that His Gospel would be celebrated in the whole world. It should be noted that just as Mary has achieved glory throughout the world, wherever the holy Church has spread, because of the homage of devoted piety she showed to the Lord, so, conversely, the one who did not fear to detract from her homage with a reckless tongue, has been infamously known for his treachery far and wide, and deservedly made hateful to God and men alike. But the Lord, rewarding good with worthy praise, silently overlooked the future insults of the wicked.
Mark 14:10-11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The unhappy Judas wishes to compensate with the price of his Master for the loss which he thought he had made by the pouring out of the ointment; wherefore it is said, And Judas Iscariot, one of the twelve, went unto the Chief Priests to betray him unto them. But by the words, he went out, it is shown that he was not invited by the Chief Priests, nor bound by any necessity, but entered upon this design from the spontaneous wickedness of his own mind. (ubi sup.) Many in this day shudder at the crime of Judas in selling his Master, his Lord and his God, for money, as monstrous and horrible wickedness; they however do not take heed, for when for the sake of gain they trample on the rights of charity and truth, they are traitors to God, who is Charity and Truth.
Mark 14:10 — On the Gospel of Mark
And Judas Iscariot, one of the twelve, went to the chief priests to betray him to them. Unfortunate Judas! He believes he has suffered a loss from the pouring out of the ointment and wants to compensate it with the price of his master, not even asking for a fixed amount, as if to make the betrayal seem at least lucrative, but, as if selling a worthless slave, placed it in the power of the buyers to give as much as they wanted. The fact that it says, "He went to the chief priests to betray him to them," shows that he was neither invited by the leaders nor constrained by any necessity but spontaneously entered into the plan with a wicked mind.
Mark 14:11 — On the Gospel of Mark
Upon hearing this, they rejoiced and promised to give him money. And he sought how he might opportunely betray Him. Many today are horrified by Judas's crime of selling his Lord and Master, and God with money, as something monstrous and wicked, yet they do not take heed. For when they speak false testimony against anyone for the sake of women, indeed because they deny the truth for money, they sell God for money. For He said: I am the truth. When they defile the fellowship of brotherhood with some plague of discord, they betray the Lord, because God is love. Therefore, those who spurn the commands of love and truth betray God, who is indeed love and truth, especially when they sin not out of weakness or ignorance, but in the likeness of Judas seek opportunities to change truth with lies and virtue with crime.
Mark 14:12 — On the Gospel of Mark
On the first day of unleavened bread, when they sacrificed the Passover, the disciples said to Him: Where do You want us to go and prepare for You to eat the Passover? He calls the first day of unleavened bread the fourteenth day of the first month when, having cast away the leaven, they used to sacrifice the Passover, that is, kill the lamb in the evening. Explaining this, the Apostle says: For even Christ our Passover has been sacrificed (I Cor. V). Although He was crucified on the following day, that is on the fifteenth moon, yet on this night when the lamb was sacrificed, He handed over to His disciples the mysteries of His body and blood to be celebrated, and being captured and bound by the Jews, He hallowed the beginning of His own sacrificing, that is, of His passion.
Mark 14:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) He means by the first day of the Passover the fourteenth day of the first month, when they threw aside leaven, and were wont to sacrifice, that is, to kill the lamb at even. The Apostle explaining this says, Christ our Passover is sacrificed for us. (1 Cor. 5:7) For although He was crucified on the next day, that is, on the fifteenth moon, yet on the night when the lamb was offered up, He committed to His disciples the mysteries of His Body and Blood, which they were to celebrate, and was seized upon and bound by the Jews; thus He consecrated the beginning of His sacrifice, that is, of His Passion.
Mark 14:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or else, the water is the laver of grace, the pitcher points out the weakness of those who were to show that grace to the world.
Mark 14:13 — On the Gospel of Mark
And he sends two of his disciples and says to them: Go into the city, and a man carrying a jar of water will meet you. This is indeed a sign of divine foresight, because while speaking with the disciples, he knows what will happen elsewhere. When, however, the disciples are preparing for Passover, a man carrying a jar, or according to another Gospel, a pitcher of water, meets them, to show that the mystery of this Passover is to be celebrated for the perfect cleansing of the whole world. For water signifies the washing of grace, the jar indicates the frailty of those through whom the same grace was to be administered to the world. Hence, they say: "But we have this treasure in earthen vessels" (II Cor. IV). Therefore, the disciples prepare the Passover where the jar of water is brought, to signify that the time is here when the typical blood on the doorposts of the true Passover will be removed, and the baptism of the life-giving font will be consecrated to take away the sins of the world.
Mark 14:13-15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or else, the large upper-room is spiritually the Law, which comes forth from the narrowness of the letter, and in a lofty place, that is, in the lofty chamber of the soul, receives the Saviour. But it is designedly that the names both of the bearer of the water, and of the lord of the house, are omitted, to imply that power is given to all who wish to celebrate the true Passover, that is, to be embued with the sacraments of Christ, and to receive Him in the dwelling-place of their mind.
Mark 14:14 — On the Gospel of Mark
Follow him, and wherever he enters, say to the master of the house, that the teacher says: Where is my guest room, where I may eat the Passover with my disciples? By referring to both the water-bearer and the master of the house, the omitted words are suggesting that, to all wishing to celebrate the true Passover, that is, to be imbued with the sacraments of Christ and to receive him in the hospitality of their minds, this opportunity is indicated.
Mark 14:15 — On the Gospel of Mark
And he will show you a large upper room furnished and prepared there for us, etc. The large upper room is the spiritual law, which leaving the narrowness of the letter, receives the Savior in a high place. For he who still observes the killing letter, who understands nothing in the lamb but a mere animal, certainly does less of the Passover: because he has not yet learned to grasp the majesty of the spirit in the words of God. But he who follows the water bearer, that is, the preacher of grace, into the house of the Church, prepares for Christ a banquet room in the high chamber of the mind by transcending the surface of the letter through the illuminating spirit, because he recognizes that all the mysteries of the Passover, or other decrees of the law, are his mysteries.
Mark 14:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) And it is a proof of the presence of His divinity, that in speaking with His disciples, He knows what is to take place elsewhere; wherefore it follows, And his disciples went forth, and came into the city, and found as he had said unto them; and they made ready the Passover.
Mark 14:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The Lord who had foretold His Passion, prophesied also of the traitor, in order to give him room for repentance, that understanding that his thoughts were known, he might repent. Wherefore it is said, And in the evening he cometh with the twelve. And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me.
Mark 14:17 — On the Gospel of Mark
When evening came, he arrived with the twelve. And as they reclined and ate, Jesus said, "Truly I tell you, one of you will betray me, the one who is eating with me." He who had foretold of the passion, also foretells of the betrayer, giving a place for repentance, so that when he understood that his thoughts and the secrets of his conscience were known, he might repent of his deed. And yet he does not designate him specifically, so that, being openly accused, he would not become more impudent. He places the crime within the number, so that the guilty one might act with repentance.
Mark 14:19 — On the Gospel of Mark
But they began to be sorrowful, and to say to him one by one, "Is it I?" And surely the eleven apostles knew that they were not contemplating anything like this against the Lord, but they trusted the teacher more than themselves; and fearing their own weakness, they sorrowfully inquired about a sin of which they had no consciousness.
Mark 14:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) That is, Judas, who when the others were sad and held back their hands, puts forth his hand with his Master into the dish. And because He had before said, One of you shall betray me, and yet the traitor perseveres in his evil, He accuses him more openly, without however pointing out his name.
Mark 14:20 — On the Gospel of Mark
He said to them, "One of the twelve, who is dipping his hand with me in the dish." Oh marvelous power of the Lord! First he had said, "One of you will betray me," the betrayer persists in evil, he is more clearly accused, and yet his name is not specifically designated. Judas, while the others were saddened and withdrawing their hands and forbidding food to their mouths, with the rashness and impudence by which he was about to betray the master, even puts his hand with the master into the dish, so that his audacity could falsely claim a good conscience.
Mark 14:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Woe too to that man, to-day and for ever, who comes to the Lord's table with an evil intent. For he, after the example of Judas, betrays the Lord, not indeed to Jewish sinners, but to his own sinning members. It goes on: Good were it for that man if he had never been born.
Mark 14:21 — On the Gospel of Mark
And indeed, the Son of Man goes as it is written of him. But woe to that man by whom the Son of Man is betrayed. Neither at first nor second admonished does he withdraw his foot from betrayal, but the patience of the Lord nourishes his impudence, and he treasures up wrath for himself in the day of wrath. He predicts punishment, so that whom shame did not conquer, the announced torments might correct. But today also and forever, woe to that man who malignantly approaches the table of the Lord, who with schemes hidden in mind and some crime polluting his innermost heart, does not fear to partake in the holy sacrifices of the mysteries of Christ. For even he in the example of Judas betrays the Son of Man, not indeed to sinful Jews, but yet to sinners, namely his own members, with which he presumes to desecrate that inestimable and inviolable sacrament of the Lord's body and blood. He sells God, who, neglecting His fear and love, is convicted of valuing and caring for earthly and perishable things, indeed even criminal things, in place of Him.
Mark 14:22 — On the Gospel of Mark
And as they were eating, Jesus took bread, and blessing it, broke it, and gave it to them, and said: Take, this is my body. When the solemnities of the old Passover, which were celebrated in remembrance of the ancient liberation of God's people from Egypt, were finished, he moved on to the new which he wanted the Church to observe in memory of his own redemption, so that he might substitute, in place of the flesh and blood of the lamb, the sacrament of his body and blood, and show himself to be: To whom the Lord swore and will not repent: You are a priest forever according to the order of Melchizedek (Psalm 110). He himself breaks the bread which he gives to the disciples, to show that his body's breaking would not come without his own volition and preparation, but as he says elsewhere, he has the power to lay down his life, and he has the power to take it up again. Indeed, he blessed the bread with the grace of a certain sacrament before breaking it, because the human nature he took on, which he was to suffer, he, together with the Father and the Holy Spirit, filled with the grace of divine power. He blessed and broke the bread, because he deigned to submit the assumed man to death in such a way that he might truly demonstrate that he had within him the power of divine immortality, and thus teach that he would quickly be raised from death.
Mark 14:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) When the rites of the old Passover were finished, He passed to the new, in order, that is, to substitute the Sacrament of His own Body and Blood, for the flesh and blood of the lamb. Wherefore there follows: And as they did eat, Jesus took bread; that is, in order to show that He Himself is that person to whom the Lord swore, Thou art a Priest for ever after the order of Melchizedec. (Ps. 110:4) There follows: And blessed, and brake it. (ubi sup.) He Himself also breaks the bread, which He gives to His disciples, to show that the breaking of His Body was to take place, not against His will, nor without His intervention; He also blessed it, because He with the Father and the Holy Spirit filled His human nature, which He took upon Him in order to suffer, with the grace of Divine power. He blessed bread and brake it, because He deigned to subject to death His manhood, which He had taken upon Him, in such a way as to show that there was within it the power of Divine immortality, and to teach them that therefore He would the more quickly raise it from the dead. There follows: And gave to them, and said, Take, eat: this is my body.
Mark 14:23 — On the Gospel of Mark
And taking the cup and giving thanks, he gave it to them, and they all drank from it. As he is said to be approaching his passion, he is reported to have given thanks when he took the bread. Therefore, he gives thanks, who bears the lashes of another's iniquity. And he who showed nothing worthy of being struck, humbly blesses in the beating, to show by this what each person should do under the lash of their own fault, if he bears the lashes of another's fault with equanimity; to show by this what a subject should do in correction if, placed under the lash, he gives equal thanks to the father.
Mark 14:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The wine of the Lord's cup is mixed with water, because we should remain in Christ and Christ in us. For on the testimony of John, the waters are the people, and it is not lawful for any one to offer either wine alone, or water alone, lest such an oblation should mean that the head may be severed from the members, and either that Christ could suffer without love for our redemption, and that we can be saved or be offered to the Father without His Passion. (Apoc. 17:15) It goes on: And they all drank of it.
Mark 14:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) This refers to the different circumstances of the Old Testament, which was consecrated by the blood of calves and of goats; and the lawgiver said in sprinkling it, This is the blood of the Testament which God hath injoined unto you. (Heb. 9:20. vide Ex. 24:8) It goes on: Which is shed for many.
Mark 14:24 — On the Gospel of Mark
And he said to them: This is my blood of the new testament, which shall be shed for many. Because bread strengthens the body, but wine works blood in the flesh: this is mystically related to the body of Christ, that refers to the blood. But because it is necessary that both we remain in Christ, and Christ in us, water is mixed with the wine of the Lord's cup. For according to John, the waters are the peoples. And neither water alone, nor wine alone, just as neither grain of wheat alone without the mixture and preparation of water, is permitted to be offered to anyone as bread, lest this offering be understood as signifying a separation of the head from the members, and that either Christ could have suffered without love for our redemption, or we could be saved and offered to the Father without his passion. But what he says: This is my blood of the new testament (Matthew 26), relates to the distinction of the old testament, which was dedicated with the blood of goats and calves, the legislator saying while sprinkling: This is the blood of the testament, which God has commanded unto you (Hebrews 9). For it is necessary indeed that the copies of the true are cleansed by these, but the heavenly things themselves with better sacrifices than these; according to what the Apostle through the whole epistle to the Hebrews, distinguishing between the law and the Gospel, declares with a most beautiful explanation and comprehensive reasoning.
Mark 14:25 — On the Gospel of Mark
Amen, I say to you, I will not drink of the fruit of the vine, until that day when I drink it new in the kingdom of God. The vine or vineyard of the Lord has been called the Synagogue, as all Scripture frequently testifies, and Isaiah more openly in the song sung about it: "The vineyard of the Lord of hosts is the house of Israel" (Isaiah V). From which vineyard, indeed, the Lord was drinking for a long time, although many branches turned into the bitterness of a foreign vine, because even though many in that people deviated from the straight path of faith, there were always many throughout the time of the law, whose pious thoughts and excellent virtues delighted God. But with the Lord suffering in the flesh and rising from the dead, it was time for that legal and figurative observance to cease, and for those things which were carried out according to the letter to be transferred into a spiritual sense and held better in the new testament, with the grace of the Holy Spirit helping. Therefore, going to His passion, the Lord said: I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God. As if He said openly: I will no longer delight in the carnal ceremonies of the Synagogue, in which even those sacred rites of the paschal lamb held a special place. For the time of my resurrection will come, that day will come, when I, placed in the kingdom of God, that is, exalted in the glory of immortal life, will be filled with new joy together with you, from the fountain of the grace of the Spirit regenerated in the salvation of that same people.
Mark 14:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or else, Isaiah testifies that the synagogue is called the vine or the vineyard of the Lord, saying, The vineyard of the Lord of hosts is the house of Israel. (Is. 5:7) The Lord therefore when about to go to His Passion, says, I will drink no more of the fruit of the vine, as if He had said openly, I will no longer delight in the carnal rites of the synagogue, in which also these rites of the Paschal Lamb have held the chief place. For the time of my resurrection shall come, that day shall come, when in the kingdom of heaven, that is, raised on high with the glory of immortal life, I will be filled with a new joy, together with you, for the salvation of the same people born again of the fountain of spiritual grace.
Mark 14:26 — On the Gospel of Mark
And when they had sung a hymn, they went out to the Mount of Olives. This is what we read in the psalm: "The poor shall eat and be satisfied; those who seek the Lord will praise Him" (Psalm 21). The hymn can also be understood as the one which the Lord, according to John, sang while giving thanks to the Father, in which, lifting His eyes up, He prayed for Himself, for the disciples, and for those who would believe through their word. And beautifully, He led the disciples, who had been imbued with the sacraments of His body and blood and commended to the Father with a hymn of holy intercession, to the Mount of Olives, to symbolically show that through the reception of His sacraments and by the aid of His intercession, we ought to ascend to the higher gifts of virtues and the charismata of the Holy Spirit, by which we might be anointed in heart.
Mark 14:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) That hymn in the Gospel of John (John 17.) may also be meant, which the Lord sang, returning thanks to the Father, in which also He prayed, raising His eyes to heaven, for Himself and His disciples, and those who were to believe, through their word. (ubi sup.) Beautifully also does the Lord lead out His disciples, when they had tasted His Sacraments, into the mount of Olives, to show typically that we ought through the reception of the Sacraments to rise up to higher gifts of virtue, and graces of the Holy Ghost, that we may be anointed in heart.
Mark 14:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But the Lord foretells to His disciples what is about to happen to them, that when they have gone through it, they may not despair of salvation, but work out their repentance, and be freed; wherefore there follows: And Jesus saith unto them, All ye shall be offended because of me this night. (ubi sup.) This is written in different words in Zecharias, and in the person of the Prophet it is said to the Lord; Smite the shepherd, and the sheep shall be scattered. (Zech. 13:7)
Mark 14:27 — On the Gospel of Mark
And Jesus said to them: You will all be scandalized in this night. He foretells what they will suffer so that when they suffer, they do not despair of salvation but find release by repenting. And He specifically added, "in this night you will be scandalized," because just as those who get drunk, get drunk at night, so also those who suffer scandal, suffer it in the night and in darkness. But let us say: "The night is far spent, the day is at hand" (Romans 13).
Mark 14:29 — On the Gospel of Mark
Peter said to Him: Even if all are scandalized, yet not I. This is neither recklessness nor falsehood, but the faith of the Apostle Peter and his ardent zeal towards the Lord the Savior.
Mark 14:29-30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Peter then promised in the ardour of his faith, and the Saviour as God knew what was to happen. Wherefore it goes on: And Jesus said unto him, Verily I say unto thee, that this day, even in this night, before the cock crow twice, thou shalt deny me thrice.
Mark 14:30 — On the Gospel of Mark
And Jesus said to him: Truly, I say to you that today, in this very night, before the rooster crows twice, you will deny me three times. And Peter, in the fervor of his faith, made a promise, and the Savior, as God, knew the future. And note that Peter denies in the night, and denies three times. But after the rooster crowed, and as the darkness lessened, the approaching light was announced, he turned and wept bitterly, washing away the filth of the threefold denial with his tears. It should certainly not be thought to be contrary that Mark says: Before the rooster crows twice, you will deny me three times, while the other evangelists simply say: Before the rooster crows, you will deny me three times. For the entirety of Peter's denial is a threefold denial. Because he remained in that same denial, with the intent and purpose of falsehood, until, reminded of what he had been foretold, he was healed with bitter weeping and sorrow of the heart. But this entire, that is, threefold denial, if it had begun after the first crowing of the rooster, the three who said that the Lord had spoken truly that before the rooster crows, Peter would deny him three times would seem to have spoken falsely. Again, if he had completed the whole threefold denial before the rooster began to crow, Marcus would be found to have said in vain from the person of the Lord: Truly I say to you that you, in this night, before the rooster crows twice will deny me three times. But because that threefold denial began before the first crowing of the rooster, those three paid attention not to when Peter would complete it, but to how extensive it would be, and when it would begin, that is, threefold before the rooster crows, although it could be understood entirely in his mind before the first crowing of the rooster. Although indeed the beginning of those words of denial was before the first crowing, and after the second crowing the entire threefold denial was completed, nevertheless by the disposition of his mind and the fear of Peter, it was conceived entirely before the first crowing. Nor does it matter over how many intervals of delay the threefold voice was announced, since his heart, even before the first crowing, possessed it entirely, so deeply was it imbued with such great fear that he could deny the Lord, not only once, but a second and third time when questioned, so that to those considering attentively and diligently how one who has already committed adultery in his heart if he looks at a woman lustfully, so Peter, whenever he expressed in words the fear which he had so vehemently conceived in his mind, that extended up to the third denial of the Lord, the entire threefold denial must be attributed to that moment when such sufficient fear for a threefold denial overtook him.
Mark 14:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The faith of the Apostle Peter, and his burning love for our Lord, is shown in what follows. For it goes on: But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise.
Mark 14:32 — On the Gospel of Mark
And they come to a place called Gethsemane. The place of Gethsemane is shown to this day, where the Lord prayed, at the foot of the Mount of Olives, now a church built above it. However, Gethsemane is interpreted as the valley of the fat ones or the fatness. Indeed, not only the sayings or deeds of our Savior, but also the places and times in which he works and speaks, are full of mystical figures (as often said), when the Lord prays on the mountain, as if silently admonishing us that only high things should be sought by praying, and that we should supplicate for heavenly goods. But when he prays in the valley, and this in the valley of the fat ones or fatness, he equally insinuates to us humility always in prayers, and the internal fatness of love to be preserved, that none should dare, as it were, to boast his merits before God in prayer in the example of the proud Pharisee, but rather with humble voice and mind proclaim: God, be merciful to me a sinner (Luke XVIII). Nor bearing a heart dry of love for the neighbor, to placate the Creator's grace, should he kneel, like the one who, not willing to forgive a hundred denarii to his brother which he owed him, in vain prayed for ten thousand talents to be forgiven to him by his lord. Nor having a heart fasting from the love of the Creator, should he in prayer seek any temporal things rather than his vision, to be counted among those of whom he said: For they have received their reward (Matthew VI). To place one's thought in the low, what else is it but a certain dryness of mind? But those who intellectually already feed on the food of inner delight by holy desires of heavenly things, as it were, grow fat by more ample nourishment. For this fatness the Psalmist longed to be filled, when he said: My soul shall be satisfied as with marrow and fatness (Psalm LXII). As regards the dispensation of the Lord's passion itself, it is fittingly appropriated to death, that the Lord prayed in the valley of fatness, because through the valley of humility and the fatness of charity he underwent death for us. For he humbled himself, being made obedient to the Father unto death (Philippians II). And greater love than this no man has, that a man lay down his life for his friends (John XV).
Mark 14:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The place Gethsemane, in which the Lord prayed, is shown up to this day at the foot of the Mount of Olives. The meaning of Gethsemane is, the valley of the fat, or of fatness. Now when our Lord prays on a mountain, He teaches us that we should when we pray ask for lofty things; but by praying in the valley of fatness, He implies that in our prayer humility and the fatness of interior love must be kept. He also by the valley of humility and the fatness of charity underwent death for us.
Mark 14:33 — On the Gospel of Mark
And He takes Peter, and James, and John with Him, and began to be afraid and to be very sorrowful. And He said to them: My soul is sorrowful even unto death. Christ is afraid, while Peter is not afraid. Christ is afraid; Peter says: I will lay down my life for you (John 13). Christ says: My soul is troubled. Both are true, and each is full of reason, because the one who is lower does not fear, and the one who is higher carries the emotion of fear. For he, as a man, does not understand the power of death. But He, being established as God in the body, exposes the frailty of the flesh, so that the impiety of those who deny the mystery of the Incarnation might be excluded. Indeed, He said this, and Manichaeus did not believe, Valentinus denied, and Marcion judged it a phantom. However, He equaled the human set forth in the truth of the body to such an extent by emotion, that He would say: Nevertheless, not as I will, but as You will (Matthew 26). Therefore He took up my will, took up my sorrow. I confidently name sorrow because I preach the cross. My will is what He called His own. Because as a man He took up my sorrow, as a man He spoke.
Mark 14:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) As being God, dwelling in the body, He shows the frailty of flesh, that the blasphemy of those who deny the mystery of His Incarnation might find no place; for having taken up a body, He must needs also take up all that belongs to the body, hunger, thirst, pain, grief; for the Godhead cannot suffer the changes of these affections.
Mark 14:34 — On the Gospel of Mark
Endure here, and keep watch. And when he had gone on a little further, he fell to the ground. What he commands, endure here, and keep watch, does not forbid sleep, whose time had not come with impending danger, but the sleep of infidelity and the numbness of the mind. And after giving them the command to endure and keep watch with him, proceeding a little further, he fell on his face and showed the humility of the mind through the habit of the flesh.
Mark 14:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He does not mean natural sleep by the sleep which He forbids, for the time of approaching danger did not allow of it, but the sleep of unfaithfulness, and the torpor of the mind.
Mark 14:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But going forward a little, He falls on His face, and shows his lowliness of mind, by the posture of His body. Wherefore there follows: And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him.
Mark 14:35 — On the Gospel of Mark
And he prayed that if it was possible the hour would pass from him, and said: Abba, etc. What was that voice, except the sound of our weakness? Many still frail ones grieve at the future death; but let them have a right heart, let them avoid death as much as they can; but if they cannot, let them say what the Lord himself, not for himself, but for us said. For what did he say? Father, if it is possible, let this cup pass from me. Behold you have the human will expressed. Now see the right heart.
Mark 14:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But He prays, that the cup may pass away, to show that He is very man, wherefore He adds: Take away this cup from me. But remembering why He was sent, He accomplishes the dispensation for which He was sent, and cries out, But not what I will, but what thou wilt. As if He had said, If death can die, without my dying according to the flesh, let this cup pass away; but since this cannot be otherwise, not what I will, but what thou wilt. Many still are sad at the prospect of death, but let them keep their heart right, and avoid death as much as they can; but if they cannot, then let them say what the Lord said for us.
Mark 14:36 — On the Gospel of Mark
And so He says: Not as I will, but as You will (Ibid.). My sorrow is what He took up with my emotion. Therefore He grieved for me, who had nothing to grieve for Himself. And setting apart the delight of eternal divinity, He is affected by the weariness of my weakness. My soul, He says, is sorrowful even unto death. The Lord is not sorrowful because of death, for He is offended by the condition of bodily emotion, not by the fear of death. For He who took on the body had to undergo all that pertains to the body, such as hunger, thirst, anguish, and sorrow. However, divinity is not altered by these emotions.
Mark 14:37 — On the Gospel of Mark
And coming, he found them sleeping, and said to Peter: Simon, are you sleeping? Could you not watch one hour? He who had previously said: Even if all are scandalized, I will never be scandalized, now, in the greatness of his sorrow, cannot overcome sleep.
Mark 14:38 — On the Gospel of Mark
Watch and pray, that you may not enter into temptation. It is impossible for the human soul not to be tempted. Hence, in the Lord's Prayer we say: And lead us not into temptation (Matthew VI); which we cannot endure: not rejecting temptation entirely, but imploring the strength to withstand in temptations. Therefore, in the present, he does not say: Watch and pray, lest you be tempted, but, lest you enter into temptation. That is, lest the ultimate temptation overcomes you and ensnares you in its traps. For example, the martyr who shed his blood for the confession of the Lord was indeed tempted, but he was not entangled in the snares of temptation. However, he who denies falls into the snares of temptation.
Mark 14:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) He does not say, Pray that ye may not be tempted, because it is impossible for the human mind not to be tempted, but that ye enter not into temptation, that is, that temptation may not vanquish you. (ubi sup.) He here represses the rash, who think that they can compass whatever they are confident about. But in proportion as we are confident from the ardour of our mind, so let us fear from the weakness of our flesh. For this place makes against those, who say that there was but one operation in the Lord and one will. For He shows two wills, one human, which from the weakness of the flesh shrinks from suffering; one divine, which is most ready. It goes on: And again he went away and prayed, and spake the same words.
Mark 14:39 — On the Gospel of Mark
And again, he went away and prayed, saying the same words; and returning again, he found them sleeping. He alone prays for all, just as he alone suffers for all. The eyes of the apostles were weakening and oppressed with the nearby denial.
Mark 14:41 — On the Gospel of Mark
And he came the third time, and said to them: Sleep now, and take your rest; it is enough. When he had said: Sleep now, and take your rest, and added: It is enough, and then introduced: The hour is come; behold, the Son of Man is betrayed into the hands of sinners, and so on, it is understood that, after He had said to them: Sleep and take your rest, the Lord kept silent for a while so that what He foretold might be fulfilled, and then added: Behold, the hour is at hand, or the hour has come. Therefore, after saying those words, it is placed as 'it is enough,' meaning that the time for resting is now sufficient. But since the mention of the Lord's silence was not included, it constrains the understanding, making it necessary to seek another interpretation in those words.
Mark 14:42 — On the Gospel of Mark
Rise up, let us go. Behold, he who betrays me is at hand. After praying a third time, and commanding the fear of the apostles, followed by penance, to be corrected, secure in His passion, He proceeds to His persecutors, and voluntarily offers Himself to be killed, saying to the disciples: Rise up, let us go. Behold, he who betrays me is at hand. Let him not find us as fearful and hesitant, but let us go to death willingly, so they may see our confidence and joy in suffering.
Mark 14:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) After that our Lord had prayed three times, and had obtained by His prayers that the fear of the Apostles should be amended by future repentance, He, being tranquil as to His Passion, goes to His persecutors, concerning the coming of whom the Evangelist says, And immediately, while he yet spake, cometh Judas Iscariot, one of the twelve.
Mark 14:44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But Judas had still something of the shame of a disciple, for he did not openly betray Him to his persecutors, but by the token of a kiss. Wherefore it goes on: And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely.
Mark 14:44 — On the Gospel of Mark
Now the betrayer had given them a sign, saying: Whomsoever I shall kiss, etc. Indeed, an impudent and wicked confidence, to call Him Master and to give a kiss to Him whom he was betraying. However, he still had something of the disciple's shame, since he did not openly hand Him over to the persecutors, but by the sign of a kiss. The Lord received the kiss of the betrayer, not to teach us to deceive, but so that He would not appear to evade the traitor, and also fulfilling that which was written in David: I was peaceful with those who hate peace (Psalm 119).
Mark 14:45-46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) With envy and with a wicked confidence, he calls Him master, and gives Him a kiss, in betraying Him. But the Lord receives the kiss of the traitor, not to teach us to deceive, but lest he should seem to avoid betrayal, and at the same time to fulfil that Psalm, Among them that are enemies unto peace, I labour for peace. (Ps. 120:5) It goes on: And they laid hands on him, and took him.
Mark 14:46 — Homilies on the Gospels 2.3
At last, after five days, having observed up to that point the sacraments of the old Passover, he brought them to perfection, and handed over the new sacraments to his disciples to be observed from that time forward. Then, having gone out to the Mount of Olives, he was seized by the Jews and crucified the next morning. He redeemed us from the sway of the devil on that very day when the ancient people of the Hebrews remembered casting aside the yoke of slavery under the Egyptians by the immolation of a lamb.
Mark 14:47 — On the Gospel of Mark
One of those standing near drew his sword and struck the servant of the high priest, cutting off his ear. Peter did this, as the evangelist John declares, indeed with the same ardor of mind with which he had done other things. For he knew how Phinehas, by punishing the sacrilegious, had received the reward of the eternal priesthood. But Luke adds that the Lord, touching the servant's ear, healed him. Therefore, the Lord never forgets his mercy, who even does not allow his enemies to be wounded. They inflict death on the just, He heals the wounds of his persecutors. Mystically teaching that even those who had contracted the wound of the soul by consenting to his death, if they made the fruit of repentance worthy, they could merit salvation.
Mark 14:47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Peter did this, as John declares, with the same ardent mind with which he did all things; for he knew how Phineas had by punishing sacrilegious persons received the reward of righteousness and of perpetual priesthood.
Mark 14:48-49 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) As if He had said, it is foolish to seek with swords and staves Him, who offers Himself to you of His own accord, and to search, as for one who hides Himself, by night and by means of a traitor, for Him who taught daily in the temple.
Mark 14:48 — On the Gospel of Mark
And Jesus, answering, said to them: "Have you come out as against a robber, with swords and clubs to capture me? etc." He said, it is foolish to seek him with swords and clubs who freely surrenders to your hands; and to search for him at night as if he were hiding and avoiding your sight, who teaches daily in the temple. But you gather against me in the dark because your power is in the darkness.
Mark 14:50 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) In this is fulfilled the word, which the Lord had spoken, that all His disciples should be offended in Him that same night.
Mark 14:50 — On the Gospel of Mark
Then his disciples, leaving him, all fled. The word of the Lord which he had spoken was fulfilled, that all his disciples would be scandalized in him that very night. For even if, by the crowd permitting to the Lord's request, they fled, as John writes, they nonetheless showed the fear and timidity of their mind, that they were more ready to take refuge in flight than to endure suffering with Christ in confidence.
Mark 14:51-52 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) There follows: And there followed him a certain young man, having a linen cloth cast about his naked body, that is, he had no other clothing but this linen cloth. It goes on: And they laid hold on him, and he left the linen cloth, and fled from them naked. That is, he fled from them, whose presence and whose deeds he abhorred, not from the Lord, for whom his love remained fixed in his mind, when absent from Him in body.
Mark 14:51-52 — On the Gospel of Mark
But it is to be noted narrowly that the evangelist writing about this young man does not say that he fled from the company or fled from following the Lord, but, he says, rejecting the linen cloth, he fled naked from them. For he fled from the enemies, whose presence and deeds he detested; he did not flee from the Lord and his Master, whose love fixed in his heart he preserved even absent in the body. Nor is there anything to prevent us from understanding that this young man was John, the disciple beloved above others by the Master. For that he was a young man at that time is indicated by his long life afterward in the flesh. For it could have happened that, having slipped from the hands of his captors for a moment, he soon, having resumed his garment, returned and mingled among the crowd leading Jesus, as if he were one of them, until he reached the high priest's courtyard where he was known, as he himself recounts in his Gospel. But just as Peter, who washed away the sin of his denial with the tears of repentance and completely eradicated it by confessing his love for the Lord, showing the recovery of those who fall in martyrdom, so the other disciples, who avoided the moment of capture by fleeing, teach the caution of fleeing to those who feel themselves less capable of enduring torments. For it is much safer for them to seek the protection of hiding places than to expose themselves to the danger of contests. Thus also this young man, who, rejecting the linen cloth, fled naked from the impious ones, designates their work and mind who, in order to be more secure from the attacks of the enemies, throw away whatever they seem to possess in this world and learn to serve the Lord naked rather than by adhering to the things of the world, giving the adversaries matter for tempting and recalling them from God: following the example of the blessed Joseph who, leaving his garment in the hands of the adulteress, leapt out, preferring to serve God naked rather than, clothed in the desires of the world, to serve the prostitute.
Mark 14:51 — On the Gospel of Mark
A certain young man followed him, clothed in a linen cloth over his naked body, and they seized him. But he, leaving the linen cloth behind, fled from them naked. When it says 'clothed in a linen cloth over his naked body,' it is implied on the body, that is, on the naked body, because he had no other clothing than only the linen cloth. But who this young man was, the evangelist does not say. Whoever he was, he proves that a greater love for the Lord remained in him than in the others, who, while they were already fleeing, he, bound by the bond of love, did not cease to follow him until he was apprehended by the enemies. Although he had not yet perfected love, who could even while being held flee from the companionship of the Savior. Because just as perfect love casts out fear (1 John IV), so fear, besieging the mind, proves imperfect love.
Mark 14:53 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) He means by the High Priest Caiaphas, who (as John writes) was High Priest that year, of whom Josephus relates that he bought his priesthood of the Roman Emperor. There follows: And with him were assembled all the Chief Priests and the elders and the scribes.
Mark 14:53 — On the Gospel of Mark
And they led Jesus to the high priest. The high priest means Caiphas, who (as the evangelist John writes) was the high priest of that year. Josephus also testifies in agreement about this, saying that he obtained the high priesthood without merit from the Roman ruler. Therefore, it is not surprising if an unjust high priest judges unjustly.
Mark 14:54 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But rightly does he follow afar off, who is just about to betray Him; for he could not have denied Christ, if he had remained close to Him. There follows, And he sat with the servants, and warmed himself at the fire.
Mark 14:54 — On the Gospel of Mark
But Peter followed from a distance, etc. Deservedly he followed from a distance, who was soon to deny him. For he could not have denied if he had clung closely to Christ. Yet in this, he is most greatly venerable to us with admiration because he did not leave the Lord even when he was afraid. For what he fears is due to nature; what he follows is due to devotion; what he denies is due to deception; what he repents of is due to faith. Another interpretation: Peter following the same Lord from a distance to the passion signified that the Church would indeed follow, that is, imitate the passion of the Lord, but from a far distance. For the Church suffers for itself, but He for the Church.
Mark 14:58 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) He had said also, I will raise up, meaning a thing with life and soul, and a breathing temple. He is a false witness, who understands words in a sense, in which they are not spoken.
Mark 14:58 — On the Gospel of Mark
And some standing up bore false witness against him, saying: We heard him say: I will destroy this temple made with hands, and after three days I will build another not made with hands. How are they false witnesses if they say things which we read that the Lord said? But a false witness is he who does not understand statements in the same sense as they are spoken. For the Lord had spoken about the temple of his body. Yet they slander even the very words, and by adding or changing a few, they seem to create a just accusation. The Savior had said: Destroy this temple. They change it and say: I will destroy this temple made with hands. He says, you destroy, not I. Because it is unlawful for us to bring death upon ourselves. Then they twist it: and after three days I will build another not made with hands, so that it appears he spoke specifically about the Jewish temple. But the Lord, to show that the living and breathing body is the temple, had said: And I will raise it up in three days. Building is one thing, raising is another.
Mark 14:60 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The more Jesus remained silent before the false witnesses who were unworthy of His answer, and the impious priests, the more the High Priest, overcome with anger, endeavoured to provoke Him to answer, that he might find room for accusing Him, from any thing whatever which He might say. Wherefore it is said, And the High Priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee? The High Priest, angry and impatient at finding no room for accusation against Him, rises from his seat, thus showing by the motion of his body the madness of his mind.
Mark 14:60 — On the Gospel of Mark
And the high priest, rising up in the midst, asked Jesus, saying: Do you answer nothing to what is objected against you by these men? But he was silent and answered nothing. Impetuous and impatient anger, finding no place for slander, shakes the high priest from his seat to show the madness of his mind with the movement of his body. The more Jesus was silent towards the false witnesses and impious priests unworthy of his response, the more the high priest, overcome with fury, provokes him to respond, so that at any chance of speaking he finds a place for accusing. Nonetheless, Jesus remains silent. For he knew, as if God, whatever he had answered, it would be twisted for slander.
Mark 14:61 — On the Gospel of Mark
Again the high priest asked him, and said to him: Are you the Christ, the son of the Blessed? Jesus said to him: I am. In Matthew it is written that to the high priest asking and adjuring him if he was the Christ, he answered: You have said it (Matt. 26). For which Mark placed: I am, to show that what Jesus says to him: You have said it, is as much as if he had said: I am.
Mark 14:62 — On the Gospel of Mark
And you will see the Son of Man sitting at the right hand of power, and coming with the clouds of heaven. Therefore, if for you in Christ, O Jew, pagan, and heretic, contempt, weakness, and the cross are an insult, see that through these the Son of Man is to sit at the right hand of God the Father, and, born from the Virgin's womb as a man, is to come in His majesty with the clouds of heaven. Hence, the Apostle also, after describing the rejection of the cross, saying that He humbled Himself, became obedient unto death, even death on a cross, added and said: Therefore God also exalted Him and gave Him the name that is above every name, that at the name of Jesus every knee should bow, in heaven, on earth, and under the earth, and every tongue confess that Jesus Christ is in the glory of God the Father (Philipp. II).
Mark 14:62 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) If therefore to thee, O Jew, O Pagan, and heretic, the contempt, weakness, and cross in Christ are a subject of scorn, see how by this the Son of Man is to sit at the right hand of the Father, and to come in His majesty on the clouds of heaven.
Mark 14:63 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But it was also with a higher mystery, that in the Passion of our Lord the Jewish priest rent his own clothes, that is, his ephod, whilst the garment of the Lord could not be rent, even by the soldiers, who crucified Him. For it was a figure that the Jewish priesthood was to be rent on account of the wickedness of the priests themselves. But the solid strength of the Church, which is often called the garment of her Redeemer, can never be torn asunder.
Mark 14:63 — On the Gospel of Mark
But the high priest, rending his garments, said: Why do we still need witnesses? You have heard the blasphemy. The same fury that had shaken him from the priestly throne provokes him to rend his garments. He rends his garments to show that the Jews had lost priestly glory and had an empty seat of the high priest. It is also a custom among the Jews, when they hear something blasphemous and seemingly against God, to rend their garments. We read that Paul and Barnabas did this too when they were honored with divine worship in Lycaonia. However, because Herod did not give honor to God but acquiesced to the excessive favor of the people, he was immediately struck by an angel. But in a higher mystery, it happened that during the Lord's passion, the high priest of the Jews himself rent his garments, while the tunic of the Lord could not be rent by even the soldiers who crucified him. It was prefigured that the priesthood of the Jews would be rent for the crimes of their priests and completely dissolved from its state of integrity; however, the solidity of the holy universal Church, which is often called the garment of its Redeemer, could never be rent. Rather, even if the Jews, the Gentiles, the heretics, or the wicked Catholics despise the humility of the Lord Savior, its inviolate chastity will remain until the end of the age in those whom He finds chosen.
Mark 14:65 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) By saying, Prophesy, who is he that smote thee, they mean to insult Him, because He wished to be looked upon as a prophet by the people.
Mark 14:65 — On the Gospel of Mark
And some began to spit on him, and to cover his face, and to buffet him, and to say to him: Prophesy. And the officers struck him with the palms of their hands. The prophecy was fulfilled here which says: I gave my cheeks to the smiters, and I did not hide my face from confusion and spitting (Isaiah 50:6). But he who was struck then with buffetings from the Jews is now also struck by the blasphemies of false Christians. He who was then spat upon with the saliva of the unbelievers is now even to this day dishonored and provoked with insults by the frenzied only in name faithful. They covered his face, not so that he would not see their crimes, but so that they themselves, as they once did to Moses, might hide from themselves the grace of his knowledge. For if they believed Moses, they might perhaps also believe in the Lord. That veil remains until this day upon their hearts not revealed. But it has been taken away for us who believe in Christ. For it was not in vain that the veil of the temple was torn in two at the moment he died, and the things that had been hidden throughout the whole time of the law, and had been concealed from the carnal Israel, were made manifest to the worshippers of the New Testament in the sanctum sanctorum secrets. But what they say to him: Prophesy, and according to other evangelists: Prophesy who is the one who struck you; they do this as if in scorn of him who wished to be considered a prophet by the people. But he himself arranging what he suffers, everything is done for us, as Peter exhorts: Since Christ suffered in the flesh, let us arm ourselves with the same thought, and be prepared to endure the mocking insults for his name.
Mark 14:66 — On the Gospel of Mark
And while Peter was in the courtyard below, one of the maidservants of the high priest came. And when she saw Peter warming himself, looking at him she said: You also were with Jesus of Nazareth, etc. What does it mean that the maidservant first betrayed him, when surely men could have recognized him more? unless it is that this sex might also appear to have sinned in the death of the Lord and that this sex might also be redeemed through the passion of the Lord. And therefore the woman first receives the mystery of the resurrection, and keeps the commandments to abolish the ancient error of transgression.
Mark 14:66 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(upi. sup.) But what can be meant by his being first recognised by a woman, when men were more able to know him, if it be not that that sex might be seen to sin in the death of our Lord, and that sex be redeemed by His Passion? It goes on: But he denied, saying, I know not, neither understand I what thou sayest.
Mark 14:68 — On the Gospel of Mark
And he went out before the courtyard, and the cock crowed. Of this crowing of the cock, the other evangelists are silent, though they do not deny that it happened, just as many others pass over in silence many things which others recount.
Mark 14:68 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The other Evangelists do not mention this crowing of the cock; they do not however deny the fact, as also some pass over many other things in silence, which others relate. There follows: And a maid saw him again, and began to say to them that stood by, This is one of them
Mark 14:69 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) By this denial of Peter we learn, that not only he denies Christ, who says that He is not the Christ, but he also, who although he is a Christian, denies himself to be such. For the Lord did not say to Peter, Thou shalt deny thyself to be my disciple, but, Thou shalt deny me; he therefore denied Christ, when he said that he was not His disciple.
Mark 14:69 — On the Gospel of Mark
Again, when the maid saw him, she began to say to those standing around: This man is one of them. But he denied it again. The one accusing him now should not be believed to be the same as before. For Matthew says very clearly: When he went out to the gate, another saw him and said to those who were there (Matthew 26), etc. From this denial of Peter, we learn not only that Christ is denied by someone who says He is not Christ, but also by someone who, when He is, denies that he himself is a Christian. However, the Lord did not say to Peter: You will deny my disciple, but: You will deny me. So he denied Him when he denied being His disciple.
Mark 14:70 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) There follows: And a little after, they that stood by said again to Peter, Surely thou art one of them, for thou art a Galilæan, and thy speech agreeth thereto. Not that the Galilæans spoke a different tongue from the inhabitants of Jerusalem, for they were both Hebrews, but that each province and region has its own peculiarities, and cannot avoid a vernacular pronunciation.
Mark 14:70 — On the Gospel of Mark
And after a little while, those standing by said to Peter again: Truly you are one of them, for you are a Galilean. Not that Galileans spoke a different language than the Jerusalemites, for both were Hebrews, but that every province and region has its peculiarities, and it cannot avoid the native accent. Hence, in the Acts of the Apostles, when those upon whom the Holy Spirit had descended spoke in the languages of all nations, among others who had come from different parts of the world, even those living in Judea are reported to have said: Are not all these who are speaking Galileans? And how is it that we hear each in our own language in which we were born (Acts 2)? And Peter, speaking to the brothers in Jerusalem, said: And it became known to all those inhabiting Jerusalem, so that that field was called in their own language Haceldama (Acts 1). Why in their language, unless it was because they pronounced the same name differently, that is, the Galileans differently from those in Jerusalem?
Mark 14:71 — On the Gospel of Mark
But he began to curse and to swear: "I do not know this man you are talking about." And immediately the rooster crowed again. Scripture is wont to designate the mystery of events by the state of times. Hence Peter, who denied in the middle of the night, repented at the crowing of the rooster. He who even after the resurrection of the Lord professed by daylight equally thrice to love Him whom he had thrice denied. For surely, what he erred in the darkness of oblivion, he corrected by the remembrance of the hoped-for light, and by the acquisition of the presence of the true light, fully raised all that had faltered. I think this rooster is to be understood as some teacher, who, awakening us supine and rebuking the sleepy, says: "Awake to righteousness, and do not sin."
Mark 14:71 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) How hurtful is it to speak with the wicked. He denies before infidels that he knows the man, whom amongst the disciples, he had confessed to be God.
Mark 14:72 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But the Scripture is wont to point out a Sacrament of the causes of things, by the state of the time; thus Peter, who denied at midnight, repented at cock crow; wherefore it is added: And the second time the cock crew. And Peter called to mind the word which Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And he began to weep.
Mark 14:72 — On the Gospel of Mark
And Peter remembered the word that Jesus had said to him: "Before the rooster crows twice, you will deny me three times." And he began to weep. How harmful are the colloquies of the wicked? Peter himself among the faithless denied even knowing a man, whom among his fellow disciples he had already confessed to be the Son of God. But neither could he, held in the courtyard of Caiaphas, perform penitence. He went outside, as the other evangelists narrate, so that, secluded from the council of the ungodly, he might wash away the filth of his fearful denial with unrestrained weeping.
Mark 15:1 — On the Gospel of Mark
And immediately, forming a plan, in the morning the chief priests with the elders and scribes and the whole council, binding Jesus, led Him away and delivered Him to Pilate. He was led not only to Pilate but also to Herod, so that both might mock the Lord. And observe the priests' diligence in evil. All night they stayed awake to commit murder, and they handed over the bound one to Pilate. For they had this custom, that whoever they sentenced to death, they handed over bound to the judge. Nevertheless, it should be noted that they did not bind Him for the first time then, but as soon as He was apprehended in the night in the garden, as John declares, they bound Him and thus brought Him first to Annas.
Mark 15:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 4, 44) The Jews had a custom of delivering him whom they had condemned to death, bound to the judge. Wherefore after the condemnation of Christ, the Evangelist adds: And straightway in the morning the Chief Priests held a consultation with the elders and Scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate. But it must be observed, that they did not then first bind Him, but they bound Him on first taking Him in the garden by night, as John declares.
Mark 15:2 — On the Gospel of Mark
And Pilate asked Him: "Are you the king of the Jews?" Pilate, asking no other crime except whether He was the king of the Jews, the Jews are accused of impiety, because they could not find even falsely something to charge against the Savior.
Mark 15:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) By Pilate's asking Him about no other accusation, except whether He was King of the Jews, they are convicted of impiety, for they could not even find a false accusation against our Saviour. It goes on: And he answering said unto him, Thou sayest. He answers in this way so as both to speak the truth, and yet not to be open to cavil.
Mark 15:4 — On the Gospel of Mark
Pilate, however, again asked him, saying: Do you not answer anything? See in how many things they accuse you. But Jesus no longer answered anything. Although it is a Gentile who condemns Jesus, he attributes the cause to the Jewish people: See in how many things they accuse you. Jesus, however, did not want to answer, lest, by dispelling the accusation, he would be released by the governor, and the benefit of the cross delayed.
Mark 15:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) He indeed who condemns Jesus is a heathen, but he refers it to the people of the Jew's as the cause.
Mark 15:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) There follows: But Jesus yet answered nothing; so that Pilate marvelled. He was unwilling to give an answer, lest He should clear Himself of the charge, and be acquitted by the judge, and so the gain resulting from the Cross should be done away.
Mark 15:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Pilate furnished many opportunities of releasing Jesus, in the first place contrasting a robber with the Just One. Wherefore it is said, Now at that feast he released unto them one prisoner, whomsoever they desired.
Mark 15:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) This demand which the Jews made with such toil to themselves still sticks to them. Because, when the choice was given to them, they chose a robber instead of Christ, a murderer instead of the Saviour, they deservedly lost their salvation and their life, and they subjected themselves to such a degree to robbery and sedition, that they lost their country and their kingdom which they preferred to Christ, and never regained their liberty, body or soul. Then Pilate gives another opportunity of releasing the Saviour, when there follows, And Pilate answered and said again unto them, What will ye then that I should do unto the King of the Jews?
Mark 15:11 — On the Gospel of Mark
But the chief priests stirred up the crowd that he might rather release Barabbas to them. To the Jews to this day remains their request, which they obtained with such effort. For given the choice, they chose a thief over Jesus, a murderer over the Savior, the taker of life over the giver of life, and deservedly lost both salvation and life, and submitted themselves so much to robbery and sedition that they lost both their country and kingdom, which they loved more than Christ, and have not yet deserved to regain that liberty of either soul or body which they sold.
Mark 15:12 — On the Gospel of Mark
But Pilate again, answering, said to them: What then do you want me to do with the king of the Jews? But they again shouted: Crucify him. However, Pilate was saying to them: What evil has he done? Pilate gave many opportunities to free the Savior: first, comparing him to the thief, then saying: What then do you want me to do with the king of the Jews? And when they answered, "Crucify him," he did not immediately comply, but, according to the suggestion of his wife who had sent word to him, as Matthew writes: Have nothing to do with that just man (Matthew 27), he himself also seriously responding: What, he said, has he done wrong? By saying this, Pilate absolved Jesus.
Mark 15:14 — On the Gospel of Mark
But they cried out more: Crucify him. That it might be fulfilled which was said in the twenty-first psalm: Many dogs surrounded me, the assembly of the wicked enclosed me (Psalm XXI); and that from Jeremiah: My heritage is become to me as a lion in the forest, they have given forth their voice against me (Jeremiah XII). Isaiah also agrees in this sentiment: And I looked for judgment, but behold iniquity and not righteousness, but a cry (Isaiah V).
Mark 15:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But the Jews giving loose to their madness do not answer the question of the judge. Wherefore it goes on, And they cried out the more exceedingly, Crucify him, that those words of the Prophet Jeremiah might be fulfilled, Mine heritage is unto me as a lion in the forest, it crieth out against me. (Jer. 12:8) There follows, And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.
Mark 15:15 — On the Gospel of Mark
But Pilate, willing to satisfy the people, released Barabbas to them and delivered Jesus, after having him scourged, to be crucified. Jesus, however, is understood to have been scourged not by another, but by Pilate himself. For John writes openly: They all cried again, saying: Not this man, but Barabbas. Now Barabbas was a robber. Then Pilate took Jesus and scourged him (John XVIII). And then he adds: And the soldiers, weaving a crown of thorns, placed it on his head, etc. (John XIX). Indeed, he is believed to have done this and to have delivered him to the soldiers to be mocked, so that, satisfied with his pains and insults, they might willingly stop desiring his death. This was done, for it was written: Many are the stripes of the wicked (Psalm XXXI), he was scourged so that we might be freed from beatings, the Scripture saying: The scourge shall not approach your tabernacle (Psalm XC).
Mark 15:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) We must understand that Jesus was scourged by no other than Pilate himself. For John writes, Pilate took Jesus, and scourged him, (John 13:1) which we must suppose that he did, that the Jews might be satisfied with His pains and insults, and cease from thirsting for His blood.
Mark 15:16-18 — On the Gospel of Mark
But the soldiers led Him into the courtyard of the praetorium, and called together the entire cohort, and they clothed Him in purple, and after weaving a crown of thorns, they placed it on Him, and began to salute Him: Hail, King of the Jews. The soldiers did this because He had been called the King of the Jews, and because the scribes and the priests had accused Him of seizing power in the Israelite people for Himself. They did this in mockery, stripping Him of His former clothes, dressing Him in purple, which ancient kings used, placing a crown of thorns on Him instead of a diadem, giving Him a reed instead of a royal scepter, as Matthew writes, and worshipping Him as though He were a king. But let us understand all these things mystically. As Caiaphas said: It is expedient that one man should die for the people (John XVIII), not knowing what he said (Luke IX); so whatever they did, although they did it with a different intent, nevertheless, for us who believe, they were administering the sacraments.
Mark 15:17 — On the Gospel of Mark
It is to be noted, however, that for what Mark says: And they clothed Him in purple, Matthew puts it thus: And stripping Him, they put on Him a scarlet robe (Matthew XXVII). From which it is understood that what Matthew says: They put on Him a scarlet robe, Mark states as: Clothed in purple. For that scarlet robe was used in mockery as royal purple, and it is a kind of red-purple similar to scarlet. It is also possible that Mark mentioned purple, which the cloak had, although it was scarlet. Mystically, therefore, in the purple with which the Lord is clothed, His very body, which He subjected to sufferings, is indicated. Concerning this, prophecy had already said: Why then is Your apparel red, and Your garments like one treading in the winepress? (Isaiah LXIII).
Mark 15:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For since He had been called King of the Jews, and the scribes and priests had objected to Him as a crime that He usurped rule over the Jewish people, they in derision strip Him of His former garments, and put on Him a purple robe, which ancient kings used to wear.
Mark 15:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) And for a royal sceptre they give Him a reed, as Matthew writes, and they bow before Him as a king, wherefore there follows, And began to salute him, Hail, King of the Jews!
Mark 15:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) And that the soldiers worshipped Him as one who falsely called Himself God, is clear from what is added: And bowing their knees, worshipped him, as though He pretended to be God.
Mark 15:19 — On the Gospel of Mark
And they were striking his head with a reed and spitting upon him. And kneeling down, they worshipped him. These things then the soldiers of Pilate did, these things up to today the heretics and pagans do, indeed the soldiers of the devil. For since Christ's head is God, they strike his head who deny that he is true God. And because Scripture is usually written with a reed, they strike the head of Christ as it were with a reed, who, denying his divinity, try to confirm their error with the authority of Sacred Scripture. They spit in his face, who reject his presence of grace with execrable words conceived from the insanity of a blinded mind, and deny that Jesus Christ has come in the flesh.
Mark 15:20 — On the Gospel of Mark
And they led him out to crucify him. And they compelled a certain passer-by, Simon of Cyrene, coming from the country, the father of Alexander and Rufus, to carry his cross. Simon seems to have been of great repute then, as his sons also are named as already known to all. But it must be avoided lest anyone thinks contrary to what John writes, that the Lord himself carried his cross; for the other evangelists relate that this Simon of Cyrene carried it.
Mark 15:21 — On the Gospel of Mark
Firstly, it was carried by the Lord, and then it was imposed on Simon, whom they happened to meet as they were going out. And this is in a fitting order of mystery. For he undoubtedly suffered for us, leaving us an example that we might follow in his footsteps.
Mark 15:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or, since this Simon is not called a man of Jerusalem, but a Cyrenian, (for Cyrene is a city of Libya,) fitly is he taken to mean the nations of the Gentiles, which were once foreigners and strangers to the covenants, but now by obedience are heirs of God, and joint heirs with Christ. Whence also Simon is fitly interpreted 'obedient,' and Cyrene 'an heir.' But he is said to come from a country place, for a country place is called 'pagos' in Greek, wherefore those whom we see to be aliens from the city of God, we call pagans. Simon then coming out from the country carries the cross after Jesus, when the Gentile nations leaving pagan rites embrace obediently the footsteps of our Lord's Passion.
Mark 15:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) There follows: And they bring him unto the place Golgotha, which is being interpreted, the place of Calvary. There are places without the city and the gate, in which the heads of condemned persons are cut off, and which receive the name of Calvary, that is, of the beheaded. But the Lord was crucified there, that where once was the field of the condemned, there the standards of martyrdom might be lifted up.
Mark 15:22 — On the Gospel of Mark
And they bring him to a place called Golgotha, which is interpreted as the place of the Skull. Outside the city gate are places where the heads of the condemned are cut off, and they have taken the name Calvariae, that is, of those beheaded. For this reason, the Lord was crucified there, so that where there was once the ground of the condemned, the banners of martyrdom might be raised. And just as for us, He became the curse of the cross, and was scourged and crucified, so for the salvation of all, He is crucified as a guilty one among the guilty.
Mark 15:23 — On the Gospel of Mark
And they gave Him wine mixed with myrrh to drink, and He did not accept it. God speaks to Jerusalem: I planted you, my true vineyard; how have you turned into a bitter wild vine (Jeremiah II)? The bitter vine produced bitter wine: which is offered to the Lord Jesus, so that what is written may be fulfilled: They gave me gall for my food, and in my thirst, they gave me vinegar to drink (Psalm LXVIII). But when it is said: And He did not accept it, or according to Matthew: When He had tasted it, He did not want to drink (Matthew XXVII), this indicates that He indeed tasted the bitterness of death for us, but on the third day He rose again.
Mark 15:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Bitter the vine which bore the bitter wine, set before the Lord Jesus, that the Scripture might be fulfilled which saith, They gave me gall to eat, and when I was thirsty, they gave me vinegar to drink. (Ps. 69:22)
Mark 15:24 — On the Gospel of Mark
And crucifying him, they divided his garments, casting lots upon them, who should take what. This the evangelist John explains more fully: namely, that the soldiers divided the rest into four parts, according to their number, casting lots for the tunic, which was seamless, woven from the top throughout.
Mark 15:25 — On the Gospel of Mark
It was the third hour, and they crucified him. There are those who believe that the Lord was crucified at the third hour, but that darkness came from the sixth hour until the ninth, so that the three hours from when He was crucified until the darkness came are understood to have passed. And this could indeed be very rightly understood, except that John says that Pilate sat on the judgment seat in a place called the Stone Pavement, in Hebrew Gabbatha, at about the sixth hour (John 19). He continues: "It was the Day of Preparation of the Passover, about the sixth hour. And he said to the Jews: 'Behold your King,'" etc. Therefore, if at about the sixth hour, when Pilate was seated on the judgment seat, He was handed over to the Jews to be crucified, how was He crucified at the third hour, as some have misunderstood the words of Mark? For Mark had surely said: "And when they crucified him, they divided his garments." Therefore, if he wanted to mention the time when the event took place, it would suffice to say: "And it was the third hour"; why did he add: "And they crucified him," unless he wanted to signify something by recapitulating, which would be found upon investigation, since the Scripture was read at a time when the whole Church knew at what hour the Lord was hung on the wood, from which either this error could be corrected or the lie refuted? But because he knew that the Lord was crucified by soldiers and not by Jews, he wanted to reveal secretly that those who shouted for Him to be crucified were more responsible for the crucifixion than those who performed their service according to the duty assigned by their ruler. Therefore, it is understood that it was the third hour when the Jews cried out for the Lord to be crucified. And it is very rightly shown that they crucified Him when they cried out, especially since they did not want to appear to have done it, and therefore they handed Him over to Pilate, as their words clearly indicate according to John. Thus, what they especially did not want to appear to have done, Mark shows they did at the third hour, very rightly indicating that the tongue of the Jews was more the killer of the Lord than the hands of the soldiers.
Mark 15:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Or else, in the transverse beam of the cross, where the hands are fixed, the joy of hope is set forth; for by the hands we understand good works, by its expansion the joy of him who does them, because sadness puts us in straits. By the height to which the head is joined, we understand the expectation of reward from the lofty righteousness of God; by the length, over which the whole body is stretched, patience, wherefore patient men are called long-suffering; by the depth, which is fixed in the ground, the hidden Sacrament itself. As long therefore as our bodies work here to the destruction of the body of sin, it is the time of the cross for us.
Mark 15:26 — On the Gospel of Mark
And the inscription of the charge against Him read: King of the Jews. The inscription placed above His cross, in which it was written: King of the Jews, showed that even by putting Him to death, they could not make it so that they did not have Him as a king, who, with manifest and most eminent power, was going to repay them according to their deeds. Hence it is sung in the psalm: But I am established king by Him over Zion, His holy mountain (Psalm II). Who, fittingly, since He is both king and priest, when He was offering the extraordinary sacrifice of His flesh to the Father on the altar of the cross, also exhibited the dignity of the king with which He was endowed, so that He might suggest to all who wished to read, that is, to hear and believe, that through the gibbet of the cross He did not lose His dominion, but rather confirmed and strengthened it.
Mark 15:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But this superscription on the cross shows, that they could not even in killing Him take away the kingdom over them from Him who was about to render unto them according to their works. There follows: And with him they crucify two thieves, the one on his right hand, the other on his left.
Mark 15:27 — On the Gospel of Mark
And with Him they crucified two robbers, one on His right, and the other on His left. The robbers who are crucified with the Lord signify those who, under the faith and confession of Christ, undergo either the struggle of martyrdom or any other practices of stricter continence. But whoever undertakes these solely for the eternal and heavenly glory, these are undoubtedly identified by the merit and faith of the right-hand thief. But those who, either in view of human praise or any less worthy intention, renounce the world, they justly imitate the mind and actions of the blasphemous and left-hand thief. Of whom the Apostle says: If I give my body so that I may be burned, if I give all my resources to feed the poor, if I seem to do many other works of piety or to have received spiritual gifts, but do not have charity, it profits me nothing (I Cor. XIII). Blessed are those who leave their own things for the Lord, and for the Gospel. Blessed are those who suffer persecution for righteousness' sake, for theirs is the kingdom of heaven (Matt. V).
Mark 15:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Mystically, however, the thieves crucified with Christ signify those, who by their faith and confession of Christ undergo either the struggle of martyrdom, or some rules of a stricter discipline. But those who do these deeds for the sake of endless glory, are signified by the faith of the right hand robber; those again who do them for worldly praise copy the mind and the acts of the left hand robber.
Mark 15:31 — On the Gospel of Mark
Similarly, the chief priests, mocking, said to one another with the scribes: He saved others, etc. Even unwillingly, the scribes and priests confess that He saved others. Therefore, your own judgment condemns you. For He who saved others could indeed, if He willed, save Himself.
Mark 15:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Thus also they confess, though against their will, that He saved many. Therefore your words condemn you, for He who saved others could have saved Himself. It goes on: Let Christ the King of Israel descend now from the cross, that we may see and believe.
Mark 15:32 — On the Gospel of Mark
Christ, King of Israel, descend now from the cross, so that we may see and believe. False promise. What is greater, to descend from the cross while still alive, or to rise from the tomb when dead? He rose, and you do not believe; therefore, even if He had descended from the cross, you similarly would not believe.
Mark 15:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) This most glorious light took away its rays from the world, lest it should see the Lord hanging, and lest the blasphemers should have the benefit of its light. Wherefore it goes on: And when the sixth hour was come, there was darkness over the whole land until the ninth hour.
Mark 15:33 — On the Gospel of Mark
And when the sixth hour had come, there was darkness over the whole land until the ninth hour. The most brilliant light of the world withdrew its rays, lest it see the Lord hanging, or the impious blasphemers enjoy its light. And it is to be noted, that the Lord was crucified at the sixth hour, that is, when the sun was about to withdraw from the center of the world; but at dawn, that is, when the sun was rising, He celebrated the mysteries of His resurrection. For He marked with the hour of time what He showed by the effectiveness of the work. Because He died for our sins and rose for our justification. For it is written of Adam sinning that he heard the voice of the Lord God walking in the garden in the cool of the day (Gen. III). In the cool of the day, namely with the light of faith declined; and in the cool, with the fervor of charity cooling. He was heard walking because He had withdrawn from sinful man. Therefore, the order of reason, or rather of divine piety, demanded that at the same time in which He had then closed to the transgressing Adam, now the Lord might open the gates of paradise to the penitent thief, and at the hour at which the first Adam had brought death to this world by sinning, at the same hour the second Adam might destroy death by dying.
Mark 15:34 — On the Gospel of Mark
And at the ninth hour Jesus cried out with a loud voice, saying: "Heloi, Heloi, lama sabachthani?" which is interpreted, "My God, My God, why have you forsaken me?" He used the beginning of the twenty-second psalm. That which is read in the middle of the verse: "Look upon me," is superfluous. For in Hebrew it is read, "My God, My God, why have you forsaken me?" Do not marvel at the humility of the words, the complaints of the forsaken, when, knowing the form of a servant, you see the scandal of the cross. For just as to hunger, and to thirst, and to be fatigued were not proper to divinity, but bodily passions, so also what is said, "Why have you forsaken me?" was proper to the bodily voice, because it is natural for the body not to wish to be deprived of the life joined to it. For although the Savior himself said this, he properly showed the fragility of the body, remaining the power and wisdom of God. Therefore, as a man, he speaks, carrying my emotions, that in perils we think we are forsaken by God; as a man he is troubled, as a man he weeps, as a man he is crucified.
Mark 15:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) For when Adam sinned, it is also written that he heard the voice of the Lord, walking in paradise, in the cool after mid-day; (Gen. 3:8.) and in that hour when the first Adam by sinning brought death into the world, in that same hour the second Adam by dying destroyed death. And we must observe, that our Lord was crucified, when the sun was going away from the centre of the world; but at sunrise He celebrated the mysteries of His resurrection; because He died for our sins, but rose again for our justification. Nor need you wonder at the lowliness of His words, at the complaints as of one forsaken, when you look on the offence of the cross, knowing the form of a servant. For as hunger, and thirst, and fatigue were not things proper to the Divinity, but bodily affections; so His saying, Why hast thou forsaken me? was proper to a bodily voice, for the body is never naturally wont to wish to be separated from the life which is joined to it. For although our Saviour Himself said this, He really showed the weakness of His body; He spoke therefore as man, bearing about with Him my feelings, for when placed in danger we fancy that we are deserted by God.
Mark 15:35 — On the Gospel of Mark
And some of those standing by, hearing this, said: "Behold, he calls Elijah." Not all, but some. I think these were Roman soldiers, not understanding the Hebrew language, but from what he said "Heloi, Heloi," thinking Elijah was being invoked by him. But if you prefer to understand Jews saying this, they also do it as is their custom, to dishonor the Lord with weakness, who is seen as seeking Elijah's help.
Mark 15:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) These however I suppose were Roman soldiers who did not understand the peculiarity of the Hebrew tongue, but, from His calling Eloi, thought that Elias was called by Him. But if the Jews are understood to have said this, they must be supposed to do this, as accusing Him of folly in calling for the aid of Elias.
Mark 15:36 — On the Gospel of Mark
But running, one of them, and filling a sponge with vinegar, and putting it around a reed, offered him a drink, saying: Wait, let us see if Elijah will come to take him down. For which cause the Lord was given vinegar for drink, John shows more fully, saying: Afterward Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, says: I thirst. Now there was set a vessel full of vinegar. So they filled a sponge with vinegar, and putting it upon hyssop, offered it to his mouth. Seeing then that all things were accomplished which were necessary to be done, before he received the vinegar and gave up the ghost, and that this also might be fulfilled which he said: And in my thirst they gave me vinegar to drink (Psalm 118), he says: I thirst. As though he said: This you have left undone; give what you have. Certainly, the Jews themselves were the vinegar, degenerate from the wine of the patriarchs and prophets; as it were, from a full vessel, filled with the iniquity of this world, having a heart like a sponge, in a way crooked and deceitful with hollow and tortuous cavities. The hyssop, around which they put the sponge full of vinegar, since it is a lowly herb and cleanses the flock, we fittingly take to mean the humility of Christ himself, which they surrounded, and thought they had circumvented. Whence it is said in the Psalm: Sprinkle me with hyssop, and I shall be clean (Psalm 50); for we are cleansed by the humility of Christ, since unless he had humbled himself, made obedient to the Father even unto death of the cross (Philippians 2), surely his blood would not have been shed for the remission of sins, that is, for our cleansing. But by the reed upon which the sponge was placed, Scripture is signified, which was fulfilled by this act. For just as a tongue is said to be either Greek, or Latin, or any other, signifying the sound which the tongue utters, so a reed can be said to be the letter which is written with a reed. Yet we more commonly call the sounds of the human voice tongues; but for Scripture to be called a reed, though less usual, is more mysteriously symbolic.
Mark 15:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) It goes on: And one ran and filled a sponge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone: let us see whether Elias will come to take him down. John shows more fully the reason why the vinegar was given to the Lord to drink, saying, that Jesus said, I thirst, (John 19:28.) that the Scriptures might be fulfilled. They however applied a sponge full of vinegar to His mouth.
Mark 15:37 — On the Gospel of Mark
But Jesus, having cried out with a loud voice, expired. What the Lord said with this loud voice, Luke clearly indicates, saying: Father, into your hands I commend my spirit. And having said this, he expired (Luke 23). What John writes, however, that when Jesus had received the vinegar, he said: It is finished, and bowing his head, gave up his spirit (John 19), between that which he said: It is finished, and that: And bowing his head, gave up his spirit, the loud voice was emitted, which John kept silent about, but the other three mentioned.
Mark 15:38 — On the Gospel of Mark
And the veil of the temple was torn in two from top to bottom. The veil of the temple is torn, so that the ark of the covenant and all the sacraments of the law, which were covered, may appear and pass on to the people of the nations. For it had been said before: God is known in Judah, his great name in Israel (Psalm 76). But now: Be exalted above the heavens, O God, and your glory over all the earth (Psalm 66). And previously in the Gospel, he said: Do not go into the way of the gentiles (Matthew 10). But after his passion, he said: Go and teach all nations (Matthew 28).
Mark 15:39 — On the Gospel of Mark
But the centurion, who stood opposite, seeing that he had expired in such a way, said: Truly this man was the Son of God. The clear cause of the miracle concerning the centurion is explained: seeing that the Lord had expired in this way, that is, having given up his spirit, he said: Truly this man was the Son of God. For no one has the power to give up the spirit, except he who is the creator of souls. And it should be considered that the centurion, before the cross, in the very scandal of the passion, confesses truly the Son of God, and Arius in the Church proclaims a creature. Hence, deservedly, through the centurion, the faith of the Church is designated, which, with the veil of the heavenly mysteries revealed through the death of the Lord, immediately confirms Jesus as both a truly just man, and truly the Son of God, while the Synagogue remains silent.
Mark 15:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Now the cause of the centurion's wonder is clear, that seeing that the Lord died in that way, that is, sent forth His spirit, he said, Truly this man was the Son of God. For no one can send forth his own spirit, but He who is the Creator of souls.
Mark 15:40 — Commentary on Acts 1.13
How could it be said that the brother of the Lord was not the apostle, but a third James, since Paul also gives him the name of an apostle, saying, "I saw none of the other apostles except James, the brother of the Lord"; and the evangelist Mark names the same man, not a third, but one of the two Jameses, saying, "There were women also watching from a distance, among whom were Mary Magdalene and Mary the mother of the James the younger and of Joseph and Salome?" Now "greater and lesser" are customarily used to establish a difference not among three, but between two. Hence the lesser James is named "of Alphaeus," in distinction from the greater, who was the son of Zebedee.
Mark 15:40 — On the Gospel of Mark
There were also women looking on from a distance, among whom were Mary Magdalene, and Mary the mother of James the Less and Joses, and Salome. And when he was in Galilee, they followed him and ministered to him. James the Less is said to be James the son of Alphaeus, who was also called the brother of the Lord, because he was the son of Mary, the Lord's aunt, of whom John makes mention in his Gospel, saying: Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas (John 19). He seems to call her Mary of Cleophas, either from her father or from her kinship. James was called the Less to distinguish him from James the Greater, the son of Zebedee, who was called among the first apostles and chosen by the Lord. It was the Jewish custom, and not considered blameworthy by the ancient custom of the people, that women provided food and clothing for teachers from their substance; Paul recalls having renounced this in case it could cause scandal among the Gentiles: Do we not have the right to be accompanied by a wife, as the other apostles do (1 Cor. 9)? They ministered to the Lord from their substance, so that he reaped their carnal things, of which they reaped spiritual things. Not that the Lord of creatures needed food, but to show a pattern for teachers, that they should be content with food and clothing from their disciples. But let us see what companions he had. Namely, Mary Magdalene, from whom he had cast out seven devils, and Mary the mother of James and Joses, his aunt, and others, which we read of in the other Gospels.
Mark 15:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) He means by James the Less, the son of Alphæus, who was also called the brother of our Lord, because he was the son of Mary, our Lord's mother's sister, whom John mentions, saying, Now there stood by the cross of Jesus his mother and his mother's sister, Mary of Cleophas, and Mary Magdalene. (John 19:25) And he seems to call her Mary of Cleophas, from her father or some relation. But he was called James the Less, to distinguish him from James the Great, that is, the son of Zebedee, who was called amongst the first of the Apostles by our Lord.
Mark 15:41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Further, it was a Jewish custom, nor was it thought blamable after the manners of an ancient people, that women should furnish to teachers food and clothing out of their substance. Wherefore there follows: Who also when he was in Galilee followed him, and ministered unto him. They ministered unto the Lord of their substance, that He might reap their carnal things whose spiritual things they reaped, and that He might show forth a type for all masters, who ought to be content with food and clothing from their disciples. But let us see what companions He had with Him, for it goes on: And many other women which came up with him into Jerusalem.
Mark 15:42 — On the Gospel of Mark
And when evening had already come, because it was the day of preparation, which is before the Sabbath, Joseph of Arimathea, a noble councillor, came. He is called a councillor because he is from the order of the council and administers the office of the council. He is also usually called a curial by handling civic duties. Arimathea itself is Ramathaim, the city of Elkanah and Samuel in the region of Thamna near Diospolis. Παρασκευὴ in Greek is called preparation in Latin. By this name, the Jews who lived among the Greeks used to call the sixth day of the Sabbath, because on that day they were accustomed to prepare what was necessary for the rest of the Sabbath. According to what was once commanded about manna: On the sixth day you will collect double, etc. Because man was made on the sixth day, and the whole creation of the world was completed, and on the seventh, the Creator rested from His work, hence He wished to call it the Sabbath, that is, rest. The Savior, rightly crucified on the same sixth day, fulfilled the mystery of human restoration. Therefore, when he received the vinegar, he said: It is finished, which means, on the sixth day, what I have undertaken for the world's restoration, the whole work is now completed. And resting in the tomb on the Sabbath, He awaited the event of the resurrection which was to come on the eighth day. Here shines the example of our devotion and blessed reward, that in this sixth age of the world we must suffer for the Lord and as if be crucified to the world. In the seventh age, that is, when someone pays the debt of death, the bodies indeed rest in graves, but the souls remain in secret peace with the Lord and must rest after good works, until finally, when the eighth age comes, even the bodies themselves, glorified by the resurrection, with the souls receive the incorruption of the eternal inheritance.
Mark 15:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) What is called parasceue in Greek, is in Latin præparatio; by which name those Jews, who lived amongst Greeks, used to call the sixth day of the week, because on that day they used to prepare what was necessary for the rest of the sabbath day. Because then man was made on the sixth day, but on the seventh the Creator rested from all His work, fitly was our Saviour crucified on the sixth day, and thus fulfilled the mystery of man's restoration. But on the sabbath, resting in the tomb, He was waiting for the event of the resurrection, which was to come on the eighth day. So we must also in this age of time be crucified to the world; but in the seventh day, that is, when a man has paid the debt to death, our bodies indeed must rest in the grave, but our souls after good works in hidden peace with God; till in the eighth period, even our bodies themselves, glorified in the resurrection, receive incorruption together with our souls.
Mark 15:43 — On the Gospel of Mark
Joseph of Arimathea, a noble councilor, who also awaited the kingdom of God, came and boldly approached Pilate and requested the body of Jesus. This Joseph indeed is praised for his great standing in the world but is lauded even more for his merit with God. For it was fitting that such a man should exist who would bury the body of the Lord, one who by his righteousness of merits would be worthy of such a ministry, and by the nobility of his secular power would have the capacity to obtain the ability to minister. For not just anyone, unknown or of moderate status, could approach the governor and request the body of the crucified.
Mark 15:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But the man who buried the body of the Lord must needs by his righteous merits have been worthy, and by the nobility of worldly power able to perform this service. Therefore it is said, An honourable counsellor, which also waited for the kingdom of God. He is called in Latin, decurio, because he is of the order of the curia, and served the office of a provincial magistracy; this officer was also called curialis, from his care of civic duties. Arimathæa is the same as Ramathain, the city of Elkanah and Samuel.
Mark 15:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) By this however, according to a spiritual meaning, we may understand that the body of the Lord should not be wrapped in gold or gems, or silk, but in a clean linen cloth. Hence it became a custom in the Church that the sacrifice of the altar should not be celebrated in silk, or in a dyed cloth, but in linen produced from the earth, just as the body of the Lord was wrapped in clean linen; as, we read in the Pontifical acts, it was ordered by the blessed Sylvesterf. Though it has also another meaning, that he who receives Jesus in a pure mind wraps Him in clean linen. There follows: And laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre. It is said that the sepulchre of the Lord is a round cell, hewn out of the rock which was around it, so high, that a man standing upright could scarcely touch the roof with his outstretched hand; and it has an entrance to the east, to which the great stone was rolled, and placed upon it. In the northern part of it is the tomb itself, that is, the place where our Lord's body lay, made of the same rock, seven feet in length, raised three palms higher than the floor. It is not open from above, but on the south side, the whole of which is open, and through which the body was brought in. The colour of the sepulchre and of the recess is said to be a mixed white and red.
Mark 15:46 — On the Gospel of Mark
Joseph then bought a linen cloth, and taking Him down, wrapped Him in the linen cloth. And by the simple burial of the Lord, the ambition of the rich is condemned, who cannot even do without riches in their tombs. We can, however, understand this spiritually to mean that the body of the Lord should not be wrapped in gold, gems, or silk, but in pure linen, although this also signifies that he who wraps Jesus in clean linen has received Him with a pure mind. Hence the custom obtained in the Church that the sacrifice of the altar is celebrated not in silk, nor in dyed cloth, but in plain linen, just as the body of the Lord was buried in a clean linen cloth, as we read it was decreed in the pontifical acts by the blessed Pope Sylvester.
Mark 15:47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
We read in Luke, that His acquaintances and the women who had followed Him stood afar off. When these then who were known to Jesus returned home after the burial of His body, the women alone, who were bound to Him with a closer love, after following the funeral, took care to see how He was laid, that they might be able at a fitting season to offer Him the sacrifice of their devotion. But on the day of the parasceue, that is, of the preparation, the holy women, that is, humble souls, do the same, when they burn with love for the Saviour, and diligently follow the steps of His Passion in this life, where their future rest is to be prepared; and they weigh with a pious minuteness the order in which His passion was accomplished, if perchance they be able to imitate it.
Mark 15:47 — On the Gospel of Mark
But Mary Magdalene and Mary the mother of Joseph saw where he was laid. In Luke, we read that all his acquaintances and the women who followed him stood at a distance. Therefore, with Jesus' acquaintances returning to their own homes after his body was laid down, it was only the women who loved more fervently who cared to observe how he was placed, so they might offer him a fitting gift of devotion at an appropriate time. Likewise, until now, holy women on the day of Preparation, that is, the day of Preparation for the Sabbath, do the same, diligently following the footsteps of his passion in this world, where the future rest is to be prepared. And if they might perhaps be able to imitate with pious curiosity, they consider in what order the same passion was completed.
Mark 16:1 — On the Gospel of Mark
And when the Sabbath had passed, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, so that they might come and anoint Jesus. In the Gospel of Luke, it is written that returning from the tomb, they prepared spices and ointments, and on the Sabbath they rested according to the commandment. Therefore, the commandment of the law was that the silence of the Sabbath be maintained from evening to evening; and so the devout women, after the Lord was buried, as long as they were allowed to work, that is, until sunset, were occupied in preparing the ointments, as Luke writes. And because then, due to the shortness of the time, they were unable to complete the work, they hurried soon after the Sabbath had passed, that is, at sunset, when the permission to work had returned, to buy spices, as Mark recounts, so that coming early they might anoint his body. For neither did they wish to visit the tomb in the evening of the Sabbath, with the approach of nightfall already impending.
Mark 16:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Marc. 4, 45) As then the women show the great fervency of their love, by coming very early in the morning to the sepulchre, as the history relates, according to the mystical sense an example is given to us, that with a shining face, and shaking off the darkness of wickedness, we may be careful to offer the fragrance of good works and the sweetness of prayer to the Lord.
Mark 16:2 — On the Gospel of Mark
And very early on the first day of the week, they come to the tomb, the sun having already risen. The first of the Sabbath is the first day after the Sabbath, that is, the days of rest, which now the ecclesiastical custom calls the Lord's Day because of the resurrection of the Lord Savior. It is the same when we read of the "one of the Sabbaths" or "one of the first of the Sabbaths," which means the first day after the Sabbath, that is, the days of rest which were observed among the Sabbaths. The holy women, who had followed the Lord, came to the tomb with spices, and even in death, they showed the devotion of their humanity to Him whom they had loved while alive. So, we too, believing in Him who has died, if we seek the Lord filled with the fragrance of virtues, with the reputation of good works, we indeed come to His tomb with spices. But that the women came very early to the tomb with the rising of the sun, that is, when the sky began to brighten from the eastern part, which surely does not happen except by the proximity of the rising sun, indeed, according to history, shows the great fervor of love in seeking and finding the Lord. According to the mystical understanding, an example is given to us, with an enlightened face, having dispelled the darkness of vices, to offer the fragrance of good works and the sweetness of prayers to the Lord.
Mark 16:3-4 — On the Gospel of Mark
And they said to each other, "Who will roll away the stone for us from the door of the tomb?" And looking up, they saw that the stone had been rolled away. For it was very large. How the stone was rolled away by the angel, Matthew explains sufficiently. But the rolling away of the stone mystically suggests the uncovering of the mysteries of Christ, which were covered by the veil of the legal letter. For the law is written on stone, whose covering having been removed, the glory of the resurrection is shown, and the abolition of the ancient death and the eternal life to be hoped for by us began to be proclaimed throughout the whole world.
Mark 16:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Matthew shows clearly enough, that the stone was rolled away by an Angel. This rolling away of the stone means mystically the opening of the Christian sacraments, which were held under the veil of the letter of the law; for the law was written on stone. It goes on: For it was very great.
Mark 16:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Now they saw a young man sitting on the right side, that is, on the south part of the place where the body was laid. For the body, which was lying on its back, and had its head to the west, must have had its right to the south.
Mark 16:5 — On the Gospel of Mark
And entering into the tomb, they saw a young man sitting on the right side, clothed in a white robe, and they were amazed. Entering from the east into that round house carved in the rock, they saw an angel sitting on the southern part of that place, where the body of Jesus had been laid, for this was indeed on the right side. For surely the body, lying supine with its head towards the west, must have its right side towards the south. Matthew writes that they first saw the angel who rolled back the stone from the door of the tomb sitting upon the stone, who commanded them to enter the place where the Lord had been laid and to see that He had already risen from the dead. Luke writes that entering the tomb, they found two angels standing there. Therefore, the women who came with spices saw the angels, for indeed those minds see the heavenly citizens who, with virtues, travel to God through holy desires. We must note, indeed, what it means that the angel is seen sitting on the right hand. For what is signified by the left but the present life? And by the right but eternal life? Hence it is written: "His left hand is under my head, and his right hand shall embrace me." (Cant. II). For the Church places the left hand of God, namely the prosperity of the present life, as under the head, which it presses with the intention of supreme love. But God's right hand embraces it, because under its eternal bliss it is wholly contained with devotion. Therefore, because our Redeemer had already passed beyond the corruption of the present life, rightly did the angel who came to announce His eternal life sit at the right. He appeared clothed in a white robe because he announced the joys of our festivity. For the whiteness of the garment signifies the splendor of our festivity. Let us say ours or his? But to more truly confess, let us say both his and ours. For the resurrection of our Redeemer was both our festivity because it restored us to immortality, and the festivity of angels, because by bringing us back to the heavens, it fulfilled their number. Therefore, in his and our festivity, the angel appeared in white garments, because as we are led back to heaven through the resurrection of the Lord, the losses of the heavenly homeland are repaired. But now, let us hear him who addresses the women who come.
Mark 16:6 — On the Gospel of Mark
Do not be afraid, you are looking for Jesus the Nazarene who was crucified; he has risen, he is not here. Behold the place where they laid him. Do not be afraid, he says. As if he clearly states: Let those who do not love the coming of the citizens of heaven be afraid. Let those who are burdened by carnal desires and despair of being able to reach their company be afraid. But why are you afraid, who see your fellow citizens? Hence also Matthew, describing the angel who appeared, says: His appearance was like lightning, and his clothing was as white as snow (Matthew 28). For there is fear in lightning, but there is comfort in the whiteness of snow. Because Almighty God is both terrible to sinners and gentle to the righteous, the angel, witness of his resurrection, is rightly shown both in the lightning of his face and in the whiteness of his clothing, that he might terrify the reprobate by his appearance and console the pious. You are looking for Jesus the Nazarene. Jesus, in the Latin language, is interpreted as "savior." Indeed, many could be called by this name at that time, not substantively, but nominally. Therefore, the place is added to clarify which Jesus is being spoken of: the Nazarene; and the reason is immediately added, who was crucified, and he added, he has risen, he is not here. He is not here in the presence of the flesh, though he is never absent in the presence of majesty.
Mark 16:7 — On the Gospel of Mark
But go, tell his disciples and Peter that he is going ahead of you into Galilee. We must ask why Peter is specifically named when mentioning the disciples. But if the angel had not explicitly named him, he who had denied the Master would not have dared to come among the disciples. Therefore, he is called by name so that he may not despair because of his denial. In this matter, we must consider why Almighty God allowed the one whom he had planned to place over the entire Church to fear the voice of a maid and deny himself. We recognize that this was done with a great disposition of mercy, that he who was to be the shepherd of the Church might learn from his own fault how he ought to be merciful to others. Therefore, he first revealed himself to him, and then placed him over the others, so that from his own weakness he might understand how mercifully he should bear the weaknesses of others. It is fittingly said of our Redeemer: He is going ahead of you into Galilee, there you will see him, just as he told you. For Galilee is interpreted as 'transmigration.' For indeed our Redeemer had already migrated from passion to resurrection, from death to life, from punishment to glory, from corruption to incorruption. And he is first seen by the disciples in Galilee after the resurrection, because we will joyfully see the glory of his resurrection if we now migrate from vices to the height of virtues. Therefore, he is announced in the tomb and shown in the 'transmigration,' because he who is recognized in the mortification of the flesh is seen in the migration of the mind.
Mark 16:8 — On the Gospel of Mark
But they went out and fled from the tomb (for trembling and amazement had seized them) and they said nothing to anyone. For they were afraid. It rightly raises the question of how Mark writes: And they said nothing to anyone. Whereas Luke says: And returning from the tomb, they told all these things to the eleven and to all the rest. Similarly, Matthew: And they departed quickly from the tomb, with fear and great joy, and ran to tell his disciples (Matthew 28). Unless we understand that they dared not say anything to anyone about the angels themselves, that is, to respond to what they had heard from them; or certainly the guards whom they saw lying down. For that joy which Matthew mentions does not contradict the fear of which Mark speaks. For we must understand both to have happened in their minds, even if Matthew himself did not speak of fear.
Mark 16:9 — Commentary on Acts 12.13
It was also a woman who first announced to the disciples that the Lord had come forth from the confinement of the grave, so that "where sin abounded grace might more abound."
Mark 16:9 — On the Gospel of Mark
Now, rising early on the first day of the week, Jesus appeared first to Mary Magdalene. How and where this appearance of the Lord took place, John teaches most fully. But the Lord rose early from the tomb, in which he had been laid late the day before, so that what was written in the Psalms might be fulfilled: Weeping may tarry for the night, but joy comes with the morning (Psalm 30). Therefore, having been buried on the sixth day of the week, which is called Preparation Day, around the evening hour, he was placed in the tomb on the following night and day of the Sabbath with the subsequent night, and thus on the third day, that is early on the first day of the week, he rose. Further, he did not lie in the tomb for one day and two nights only justly, because he deliberately joined the light of his singular death to the darkness of our double death. For he came to us, who were held in death of both the spirit and the flesh. He endured his own death, that is, of the flesh, and dissolved the double death that he found in us. For if he had borne both, he would have freed us from neither. But he mercifully accepted one, and justly condemned both. He joined his singular death to our double death, and by dying he conquered our double death.
Mark 16:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) John tells us most fully how and when this appearance took place. But the Lord rose in the morning from the sepulchre in which He had been laid in the evening, that those words of the Psalm might be fulfilled, Heaviness may endure for a night, but joy cometh in the morning. (Ps. 30:5)
Mark 16:11 — On the Gospel of Mark
And they, hearing that he was alive, and had been seen by her, did not believe. Because the disciples were slow to believe in the Lord's resurrection, it was not so much their infirmity as our (so to speak) future firmness. For that very resurrection was shown to them, who doubted, through many proofs, which we, recognizing while reading, are otherwise solidified by their doubt. For Mary Magdalene, who believed sooner, rendered me less a service than Thomas, who doubted longer. For by doubting he touched the scars of the wounds, and removed the wound of doubt from our heart.
Mark 16:12 — On the Gospel of Mark
After this, however, he was shown in another form to two of them, as they walked and went into the country. And they went and told it to the rest, but they did not believe them. How this happened, Luke explains more fully. But what Mark says, he was shown in another form, Luke says more plainly, because their eyes were held, so that they should not recognize him, until, coming to the village where they were going and setting a meal for him as for a stranger, they finally recognized him in the breaking of bread (Luke 24). As the same Luke adds subsequently, they rose up that same hour, returned to Jerusalem, and found the eleven gathered together, and those who were with them saying, the Lord has truly risen, and appeared to Simon. And they recounted the things that happened on the way, and how they recognized him in the breaking of bread (Ibid.). But as Mark says, they reported it to the others, and they did not believe them, while Luke says that they were already speaking, that he had truly risen and had appeared to Simon. What is to be understood, if not that there were some among them who did not want to believe it? Who, however, does not see that Mark left out what Luke narrated in detail? That is, what Jesus had spoken to them before they recognized him, and how they recognized him in the breaking of bread. Since as soon as he said that he appeared to them in another form as they went into the country, he immediately added: And they went and told it to the rest, but they did not believe them. As if they could report what they did not recognize, or recognize what appeared to them in another form. How then did they recognize him to be able to report it, Mark undoubtedly omitted. Which is worth recording so that we may become accustomed to noticing the habit of the evangelists, of omitting what they do not mention, and joining what they do mention, so that for those who do not have the practice in this consideration, no other error mainly arises, by which they think that they do not agree with each other.
Mark 16:14 — On the Gospel of Mark
Last of all, as they were reclining at the table, he appeared to the eleven and reproached their unbelief and hardness of heart, because they had not believed those who had seen him risen. How "last of all," as if they would no longer see him? For it is the last time that the Apostles saw the Lord on earth when he ascended into heaven, which happened on the fortieth day after his resurrection. Would he then reproach them, for not having believed those who had seen him risen, when by that time they had themselves seen him so many times after the resurrection? Therefore, let us understand this: after many demonstrations of himself, during which he was presented to his disciples over forty days, he also lastly appeared to those eleven while they were reclining at the table, that is, on the very fortieth day. And because he was about to ascend to heaven from them, he wanted especially to reproach them on that day, because they had not believed those who had seen him risen before they themselves saw him, while certainly after his ascension, the nations, which had not seen him, were to believe through their preaching of the Gospel. After that reproach, as Marcus follows:
Mark 16:15 — On the Gospel of Mark
And he said to them: Go into the entire world and preach the Gospel to every creature. He who believes and is baptized will be saved; but he who does not believe will be condemned. Therefore, when you preach that whoever does not believe will be condemned, since he certainly does not believe what he has not seen, should not they themselves first be reproved, because they did not believe those to whom the Lord appeared before they had seen the Lord? But when he said to them, Go into the entire world, preach the Gospel to every creature, surely the holy Gospel was not meant to be preached to senseless things or brute animals, so that it would be said to the disciples, Preach to every creature? But under the name of every creature, every nation of the Gentiles can be designated. It had been previously said: Do not go into the way of the Gentiles; but now it is said, Preach to every creature, so that the preaching of the apostles, first repelled by Judea, would then assist us, since Judea had proudly repelled it to its own damnation. He who believes and is baptized will be saved; but he who does not believe will be condemned. Perhaps each one says to himself: I have already believed, I will be saved. He says the truth if he holds faith by works. For true faith is that which does not contradict in behavior what it says in words. From this comes what Paul says about certain false believers: They confess to know God, but in works they deny him (Titus 1). Here John says: He who says he knows God and does not keep his commandments is a liar (1 John 2). But when it is said, He who does not believe will be condemned, what do we say about infants who cannot yet believe because of their age? For with regard to adults, there is no question. Therefore, in the Church, infants believe through others on behalf of the Savior, just as they have derived the sins from others, which are remitted to them in baptism.
Mark 16:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) What shall we say here about infants, who by reason of their age cannot yet believe; for as to older persons there is no question. In the Church then of our Saviour children believe by others, as also they drew from others the sins which are remitted to them in baptism. It goes on: And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents.
Mark 16:17 — On the Gospel of Mark
And these signs will follow those who believe: In my name they will cast out demons; they will speak with new tongues; they will take up serpents; and if they drink anything deadly, it will by no means hurt them; they will lay hands on the sick, and they will recover. Should it be said that because we do not perform these signs we do not believe at all? But these were necessary at the beginning of the Church. For as faith was to grow, it had to be nurtured by miracles. For when we plant young trees, we water them until they seem to have taken root in the ground. But if they have once fixed their roots, the watering will cease. Hence it is that Paul says: Tongues are a sign, not for believers but for unbelievers (1 Cor. XIV). Do we not have of these signs and virtues what we should more subtly consider? The holy Church indeed daily spiritually performs what it did physically through the apostles. For when its priests lay hands on believers through the grace of exorcism, and deny the evil spirit dwelling in their minds, what else do they do but cast out demons? And faithful ones who have already renounced the secular words of the old life, but sound out the holy mysteries, and narrate, as far as they can, the praises and power of their Creator, what else do they do but speak in new tongues? When they remove malice from others' hearts by their good exhortations, they take up serpents. And when they hear pestilent suggestions but are not led into evil action, indeed it is deadly what they drink, but it will not harm them. Whenever they see their neighbors weakened in good work and run to help them with all their strength, and strengthen their life by the example of their actions, who waver in their own deeds, what else do they do but lay hands on the sick, that they may recover? These miracles are indeed all the greater as they are more spiritual. They are all the greater as by these not bodies, but souls are raised.
Mark 16:19 — On the Gospel of Mark
And indeed the Lord Jesus, after having spoken to them, was taken up into heaven and sits at the right hand of God. We must consider what it is that Mark says: He sits at the right hand of God, and Stephen says, I see the heavens opened, and the Son of Man standing at the right hand of God (Acts VII). What is it that Mark says he sees sitting, while Stephen testifies he sees standing? But we know that to sit pertains to one who judges, and to stand to one who fights or helps. Therefore, because our Redeemer, taken up into heaven, now judges everything and will come as the judge of all at the end, Mark describes him as sitting after the ascension, because he will be seen as the judge in his glory at the end. But Stephen, positioned in the struggle of toil, saw him standing, whom he had as a helper. Because he, in order to overcome the unbelief of the persecutors on earth, was fought for by the grace of him from heaven. It follows:
Mark 16:19-20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Observe that in proportion as Mark began his history later, so he makes it reach in writing to more distant times, for he began from the commencement of the preaching of the Gospel by John, and he reaches in his narrative those times in which the Apostles sowed the same word of the Gospel throughout the world.
Mark 16:20 — On the Gospel of Mark
But they, having departed, preached everywhere, with the Lord working with them and confirming the word with the accompanying signs. What is to be considered in this, what to be commended to memory, except that they followed the command with obedience, and obedience was followed by signs? Among these, it is notable that Mark, although he began his Gospel later than the others, extended it to longer times in his writing. For he neither mentioned the birth of the Lord himself or his forerunner, nor any account of their infancy or childhood, nor did he write in depth about the birth of the Savior, except that he called him the Son of God at the beginning of his Gospel. He began from the start of the evangelical preaching, which happened through John, and continued narrating up to the time when the apostles disseminated the entire Gospel word by preaching around the world.
Nehemiah 1:1 — Commentary on Ezra and Nehemiah
The words of Nehemiah, the son of Hacaliah, etc. Nehemiah is interpreted in Latin as "the Lord comforts," or "comforter from the Lord"; who, when he had renewed the walls of Jerusalem and freed the people of God from the insults of their enemies, elevated observance of the divine law; it is evident that in both name and deed and person he fittingly designates the Mediator of God and men, the man Christ Jesus, who declares himself sent for the comfort of the poor in spirit, when about to ascend to heaven, he says to his disciples: I will pray to the Father, and he will give you another Comforter, that is, consoler (John 14). The Psalmist shows that it is He who builds up the city of God, namely the holy Church, and comforts the mourners when he says: The Lord builds up Jerusalem, and gathers the dispersed of Israel. He heals the brokenhearted (Psalm 147), etc. The figure of Nehemiah also suits the holy preachers, through whose ministry heavenly consolation is conferred upon us, while, after the fall into sin, they promise penitent ones hope of divine pardon and propitiation, as they rebuild the walls of Jerusalem destroyed by enemies. The month of Chislev is the same we call December, and is the ninth month among the Hebrews, the last month of the year with us; whose name, interpreted in Latin "his hope," most clearly matches the desires of him who directed his mind to raising up the ruins of the holy city. For the first foundation of good action is that we have undoubted hope of the Lord's assistance in accomplishing what we desire. It is the same month in which our Lord was born in the flesh, beautifully prefiguring long beforehand by its name that in it the true Nehemiah, that is the comforter from God the Father, so long hoped for by the chosen, would come into the world for the building of the holy Church. But that Nehemiah writes that he was in the citadel of Susa when men came who reported about Jerusalem. Susa is the metropolis of the kingdom of the Persians, as we read in the history of Esther (Esther 1); which Nehemiah calls a citadel, as does the prophet Daniel (Daniel 8); not because the city is a citadel, but because it is built with such strength that it seems to be one. Susa is interpreted as "horsemanship" or "returning", a name suitably adapted to the fortification of the faithful minds of those especially concerned with the captivity of Jerusalem, that is, the salvation of those who, once snatched from the Church by the devil's snares, have now by penance been brought back to the Church through the grace of God. Such are in the returning citadel, that is, in the strength of a mind called back from weak delights to the desire for the heavenly homeland, from which they fell in the first parent. Such are in the strong host of holy hearts, who bear God as rider. As the prophet says: Riding upon your horses, and your ridership is salvation. The Lord indeed ascends upon his horses when he enlightens the hearts of preachers which he governs with the grace of his piety; and his ridership is salvation, because he leads to eternal salvation those whom he governs, and he makes others too, through them, who are equally governed, partakers of the same eternal salvation. Therefore, Nehemiah inquiring about those who had remained from the captivity of Jerusalem, let us see what follows:
Nehemiah 1:3 — Commentary on Ezra and Nehemiah
And they said to me: Those who remained and were left, etc. The sense of the letter is clear, because those who had remained from captivity, although they seemed to live in peace with the king of Persia being their friend, whom he had also sent with letters much earlier, who had power in the whole region beyond the river; nevertheless, they were in great affliction of mind, because their enemies reproached them that the holy city still remained in ruins. But now also in the holy Church, it is justly afflicted, and pricked with salutary sadness, they who, themselves repenting from past crimes, consider that their neighbors still lie under vices, so that through the negligence of those who could have benefited many of the corrected, the devil has a free entrance into the Church as if through the walls of a destroyed city. This is all the more necessary to be lamented, if even those who ought to have benefited others by teaching or example, wrongly living, show themselves as an example over destruction to those who see them. For this is what it means for the gates of Jerusalem to be burned with hostile flames, those who ought to have introduced the worthy into the company of the elect by living and teaching well, and kept away the unworthy, to perish by the fire of avarice, lust, pride, contention, envy, and other vices which the malignant enemy is accustomed to incite. But what seems to us to be done about these things, or what ought to be done, is shown when it is immediately added:
Nehemiah 1:4 — Commentary on Ezra and Nehemiah
And when I heard such words, I sat and wept, etc., up to And direct your servant, etc. For if a holy man, hearing the buildings of stones and wood destroyed, rightly mourned, fasted, and prayed, and for a long time sat in sadness; how much more in the destruction and ruin of souls, which is committed through sin, should continuous mourning, tears, and prayers be insisted upon? So that, with the Lord pitying, those who lay filthy in the longlasting filth of vices, as a reproach against religion, with the enemy triumphing, may be raised to their former health.
Nehemiah 2:1 — Commentary on Ezra and Nehemiah
Now it happened in the month of Nisan, etc. Nisan is the first month of the year according to the Hebrews, in which they always used to celebrate Passover, which we call April. Therefore, what was said above, that he mourned, fasted, and prayed for many days, it is evident indeed that for four continuous months, namely the ninth, tenth, eleventh, and twelfth, he devoted himself to this most sacred dedication, awaiting the opportune time in which he could express his desire to the king. And indeed, he was the chief cupbearer, he used to hand the cup to the king, performing the duty of joy outwardly, but inwardly he was weighed down with severe sadness, because he remembered the holy city as destroyed and the people of God given over to reproach and contempt by the enemies of God. Hence, with those like him, he declares speaking in the Psalm: "By the rivers of Babylon, there we sat down and wept, when we remembered Zion" (Psalm 136).
Nehemiah 2:2 — Commentary on Ezra and Nehemiah
And the king said to me: "Why is your face sad?" etc. Just as we have clearly recognized, with Isaiah teaching, that Cyrus, the first king of the Persians, holds the figure of the Lord and Savior because he released the people of God from captivity and commanded the temple to be rebuilt; likewise, we can rightly understand his successor in the same empire, Artaxerxes, who commanded with the same devotion that the city of Jerusalem be rebuilt, as a type of the Lord. The Lord constructs for himself a city from living stones, that is, one church from all the elect, through the office of preachers. Therefore Artaxerxes is well interpreted as testing the light with silence. For the Lord is the light of life, who tests the hearts of His faithful with silence, sometimes enlightening them with the sweetness of heavenly grace, sometimes obscuring them with the hardships of the present life, so that, educated by temporal adversities, they may more fervently desire eternal goods. This year is memorable, in which it was permitted to build Jerusalem, and it is already prefigured in the mystic writings of the prophet Daniel, with the angel saying to him that seventy weeks have been shortened over his people and over his holy city. And shortly after: From the going forth of the word to restore and rebuild Jerusalem to the Messiah the Prince, there shall be seven weeks and sixty-two weeks. And shortly after: He shall confirm the covenant with many for one week, and in the middle of the week he shall cause the sacrifice and the offering to cease. These weeks, therefore, begin from the twentieth year of Artaxerxes, when he gave permission for the rebuilding of Jerusalem; at which time, as Julius Africanus writes, the years of the Persian reign were one hundred and fifteen, and the same number of years remained incomplete until Alexander the Great, when he killed Darius; but it was the one hundred and eighty-fifth year of the captivity of Jerusalem; and they reach up to the times of the Lord's passion, by which the end was put to legal sacrifices and offerings. Indeed, each of these weeks has seven years, that is, four hundred and ninety years according to the lunar course; only in such a way that each one, in a new and unusual manner, has no more than twelve lunar months. Hence, the angel carefully says that seventy weeks are not counted but shortened over his people, which are solar years 475. Concerning this entire prophecy, I have taken care to discuss it as fully as I could in the book of Times.
Nehemiah 2:10 — Commentary on Ezra and Nehemiah
And Sanballat the Horonite, etc., heard. And the heretics are grieved, and all the enemies of the Church are saddened whenever they see any elected persons working for the sake of the Catholic faith or for the correction of customs, by which the walls of the Church are to be renewed. Indeed, the diversity of souls and matters is to be noted, for it was said above that those who remained from captivity in Judea were in great affliction and reproach; but also Nehemiah led a long fast with weeping and prayers because the walls of Jerusalem were broken down, and its gates were burned with fire. And now, on the contrary, the enemies of that same holy city are in great affliction and are grieved because its buildings are to be restored, and at the same time, the citizens understand that they are to be lifted from the insults of their enemies. From this, it is to be gathered that even in this life, the sentence of the Lord can be fulfilled; He who said: Amen, amen, I say to you, that you will weep and lament, but the world will rejoice; you will be sorrowful, but your sorrow will turn into joy (John 16). For as the world that rejoiced is weeping, the sorrow of the righteous will be turned into joy when the holy affairs of the Church are seen to grow, and those who had strayed by sinning are recognized to return to it by repenting.
Nehemiah 2:11 — Commentary on Ezra and Nehemiah
"And I came to Jerusalem and was there three days," etc. He wanders through various parts of the destroyed city, carefully scrutinizing each, and considers anxiously how they ought to be repaired. Thus it is with spiritual teachers, often rising at night and by diligent investigation examining the condition of the holy Church while others are resting; so that they may vigilantly inquire how those things which are defiled or ruined by the wars of vices may be corrected and raised by castigating. But the wall of Jerusalem is laid waste, and the conduct of the faithful is soiled by earthly and low affections; the gates are consumed by fire, when even those who ought to open the way of life to others through teaching, abandoning the office of truth, become equally torpid with common inertia, and serve temporal cares.
Nehemiah 2:17 — Commentary on Ezra and Nehemiah
"And I said to them: You see the distress we are in," etc. These words are plain and very apt in a spiritual sense, because holy teachers, and indeed all who are fervent with zeal for God, are in great distress as long as Jerusalem, that is, the vision of peace which the Lord has left and entrusted to us, is seen to be deserted through the wars of dissensions; and they observe the gates of virtues, which, according to Isaiah, ought to have been occupied by praise (Isa. 60), being cast down and held in contempt by the prevailing gates of hell. Hence they strive, by gathering the ministers of the word into a single endeavor, to rebuild by faith and good action those things which seemed to be destroyed.
Nehemiah 3:1 — Commentary on Ezra and Nehemiah
And Eliasib the great priest rose, etc. This Eliasib, the high priest of that time, was the son of Joakim, who, after his father Jesus the son of Josedec the great priest, himself also for no small time held the insignias of the high priesthood. And rightly the restoration of the city began with the great priest and his brothers, so that those who had precedence in rank of order might themselves become an example to all in good works. And it is well joined with the priests who are building.
Nehemiah 3:3 — Commentary on Ezra and Nehemiah
The fish gate was built by the sons of Asnah. He called it the fish gate, which looked towards Joppa and Diospolis, that is, Lydda, and it was closer to the sea among all the routes to Jerusalem, which now is said to be called the gate of David, and is the first of the gates to the west of Mount Zion. To this opinion seem to agree the words of the Chronicles, in which it is written about King Manasseh of Judah: "After this, he built a wall outside the city of David to the west of Gihon in the valley, from the entrance of the fish gate, around to Ophel, and raised it very high" (2 Chr. 33). In a typological sense, just as the flock of the Lord's faithful is so often called fish, hence as He said to Peter, "Feed my sheep" (John 21); so also He promised the same to Andrew and the other apostles, saying: "Come after me, and I will make you fishers of men" (Matt. 4). Again, He spoke of these fishermen through a parable, saying: "They chose the good fish and put them into vessels, but threw the bad away" (Matt. 13). Therefore, they built the fish gate in Jerusalem when those steps are ordained in the Church by which the elect are separated from the reprobate, like good fish from bad, to be brought into the fellowship of eternal peace. The fish gate is built when, by the works of virtues, the faithful serve those who see themselves, having been rescued from the waves of turbulence and worldly desire, led into the tranquility and peace of spiritual life. Zephaniah the prophet remembers this gate, saying: "A sound of crying from the fish gate, and wailing from the second" (Zeph. 1). Because what he added, the second, signifies a gate of the second wall in the same area. For in the times of Hezekiah, the wall of the city was doubled, the Chronicles narrate, where it is written: "He built diligently all the wall that had been broken, and raised up towers upon it, and outside another wall" (2 Chr. 32). These things about the literal sense. But according to the allegory of the law, Zephaniah heard the voice of crying from the fish gate and wailing from the second, because he foresaw that both would be thrown down by enemies: for he saw that the faith and works of teachers, by which it was proper for others to be saved from the waves of corruptible life and led into the holy Church, would be overthrown by the snares of the ancient enemy, that is, by the desire for earthly pleasures which would deprive them of heavenly joys. Rightly, indeed, he heard a voice of crying and wailing from both the first and second gate, both from the outer and inner, because he saw that both outward works and the hearts of the negligent within would be overthrown by the devil's attack; but since the Lord lifts up those who are cast down (Ps. 145:14), Nehemiah records that the same fish gate was restored after a long ruin: for even if some of the preachers fall by sinning, there will not be lacking those who, up until the end of the world, succeeding in the place of their predecessors, with the Lord's help, open the gates of righteousness by preaching and living rightly. Rightly, however, it is added about those who destroyed this gate:
Nehemiah 3:6 — Commentary on Ezra and Nehemiah
And they rebuilt the old gate, etc. That old gate is what John mentions, saying: Beloved, I do not write a new commandment to you, but an old commandment which you have had from the beginning (1 John 2). The old commandment is the word which you have heard. Therefore, the old gate is rebuilt in Jerusalem, when the word of faith and love, which has been handed down from the beginning of the holy Church, is either recovered in those who have gone astray, or begins to be established in those recently believing.
Nehemiah 3:8 — Commentary on Ezra and Nehemiah
And they left Jerusalem, etc. The wall of the broad street in Jerusalem is the firmness and fortification of perfect love in the hearts of the elect, to which its teachers reach by building, when progressing in works of charity, they can say to their Creator and Helper: We have run the way of your commandments, when you enlarged our heart (Psalm 119). Indeed, that enlargement of an enlightened mind, which can love both a friend in God and an enemy for the sake of God.
Nehemiah 3:13 — Commentary on Ezra and Nehemiah
And Hanun built up the Valley Gate, etc. We know that the Valley of Jehoshaphat, which was also called Gehenna, that is, the Valley of Hinnom, was to the eastern side of the city of Jerusalem, through which flows the Kidron stream, mentioned in the Gospel (John XVIII), when it receives waters from rain or snow, flowing from the northern to the southern region. But we also read of the Valley of Gihon on the western side of the same city, as the Book of Chronicles says about King Manasseh of Judah, which we have mentioned above: After this, he built a wall outside the City of David to the west of Gihon in the valley (II Chronicles XXXIII). Gihon, moreover, is the name of the spring where Solomon was anointed king outside the city. Therefore, whether Ezra signifies this one, that one, or any other valley of the same city in this place, the mystery is clear, because the Valley Gate is built in Jerusalem, when for those who have been recently initiated into the knowledge of faith, or for those who have been restored to chastity of faith by the truth's teachers who had gone astray, the virtue of humility, among other virtues, is commanded to be observed, through which they may deserve to be elevated by a greater grace of God, as the Holy Scripture says: God resists the proud, but gives grace to the humble (I Peter V). And in the Psalm: And the valleys are covered with grain (Psalm LXV), which means, the humble will be abundantly filled with the gifts of heavenly sustenance. And it is fitting that after the Old Gate and the wall of the broad street, the Valley Gate is built; because indeed, after the first principles of the catholic faith, which works through love, humility must be inculcated to us, which is the guardian of virtues, so that according to the wise man's precept, the greater we are, the more we should humble ourselves in all things (Ecclesiasticus III).
Nehemiah 3:14 — Commentary on Ezra and Nehemiah
And a thousand cubits along the wall up to the Dung Gate, etc. They say that the site of the city of Jerusalem is arranged on such a gentle slope, facing north and east, that rain falling there never remains, but flows like rivers through the eastern gates, carrying with it all the filth of the streets, augmenting the torrent Cedron in the valley of Josaphat. From this, it seems likely that the gate is called the Dung Gate, through which filth and impurities are accustomed to be carried out. It is by no means of less strength and usefulness that all impurities should be carried out of the city of the Lord than that which is pure should be gathered into it. Therefore, they build the Dung Gate in Jerusalem, who ordain those into the ministry of the Holy Church, through whom the filth of vices may be cleansed from the minds of the elect. But also corrupt-minded men should be excluded from the borders of the Church, with the help and weakening of all impurity by the shower of heavenly grace; so that according to the Psalmist, "All who do iniquity may be destroyed from the city of the Lord" (Psalm 10). And since it is a sign of great perfection when someone progresses so much through the merit of humility that they can keenly perceive their errors and effectively cleanse those discovered; it is rightly said that those who built the Valley Gate also constructed a thousand cubits in the wall up to the Dung Gate. For the number a thousand signifies perfection, and a cubit signifies the operation which is done by hands and arms. And they reach a thousand cubits building in the wall of the holy city from the Valley Gate to the Dung Gate, who, having acquired the grace of humility, devote themselves so industriously to the works of perfection that they cast out from themselves all rubble of not only harmful action or useless speech but even superfluous thought.
Nehemiah 3:15 — Commentary on Ezra and Nehemiah
And Shallun built the gate of the fountain, etc. "Pagos" in Greek signifies a village in Latin. But writers tell that from that front of Mount Zion, which faces the eastern region with a steep rock, within the walls, and at the roots of the hill, the fountain of Siloam bursts forth; which indeed flows southward with alternating access of waters, that is, not with continuous waters, but it bubbles at uncertain [fixed] hours and days, and through the hollows of the earth and caves of very hard rock, it is accustomed to come with great noise, with which, namely, the city is said to use this one spring, and this not perpetual. Therefore, understand the gate of this fountain designated in this place, especially when it is openly added:
Nehemiah 3:16 — Commentary on Ezra and Nehemiah
After him Nehemiah built, etc. Note that King David is buried not in Bethlehem, as some assert, but in Jerusalem; and indeed not without a certain reason of mystery. For just as in Bethlehem he was born and anointed as a king, prefiguring that the Lord Christ would be born there from his seed and be adored by the Magi under the guise of a king; so also, having died and been buried in Jerusalem, he signified that the same Lord would suffer and be buried in that city, but would rise again from the grave. Therefore, after the gate of the fountain, and the walls of the pool of Siloam, which reach into the king's garden, and up to the steps that descend from the city of David, even up to the tomb of the same David the measure of the holy city extends; because he who preaches the faith of divine eternity, who declares the dispensation of the Lord's incarnation, who relates the fruitfulness of the Church adhering to Christ; of which he Himself says: A garden enclosed is my sister, my spouse (Song of Solomon IV); he declares to the faithful listeners that not only do they need to imitate those steps of good deeds by which they ascend to the eternal homeland; but also they must always recall the sacrament of the Lord's Passion to their memory, that they may recognize that through Him who died and rose again for them, they too are to be raised from the region and shadow of death to life, and to ascend to the heavenly kingdom. It follows well, however:
Nehemiah 3:17 — Commentary on Ezra and Nehemiah
After him, their brothers, the Levites, built, etc. Up to this point, the first wall of the city is constructed, from here the measure of the second, that is, the inner wall, which we mentioned above, begins. Hence, in this description, it is said that many of the builders built opposite their own house; for many houses of the city were either adjacent to or joined to the inner wall. Therefore, after the construction of the outer wall, the measure of the second wall follows also in our city, when, after the perfection of works and speech—which can appear to men—we strive more to please God in the inner parts of our mind, so that we may not presume to conceive anything in secret that would offend the eyes of the internal judge. And it is rightly said that the second measure is built against the ascent of the most solid corner; the most solid corner indeed is the Lord, who brought together the people of the Jews and the Gentiles in His faith and love; hence in the Psalm (Psalm 117) or Isaiah (Isaiah 28), He is called the cornerstone. Against the ascent of which corner the second measure is built, when through the purity of pious thought we strive to reach the vision of our Creator; even when held in this life, we frequently sigh with longing for His vision. From here follow many orders of builders who are said to have built the second measure, because the greatest structure of the holy Church is in the fortification of inner virtue, when we, of course, guard our heart with all vigilance, for from it springs life. To discuss these individually and to draw everything to spiritual understanding would be too lengthy.
Nehemiah 3:26 — Commentary on Ezra and Nehemiah
The Nathinnei, however, dwelt in Ophel, etc. The Nathinnei are considered to be the Gibeonites, who served the house of the Lord with faithful devotion according to the arrangement of Joshua the son of Nun. Ophel, however, was a tower, not far from the temple, of enormous height. Hence, Ophel, that is, of darkness, or named after a cloud, because its head rose up to the clouds. Finally, where it is written in Micah: And the tower of the flock, the cloud of the daughter of Zion (Micah IV); in Hebrew, for the cloudy tower, it is written "the tower Ophel." This tower is mentioned, and its part within the city is indicated in the book of Chronicles, referring to King Manasseh, which we also previously noted, that he built a wall outside the city of David to the west of Gihon in the valley, from the entrance of the fish gate around up to Ophel (II Chron. XXXIII). Therefore, according to the location, it was fitting that the temple servants lived in the nearby temple tower. However, according to the mystical sense as well, Nathinnei dwell in Ophel, that is, in the cloudy tower, when those dedicated to God in the profession of a more perfect life, always live in the fortress and height of virtues and actions and thoughts. Saying with the Apostle, For our conversation is in heaven (Phil. III). Of whom the multitude of the people also testifies with admiration, saying: Who are these who fly like clouds? (Isa. LX). Similarly, Nathinnei dwell in Ophel, when those distinguished in the garb of religion have learned to penetrate the hidden things of Scripture, about which it is said, Dark water in the clouds of the sky; that is, the mystical knowledge in the prophets with an illuminated heart, and to meditate on these readings day and night. Regarding their habitation, it is aptly added: Up to the water gate towards the east and the tower that projected. For the gate of waters is the Lord, who daily waters us with the grace of his mercy lest we fail in the troubles of the present life. The Psalmist desired to enter this gate, when he said: As the deer pants for the fountains of water, so my soul desires you, God (Psalm XLI). This gate is fittingly mentioned as positioned towards the east; because indeed the same Lord, who, by the torrent of his pleasure, drenches us lest we thirst, also illuminates us with the gift of his visitation, lest we dwell in the darkness of errors. Accordingly, Zechariah says: The dawn from on high has visited us, to give light to those who sit in darkness and in the shadow of death (Luke I). He also defends us with the protection of his aid, lest we be touched by the enemy. Hence it aptly follows: And up to the tower that projected. Understanding this, the same Psalmist said: You led me, because you have been my hope, a tower of strength in the face of the enemy (Psalm LX). Therefore, the Nathinnei dwell in Ophel, up to the water gate towards the east, and the tower that projected; when faithful persons dedicated to sacred readings rejoice in being drenched and illuminated by divine mercy and grace, and in always being protected from the enemy. And because after the present gifts of virtues one ascends to see the clarity of the dominical man, it is rightly added:
Nehemiah 3:27 — Commentary on Ezra and Nehemiah
After them, the Tekoites repaired another section, etc. Indeed, the wall of the temple is the body of the Lord Savior, about which He Himself said to the Jews: "Destroy this temple, and in three days I will raise it up" (John 2): which, of course, the temple of His body, His persecutors destroyed in death, but being raised up, and exalted to the heavens, His lovers saw in glory, and do not cease to see forever. Therefore, from the great and eminent tower, even to the wall of the temple, the structure of the holy city is reached, as every just person, from the height of contemplation, in which, with earthly temporals despised even in this life, they are elevated to aspire to celestial things, and in that life, with the brightness of the Lord's incarnation revealed, they also ascend to the eternity of divine glory. And because Tekoa means trumpet or horn, the Tekoites are interpreted as trumpeters, it is aptly said that the Tekoites built these things; for it is the duty of teachers, whose sound has gone out to all the earth, to reveal either the present gifts of God, or the future in His city, that is, the people of the faithful.
Nehemiah 3:28 — Commentary on Ezra and Nehemiah
Upwards to the Horse Gate they built, etc. Jeremiah mentions this gate and designates it to be on the eastern side of the city, writing typically about the holy Church: And the city shall be built for the Lord from the tower of Hananeel (Jer. XXI). And a little later: Up to the brook Kidron, and unto the corner of the Horse Gate eastwards (Ibid.). Horses, when taken in a good sense, like donkeys, camels, and mules, sometimes signify the Gentile peoples converted to the Lord, and sometimes the cares of temporal matters rightly subjected to the Lord by the soul. The priests built the wall of God's city up to the Horse Gate, just as the holy teachers, after the calling of the Jewish people, continued spreading the word until they brought the Gentile peoples into the Holy Church. Equally, they build to the Horse Gate when they provide the example of a sufficient mode of living for those who enter the gates of the holy Church to restrain their carnal or mental desires; or certainly when they arrange their own thoughts, which they must have in dealing with their livelihood or habits, in such a way that they do not hinder the freedom of mind, with which they have always proposed to seek heavenly things. And it is aptly added about the laborers, "Everyone against his own house"; this phrase is often repeated in this construction of the holy city. There is no need to labor in explaining how in the holy Church each one should build a wall of virtues against his own house and fortify his mind against the devil's snares; so that he who roams about like a roaring lion, seeking someone to devour (1 Pet. V), cannot in any way break in, while each one fortifies his own body and mind with the strong faith in the Lord. But everyone also builds against his own house if he protects with diligent guard of regular discipline those who are committed to him, so that they cannot be deceived either by the incursion of vices or by heretical persuasion. It would take a long time to discuss in spiritual interpretation each of the buildings of the holy city or its builders; which, even without our speaking, the skilled reader can very easily recognize. This much, however, should be noted, that those who build the gates and towers, through which either citizens may enter or enemies be warded off, are the prophets, apostles, and evangelists; through whom the form and order of faith and right action have been provided to us, by which we ought to enter the unity of the holy Church; and by whose words we learn how to refute and repel the adversaries of truth. But those who build with other words are the pastors and teachers, whom the Apostle placed second, through whose diligence the Catholic faith, which was built by the great architects of the Church, is preserved throughout the world to this day. And just as Nehemiah, enumerating the builders of the city in order, renders them perpetually memorable; so the Lord, the comforter of our poverty, inscribes the names in heaven of all who build up His Church among the elect. But let us consider the remaining matters as well.
Nehemiah 4:1 — Commentary on Ezra and Nehemiah
Now it came to pass, when Sanballat heard, etc. Clearly, this is the anger of the heretics, these are their words, who vainly call themselves Samaritans, that is, guardians of God's law, when they are in fact greatly opposed to God and His laws, as they have long been separated from the house of David, that is, from the unity of Christ and the Church through heresies or schisms, or wicked deeds; who fear that their own impiety might be attacked and excluded, and therefore dread the building of the walls of faith. This is the derision of all who say they know God but deny Him by their deeds. For the Samaritans served the Lord in such a way that they did not renounce their ancient gods. Today, those who imitate them typologically are those who are Christians in such a way that they also consider their belly as their god, follow greed, which the Apostle clearly calls the service of idols; and being enslaved by the other allurements of the world, they serve the creature more than the Creator, who is blessed forever. And therefore, such people, like the heretics, do not want the walls of the Church to be renewed, lest, as the state of piety grows, they are forced to abandon their impiety. Such people are accustomed to call the Jews weak, that is, confessors of the faith, and easily vanquished by the nations, while in the daily contest for souls they prefer to embrace vices rather than to obtain the palm of victory through virtue. And because there are some among the heretics who even deny forgiveness to those who repent after falling, it is rightly added in the person of these:
Nehemiah 4:2 — Commentary on Ezra and Nehemiah
"Will the stones be rebuilt?" etc. For the stones were rebuilt, burnt from the heaps of dust, and were placed again in the work of the holy city, when those who had either denied the faith under the fire of persecutions or had lost the purity of conduct under the grips of vice, repented by the mercy of the Lord; so that they both recover the integrity of the catholic faith by steadfast profession, and obtain the ornaments of virtues by amended morals.
Nehemiah 4:3 — Commentary on Ezra and Nehemiah
But also Tobias the Ammonite, his neighbor, said: Let them build, etc. And both the person and words of this Tobias agree with heretics. The person indeed, because his patriarch Ammon was conceived from incest and drunkenness, and at night and in a cave. All of which clearly can be easily applied to any heresiarch; whose entire origin is from carnal pleasure and impurity, from the darkness of errors or crimes, from private gatherings, and not from the public symbol of the holy Church. Indeed, Tobias himself, meaning "good" of the Lord, said not by merit and truth, but by arrogance and pride, that the wall of the holy city could be leaped over by a fox; it is evident that heretics are called foxes. From which is that of the Song of Songs: Catch for us the little foxes that ruin the vineyards (Cant. II); which is to say quite clearly, Catch and bring to light the putrid and deceitful cunning of heretics, by which they strive to corrupt the fruitful minds of the faithful. Therefore, if, he says, a fox climbs up, it will leap over their stone wall. If against their faith's assertion any heretic arises, he immediately becomes proud and will subject all the confidence of their doctrine to his feet, which they boast is fortified like a stone and founded in Christ. But such blasphemers will come to what the sacred writer of this history, in imprecation, adds:
Nehemiah 4:4 — Commentary on Ezra and Nehemiah
Hear, our God, for we have become an object of contempt, etc. Similar to that of the Psalmist about the enemies of the elect, speaking as if under the guise of one wicked person: His trouble will return on his own head, and his violence will descend on his own crown (Psalm VII).
Nehemiah 4:9 — Commentary on Ezra and Nehemiah
And we prayed to our God, etc. This is the only refuge against all the enemies of the Church, namely prayer to God, and the industry of teachers who meditating day and night on his law, fortify the hearts of the faithful against the snares of the devil and his soldiers by preaching, consoling, and exhorting them.
Nehemiah 4:10 — Commentary on Ezra and Nehemiah
But Judas said: The strength of the bearer is weakened, etc. Judas speaks of the tribe of Judah's sons. However, the question is about not being able to build the wall because an excessive amount of soil was piled up at the place of the wall, which first needed to be removed so that the foundations of the wall could be laid on solid ground. This relates to the parable of the evangelical house, whose builder dug deep; and with the accumulation of earth removed, he laid the foundation on rock that could not be toppled by any force of water or wind (Matthew VII; Luke VI). For first, the soil of earthly desires must be removed from our hearts, and then the firm and impregnable wall of good works must be built upon the foundation of faith; for whoever attempts to erect the edifice of holy action upon the soil and rubble of weak thoughts is deceived, and instead of a house or city, he will soon find, when the storm of temptation strikes, that he has built ruin.
Nehemiah 4:11 — Commentary on Ezra and Nehemiah
And our enemies said: Let them not know and understand, etc. And this is always accustomed to be done in the spiritual building. For the tireless enemy remains with his satellites, namely unclean spirits and wicked men, who, caring less for the works of faith and virtues, strive to hinder and, as much as they can, always to attack, and they seek to kill the mind of the faithful with the sword of wicked suggestion. But we, according to the Apostle, must take up the armor of God against these, so that we may be able to resist on the evil day, and stand perfect in all things (Eph. VI). However, it is well said that he set up people with arms around the wall, so that the builders, surrounded by a line of armed men, might apply themselves to building the wall with a freer and more secure hand. For the degrees of the faithful are divided, and some adorn the Church with good works within; others, armed with the arms of sacred reading, watch over the Church against those heretics attacking it. These comfort their neighbors in the truth of the faith with devout religious fervor, those exercise necessary combat against the darts of the devil or vices, by which they labor to attack the same faith, and repel the insidious wolves from the Lord's fold with pastoral care.
Nehemiah 4:15 — Commentary on Ezra and Nehemiah
And it came to pass, when our enemies heard that it had been made known to us, God had frustrated their plan, etc. And in the spiritual building, if we have always been clothed with apostolic arms, the plan of the devil and his angels, who desire to defeat us, will be frustrated.
Nehemiah 4:18 — Commentary on Ezra and Nehemiah
And it happened from that day on, that half of the young men did the work, etc. It is to be noted that not only half of the young men did the work and the other half were prepared for war, but even those who did the work, the youths, were girded with swords. For so great is the cunning of the ancient enemy, so great is the fury of his militia fighting against the Church, that not only the preachers of truth, but also the people of God themselves must always be vigilant against his schemes and stand as if in battle array. Indeed, those who build gird their loins with swords when those who devote themselves to good works, who take care to arrange those entrusted to them in an orderly manner (that is, to place living stones in the building of the holy city fittingly), strive to restrain the flows of luxury in themselves by the keenness of the word of God. Nor should it be overlooked that when David or Solomon built that same city, nothing is reported about armed builders or adversaries attacking; but when the city was destroyed due to their sins, it was rebuilt with greater labor and industry, because such is the spiritual building that pertains to the salvation of souls, that in baptism, reborn through faith and the confession of the Holy Trinity, we become his city and house by the grace of God without any of our labor. And if after the washing of the sacred font, we relapse into sins, seduced by the devil, and the enemy, victorious, destroys the walls of our virtues with the fire of vices, we must repair the buildings of good works we have lost with greater efforts of prayer, affliction, vigils, alms, and a stricter way of life. For it is more difficult for those who have experienced the allurements of vice to abstain from them than for those who are ignorant of them; and it is less laborious to beware of the unknown pleasure of the flesh than to reject the known one.
Nehemiah 4:21 — Commentary on Ezra and Nehemiah
Let each one remain with his child, etc. Note how much effort they had in working, who also continued in labor at night. Thus the Apostle did, who worked night and day with his hands, so as not to burden any of the believers by seeking a livelihood (I Cor. IV). Unless perhaps they are to be believed to have succeeded each other in turns working, so that some worked by day on the wall, and others kept night watch against the attacks of enemies. For even the builders of our city do both at the same time. And those same ones who build up the Church by instructing the faithful, also drive away unbelievers and contradictors by reproving them from injuring the Church.
Nehemiah 5:1 — Commentary on Ezra and Nehemiah
And there was a great outcry of the people and their wives, etc. Indeed, the people desired to build the city wall, but due to the great famine, they were hindered from the sacred work. This famine was caused not only by the shortage of crops but also by the greed of the rulers, who demanded greater tributes from the same people than they could pay, which we see happening in the same manner among us daily. For how many are there among the people of God who willingly desire to obey divine commands, but are prevented from fulfilling what they desire by the lack of temporal goods and poverty, and the examples of those who seem to be adorned with the appearance of religion, when they themselves, from those they appear to govern, demand an immense weight and tribute of secular goods, and contribute nothing to their eternal salvation, either by teaching, or providing examples of living, or by performing works of piety. And would that some Nehemiah in our days, that is, a comforter sent by the Lord, would restrain our errors, ignite our hearts towards divine love, turning our hands away from our own wills to build the city of Christ. But let us see according to the letter, for the outcry of the afflicted people was increased by a threefold distinction. Some, indeed, compelled by hunger, were arranging to sell their children for food to the wealthier; others, sparing their children, preferred to give their fields and homes for food; still others, preventing both the sale of their children and their fields, only persuaded this, that they should borrow money for the king's tribute, with their fields and vineyards given in pledge, until, with the return of abundance and crops, they could repay what they had borrowed to the moneylenders.
Nehemiah 5:7 — Commentary on Ezra and Nehemiah
And he rebuked the nobles and magistrates, etc. As the best leader of the heavenly army, and a wise architect of the city of God, what he wanted the nobles and magistrates of the people to do, he first declared that he himself had done; namely, giving alms to the poor, and seeking nothing from them except the observance of the law of God and the edification of his city. In this reading, it is not appropriate for us to seek the sense through allegory, but rather to diligently observe the very text of the letter; that is to say, apart from the daily fruits of alms, we should be concerned, when a general time of famine and poverty afflicts the people, to lend to the needy whatever we can, and also to remit the tributes which we used to demand from our subjects as if justly, to the extent that our Father may also forgive us our debts. A very terrible conclusion is imposed on this reading, when it is said:
Nehemiah 5:13 — Commentary on Ezra and Nehemiah
Moreover, I shook out the fold of my garment, and said, etc. For whoever either refuses to give mercy to the poor, or does not blush to demand back what they do not have, as if justly, this person is shaken out of his house, namely, from the assembly of the holy Church, in which he believed he would remain forever, thrown out. He is also shaken out of his labors, that is, deprived of the fruit of the good works in which he thought he had laudably labored. For labors without pity cannot become fruitful before the Lord. How greatly this rebuke or imprecation of Nehemiah moved the hearts of all is clearly declared, when it is immediately added:
Nehemiah 5:14 — Commentary on Ezra and Nehemiah
From the day on which he commanded me to be their leader, etc. Explaining this typologically, the Apostle says: "For the Lord has ordained that those who preach the Gospel should live by the Gospel; but I have used none of these things" (I Cor. IX). Nehemiah, along with his brothers, lived in such a way for twelve years during his leadership that they did not consume the provisions owed to the leaders, thereby mystically indicating that it is an apostolic work when someone promoted to the governance of the people of God nobly exercises the work of leadership by building up the Church, but does not seek material gain from those he governs by preaching and living well.
Nehemiah 6:1 — Commentary on Ezra and Nehemiah
Now it happened that when Sanaballat and Tobiah heard, etc. The enemies of the holy city urge Nehemiah to descend to the plains and enter into a covenant of peace with them, with calves slain together as a testimony of the contracted covenant. However, he, to avoid neglecting the religious work, perseveres in the mountains. Similarly, heretics and false Catholics seek to have the companionship of peace with true Catholics on the condition that the true Catholics do not consent to ascend to the stronghold of ecclesiastical faith or operation, but rather force those who dwell in the heights of virtues to descend from the depths of wicked works or doctrines. And it is well that they wish to make a pact with Nehemiah in one field; because undoubtedly they desire to release all those whom they can seduce into the same liberty of a more luxurious life, which they themselves follow. It is fitting that they wish to make the same pact with him with calves slain together because false brothers eagerly offer sacrifices of their prayer or action with true Catholics to God so that, being truly believed as faithful themselves, they can corrupt the same true Catholics through the proximity of communion. However, Nehemiah representing the role of faithful teachers, senses neither to descend to the profane nor to be tainted by their sacrifices, but devoutly persists in the conceived works of virtues; and the more ferociously the enemies tried to frighten him, the more he strives to become formidable to the same enemies by doing good works. Hence it is also said in the following.
Nehemiah 6:9 — Commentary on Ezra and Nehemiah
But all these terrify us, etc. Therefore, in the spiritual structure, because the cunning enemy always tries to hinder our hands, let us always strive to strengthen them in good action with divine help.
Nehemiah 6:10 — Commentary on Ezra and Nehemiah
And I entered the house of Shemaiah, etc. Assaulted by the treacheries of enemies, Nehemiah entered the house of Shemaiah as though of a friend and brother; but he also found him to be a traitor and enemy, since he had been corrupted by the gifts and friendship of outsiders; for the chosen always have battles without, fears within; not only apostles, but also prophets, lived lives beset by dangers from their kind, dangers from their demands, dangers from false brothers.
Nehemiah 6:15 — Commentary on Ezra and Nehemiah
Now the wall was completed on the twenty-fifth day of the month Elul, etc. The month Elul, according to the Hebrews, is the sixth month of the year, which the Romans call September. And rightly is the wall of the holy city completed in the sixth month of the year, so that the perfect action of the faithful, whether penitents or innocents, is also designated in this ultimate time. For the number six usually signifies the perfection of good works; either because the Lord completed the creation of the world on the sixth day, and on the seventh He rested; or because we are to labor in good works in the six ages of this present world, and to hope for the Sabbath of souls in the seventh age, which is in the life to come. Rightly is it completed on the twenty-fifth day of the same month, on account of the five senses of the body, by the ministry of which good works are to be performed externally. For as the simple number five usually signifies these senses, so when it is multiplied by itself and brought to twenty-five, it demonstrates these same senses with greater perfection. Thus we complete the wall of Jerusalem on the twenty-fifth day of the sixth month, when diligently consecrating all the senses of our body to divine services, we bring the endeavors of virtues begun to a firm end, and faithfully complete with the help of the Lord what we have begun to do for the strengthening of Catholic peace. This wall is also rightly said to have been completed in fifty-two days; for the fiftieth psalm is the psalm of penitence and forgiveness, in which also the Prophet specifically prays about the building of this city, saying: "Deal favorably, O Lord, in Thy good will with Zion, that the walls of Jerusalem may be built" (Psalm 51). On the fiftieth day of the Lord's resurrection, the Holy Spirit came to the primitive Church, through whom the devotion of repentance is infused in us, and the gift of pardon is granted to penitents. Moreover, there are two precepts of charity, namely the love of God and the love of neighbor, through which, granted to us by the Holy Spirit, the forgiveness of sins is given, and we are commanded to labor for the attainment of eternal life. Therefore, most fittingly, the citizens rebuilding the wall of the holy city, which had been destroyed by enemies, restore it in fifty-two days, because this indeed is the perfection of the just in this life, that through the grace of divine inspiration, they punish whatever they have sinned by repenting, and henceforth adorn themselves with good works in the love of God and neighbor.
Nehemiah 6:16 — Commentary on Ezra and Nehemiah
It happened... that all the nations feared, etc. Those who previously sought to terrify the builders of the holy city, to delay them from working, now fear themselves with the construction of the same city completed, and they are disheartened, recognizing that this building was begun and completed by the authoring of God. Thus also in the holy Church, when a firm structure of charity, continence, peace, and other virtues has risen, the unclean spirits fear, and the temptation of their strength is repelled by our forces, and rather promotes our victory. This can also be received concerning heretics as well as false Catholics; who, by the constant faith of the good working through love, either are corrected and amended, or being exposed are guarded against and expelled from the boundaries of the Church.
Nehemiah 7:1 — Commentary on Ezra and Nehemiah
But after the wall was built, etc. And in a spiritual sense, wherever the wall of the Church may be built, gathering new peoples to the faith, or correcting those who have strayed, immediately the gates of regular discipline should be set up, so that the ancient enemy, who goes about like a roaring lion (I Peter V), may not anywhere break into the fold of the faithful. The gatekeepers, singers, and Levites must be reviewed, who guard the same gates; it is clear that the role of these pertains to all holy teachers. For gatekeepers are those who have received the keys of the kingdom of heaven, so that they may admit the worthy and humble, but keep out the proud and impure from entering the heavenly city, saying: 'You have no part or share in this matter; for your heart is not right before God' (Acts VIII). Singers are those who proclaim with a devout voice the sweetness of the same heavenly homeland to their listeners. Levites are those who always watch over the service of divine worship. Nehemiah commanded that the gates of Jerusalem not be opened until the heat of the sun, that is, throughout the entire night, so that neither the enemy covered by darkness might break in, nor any incautious citizen going out be captured and perish by the enemy. Which also the guardians of souls ought to diligently do throughout the whole night of this age, lest, neglecting the observance of a pious conversation, the devil either enter to disturb the company of the faithful or seize and destroy any of their number among the faithful. However, when the Sun of righteousness appears and the light of future blessedness shines forth, there will no longer be need for the cloisters of continence; for the adversaries will no longer be given the power to attack or tempt the faithful, since they and their prince will be condemned to eternal retribution. Wherefore John in his Apocalypse says of the future glory of the same holy city: 'And its gates will never be shut by day, for there will be no night there' (Rev. XXI)."
Nehemiah 7:3 — Commentary on Ezra and Nehemiah
And I appointed watchmen from the inhabitants of Jerusalem, etc. The watchmen of souls are not from the neophytes, nor from the common crowd, but they are to be established from those who, having been liberated by the grace of God from the struggle with vices, have accustomed their minds to Jerusalem, that is, to the vision of tranquil peace, who can say with the Apostle: "But our conversation is in heaven" (Philippians 3). Of whom it is well said that He has appointed each in his own turn; so that, after completing their course, being withdrawn from this light, others immediately are preferred in their place for the governance of the faithful. Nor at any time are there lacking those who strive to keep vigil for the peace of the holy Church on account of night terrors, while the truth of the prophetic word always runs to the end of the age, in which it is said to the same Church: "Instead of your fathers, sons are born to you" (Psalm 45). It is also well added, "And each against his own house." For in this way the guardianship of the holy Church is rightly perfected, if each one carries the concern of all the faithful in such a way that he is especially placed over them, to whom, by the authority of God, he devotes more diligent care.
Nehemiah 7:5 — Commentary on Ezra and Nehemiah
The city, however, was very wide and large, etc. These things suit that time typically. When the word of God, sown far and wide by the apostles, the whole world received the new seed of faith, and the Church buildings not yet constructed, but only by hearing and the sacraments of the word, the people were still being trained while still unpolished.
Nehemiah 8:2 — Commentary on Ezra and Nehemiah
And the seventh month came, etc. When Nehemiah sought to provide and arrange who should dwell in the city they had built, the seventh month arrived; for they were far away. For since the wall was finished on the twenty-fifth day of the sixth month, no more than five days remained until the beginning of the seventh month. This seventh month, from its first day to the twenty-second, was entirely consecrated to legitimate ceremonies; and after these were duly celebrated, he returned with the leaders and the people to arrange the residents of the built city. Here, the devotion and concord of the people are to be noted, who, as if one man, that is, with one and the same faith and love, gathered at the temple of the Lord; and they asked their priest to bring the book and repeat the commands of the law they should follow, so that with the city built, the structure of work pleasing to God might also rise, lest, as before, due to the negligence of religion, the ruin of the city should follow. And it was well that in the sixth month the city was built, and in the seventh, the people were gathered into it to listen to the law; indeed, the sixth day is for working in the law, the seventh is for resting. And this is our most beloved and acceptable rest to the Lord after our good work, that abstaining from servile work, that is, sin, we may more diligently give attention to hearing and fulfilling His commands. Hence, at the beginning of the same seventh month, the solemnity of the trumpets was appointed, by the sound of which the people, amidst prayers and sacrifices, might be more fervently awakened to the memory of the divine law. And now too, by spiritual understanding, after the holy city is built, the divine reading must follow, and the trumpets sound more frequently; for indeed, it is necessary that the people initiated in the heavenly sacraments, also from time to time, be more diligently instructed by sacred speeches on how they ought to live. But when it is said the people are gathered at the square before the Water Gate; I think the Water Gate refers to the court of the priests, by which the temple was surrounded on every side by a quadrangle, most especially on the eastern side of the temple, where the bronze sea was for washing the hands and feet of those entering the temple, and where the ten bronze lavers for washing sacrifices were; where also the altar of burnt offering was, between which and the temple Zacharias, the son of Barachias, was stoned (Matthew XXIII). However, the people did not have the permission to enter within this gate of the court, but only the priests, the ministers of the Lord. The people, however, stood outside this gate, and mostly in the square which was on its eastern side, to listen to the word or to pray. Therefore, the people were rightly gathered before the Water Gate, who by their priest were to be spiritually watered with the flowing Scriptures.
Nehemiah 8:4 — Commentary on Ezra and Nehemiah
Ezra the scribe stood upon a wooden platform, etc. This place seems to be remembered in the Scripture of Chronicles, where it is said: Solomon stood before the altar of the Lord, facing the multitude of Israel, and stretched out his hands. For Solomon had made a bronze platform and had placed it in the middle of the basilica, measuring five cubits in length, five cubits in width, and three cubits in height, and he stood upon it (II Chronicles VI). Indeed, in the middle of the basilica, in the middle of the priests' courtyard, where the main basilica was surrounded on all sides by the outer courtyards of the temple. About these it is also written earlier in the same book: He also made the courtyard of the priests and a great basilica (II Chronicles IV). However, Solomon, as a king, made a bronze platform; while Ezra, as of lesser authority, set up a wooden platform to speak from, much like Solomon or Moses made a bronze altar for holocausts, for which the sons of the captivity replaced with stone. But it should not be thought that a wooden platform has a lesser degree of perfection than a bronze base. For it has often been said, as bronze endures through the passage of time or through the sweetness of sound, divine sacraments never fail through the passage of ages, and their sound goes out into all the earth; thus also wood is very fittingly appropriate for them, especially on account of the trophy of the Lord's passion. Therefore, the high priest stands above the entire people when he who takes the position of a teacher, by the merit of a more perfect life, surpasses the actions of the crowd. He stands on a wooden platform made to speak from, when by the singular imitation of the Lord's passion, he makes himself loftier than the others. Hence, he worthily gained the confidence to freely preach the word of God. For he who scorns to imitate the Lord's passion according to his own measure has not yet ascended the wooden platform from which he can stand above the weak. Therefore, such a scribe must either tremble or blush to preach the commandments of God, fearing or being ashamed to propose for others to do what he himself has not done. Hence it aptly follows in the subsequent paragraphs:
Nehemiah 8:5 — Commentary on Ezra and Nehemiah
The people stood in their place. For when leaders strive as much to excel their subjects in good works as they do in honor, then these same subjects, incited by their good examples, already follow the course of their own lives devotedly; admonished by their pious exhortations, they delight in frequently shedding tears for their admitted errors, or even for the desires of the heavenly homeland. Hence it is fittingly added here:
Nehemiah 8:9 — Commentary on Ezra and Nehemiah
"But all the people wept when they heard the words of the law." For the same holy teachers, who stir the minds of their hearers to tears with sacred readings and devout exhortations, also console those tears by promising them the eternal joys to come. Rightly it is added:
Nehemiah 8:10 — Commentary on Ezra and Nehemiah
"And he said to them: Go, eat rich foods, etc." For the day of the Lord is holy to us when we strive to hear and fulfill his words. On which day, although suffering external tribulations, we ought to be rejoicing in hope, according to the Apostle's saying: "As sorrowful, yet always rejoicing" (2 Cor. 6). On this day we are also commanded to eat rich foods and drink sweet wine; that is, to rejoice in the abundance of good action divinely bestowed upon us and in the sweetness of hearing the word of God. For sweet wine is wine sweetened with honey, hence it is called Oinomeli in Greek. But we are also instructed to send portions to those who have not prepared themselves, from these same most wholesome mental feasts, so that we may also strengthen the consciences of our weaker neighbors either by the example of pious action or by the sweetness of devout exhortation, so that their souls, according to the Psalmist, may be filled as with marrow and fatness from the abundance of heavenly generosity, and with joyful lips may praise the name of the Lord (Psalm 62). We ought to imitate this literally as well; so that, on feast days, after prayer, readings, and the completion of the singing of psalms, when we plan to care for the refreshment of the flesh, we also remember to give a portion to the poor and to strangers.
Nehemiah 8:14 — Commentary on Ezra and Nehemiah
And they found written in the law that the Lord commanded, etc. These things are more fully written in Leviticus, and that they were ordered to be remembered for that long journey during which the Lord, bringing His people out of Egypt, made them dwell in tabernacles in the desert for forty years, daily teaching them the precepts of His law through Moses (Leviticus 23). The erection of tabernacles was commanded, which in Greek is called Scenopegia, for seven days every year, that is, from the fifteenth day of the same seventh month to the twenty-second. The sacrament of this observance must be diligently examined by us with spiritual inquiry, especially since the Lord deigned to be present at this feast in the Gospel (John 7) and dedicated it with His sacrosanct words while addressing the gathered people. Therefore, our fathers were also freed from Egyptian servitude by the blood of the Lamb, and led through the desert for forty years to reach the promised land, just as through the Lord's passion, the world was freed from servitude to the devil, and the early Church was gathered by the apostles, which, as if led through a desert for forty years, was brought to the promised heavenly country. Imitating the forty-day fast, which Moses, Elijah, and the Lord Himself completed, it used to lead a life in great continence, always thirsting for the eternal homeland; and fully separated from all the allurements of this world, it conducted a nearly secluded life in daily meditation on the divine law. For remembrance of this, at the same time, we must also dwell in tabernacles, leaving our dwellings, that is, abandoning secular delights, confessing that we are pilgrims in this life and that our homeland is in heaven; and to desire to reach it sooner. And this on the solemn day in the seventh month, that is, in the light of heavenly joy, when our heart is filled with the grace of the Holy Spirit, which the prophet praised as sevenfold. In these tabernacles, indeed, we are commanded to stay for seven days; for throughout the duration of our lives, which revolves through so many days, we must keep in mind that we are sojourners with God on earth and strangers like all our fathers.
Nehemiah 8:15 — Commentary on Ezra and Nehemiah
Go forth, he says, to the mountain, etc. And let us also go forth from a dwelling of general thoughts, to the height of the holy Scriptures to be frequently meditated upon; and let us bring from there, as if olive branches, the fruits of mercy, with which by refreshing the poor, we may simultaneously shade ourselves from the heat of tempting vices; and branches of the most beautiful wood, which the Jews call cedar, indeed, the fruits of charity, which is amongst all virtues the most beautiful and illustrious, through which our Lord ascended the wood of the cross for our salvation. As we imitate His passion to the extent that it is possible, we are certainly protected by the branches of the most beautiful wood. Let us also bring branches of myrtle, in the mortification of desires and all vices. For even the magi, offering myrrh to the Lord, taught typologically that those who belong to Jesus Christ ought to crucify their flesh with its vices and lusts. Likewise, whoever can say: 'For we are the good fragrance of Christ to God, in every place' (II Cor. II), brings myrtle branches to make a shelter for themselves. Let us also bring palm branches, the ornament of the victorious hand, so that we may always carry a mind victorious over gluttony, wrath, greed, and other vices, and always strive to be stronger than all enemies; so that in the future we may be worthy to be consorts of those about whom John speaks in his Apocalypse: 'They stood before the throne in the presence of the Lamb, clothed in white robes, and with palms in their hands' (Rev. VII). Also, branches of woody trees, that is, the adornments of other virtues; with all these we make mystic tabernacles for ourselves, as by being delighted with good works, we draw our entire mind away from worldly enticements.
Nehemiah 8:17 — Commentary on Ezra and Nehemiah
And the people went out, and brought back, etc. On the house-top, he says, on the roof of the houses. For in Palestine they do not have gabled roofs on the houses, but the tops of all the houses are flat, with beams and boards laid over them. Hence, in the law, it is commanded that when someone builds a new house, they shall make a parapet around the roof, so that no one may fall from it and incur the danger of death (Deut. XXII). In the same way, each of us goes out and makes tabernacles on the house-top, that is, on the roof of his house, when, transcending the dwelling of his flesh with his mind, he diligently tramples upon its harmful desires with meditations of heavenly light and freedom. This same thing we do in our courtyards when, with our mind burning towards heavenly things, we stand as if outside the world, whose dwelling we desire to leave behind more swiftly. We also do this in the courtyards of the house of God, when, even if it is not yet permitted to enter the hall of the heavenly dwelling, we place all the memory and residence of our thoughts in its vicinity. We also do this in the street of the water gate, when, with our heart expanded on the path of God's commandments, just as the servant desires at the fountains of water, so our soul desires the living God (Psalm XLI). We also do this in the street of the Ephraim gate, that is, of the fruitful or growing, when in the same ample freedom of heart we advance in such a way that the gate of righteousness is opened to us by the Lord, and we may always grow in Him for salvation, and may merit to abound in greater fruits of good action day by day.
Nehemiah 8:18 — Commentary on Ezra and Nehemiah
He read from the book of the law of God, etc. As far as the meaning of the text goes, the Feast of Tabernacles was typically celebrated for seven days, that is, from the fifteenth day of the seventh month of the moon, up to the twenty-first. Then on the eighth day, that is, the twenty-second of the month, a gathering of the people took place once more, marked by a greater festivity. For it is written in Leviticus: On the fifteenth day of the seventh month, when you have gathered all the fruits of your land, you shall celebrate the Lord's feast for seven days. The first day and the eighth day shall be a Sabbath, that is, a rest. And you shall take for yourselves on the first day the fruit of beautiful trees, etc. (Leviticus 23). So Ezra read to the people in the book of the law of God during the seven days of the Feast of Tabernacles; because this truly is our genuine solemnity of mind in this life, that through each day, that is, through all the good works by which we are enlightened by the Lord, we may devote our attentive hearts to reading, hearing, and doing His words. This solemnity begins on the fifteenth day of the month, when the moon is at its fullest at night, whereupon all the shadows of our mind are resolved by the most brilliant light of Christ. And it follows with the eighth day of the Sabbath, that is, of rest, obviously at the time of the resurrection in the future life; the joys of which we are uplifted by hope for now, and then we will fully enjoy in reality, when that most longed-for gathering—the entire assembly of saints, both angels and men—rejoices together in the presence of their Creator, never to be separated.
Nehemiah 9:1 — Commentary on Ezra and Nehemiah
The children of Israel assembled in fasting and sackcloth, etc. The devotion of the people corrected after captivity is noteworthy, for once the solemnity mandated by the law of the Lord was duly completed, and after just one day of interval, they themselves willingly gathered in fasting and penance, diligently carrying out what they had heard during the days of holy readings and rejoicing, by separating themselves both in mind and body from the company of those who were proved to be estranged from the Lord and His worship, lest through the association and examples of the wicked they should again fall into the evils of captivity and distress; evils which they scarcely perceived themselves to have escaped even after long periods or centuries. And what might we mystically take from these things for ourselves, except that following such examples, whatever we have understood should be done in the public assembly or audience, we should again discuss mutually among ourselves, and diligently seek by thorough inquiry how we might be able to fulfill each of these with the correction of our hearts and bodies. The great diligence of their more correct life is evident as it is stated:
Nehemiah 9:3 — Commentary on Ezra and Nehemiah
"And they rose to stand, and read, etc." For who would not marvel that the people had such an extraordinary care for piety, that four times a day, that is, at dawn, the third hour, the sixth, and the ninth, at times when they were to be dedicated to prayer or psalmody, they would commit themselves to hearing the divine law, so that with their minds renewed in God, they might return purer and more devout to implore His mercy; and also at night, four times, shaking off the lethargy of sleep, they would rise to confess their sins and seek forgiveness. I believe it is by this example that the custom has grown in the Church, that at every hour of the daytime psalmody a reading from either the Old or New Testament is said from memory before all the listeners; and thus strengthened by the apostolic or prophetic words, they bend their knees in prayer immediately. And also at night, when they cease from their labors, their ears are directed to the listening of divine readings.
Nehemiah 9:6 — Commentary on Ezra and Nehemiah
And Ezra said: You alone, Lord, etc. What was previously stated, Because they confessed their sins and the sins of their fathers; is shown in more detail with Ezra beseeching how it was done. Moreover, in the conclusion he says, Therefore over all these, we ourselves make and write a covenant; and our princes, our Levites, and our priests sign; and so forth. It is more clearly shown how, with great grace of devotion, all their persons made a new assembly after the Feast of Booths, so that they might unite themselves with the divine covenant, having been thoroughly cleansed from the contamination of sins, and confirm the condition of the holy covenant both by word and by writing. As if separated from the company of the impious, they might more securely fulfill the work which they had long ago begun; that is, they would appoint suitable citizens of the reestablished city from the number of the pious.
Nehemiah 10:1 — Commentary on Ezra and Nehemiah
But the signatories were Nehemiah the Tirshatha, etc. Another translation has, Nehemiah, who is the Tirshatha; for Nehemiah had two names. Hence it is uniquely added, the son of Hacaliah; which is more clearly indicated above, where it is said: But Nehemiah said, he is the Tirshatha, and Ezra the scribe, and the Levites interpreting to all the people, This day is holy to the Lord our God (Neh. VIII).
Nehemiah 10:31 — Commentary on Ezra and Nehemiah
The peoples of the land, who bring goods for sale, etc. And for us, the Sabbath is always to be kept spiritually, always to abstain from servile work, that is, from sin, always to be free and to see that the Lord himself is God, so that after such a Sabbath, freed from the sins of conscience, we may reach the Sabbath of future glory in the heavens. But the peoples of the land seek to profane our Sabbath by bringing goods for sale to us on the sanctified day; because unclean spirits strive to defile the purity of our hearts, and by the price of our consent, to introduce the temptations of vices to us, so that they may pollute the day of the greatest sanctification; that is, to obscure the light of our pious thought or action with errors that are introduced. But we should avoid such a market, having enclosed ourselves within the walls of our city, which is the custody of a more perfect life.
Nehemiah 10:32 — Commentary on Ezra and Nehemiah
And we shall set upon us the precepts, etc. All these things contained in this chapter pertain to the care of the house of the Lord and its ministers and ministries. And the best order of religious conversation, to be spiritually imitated now for us too, is that first the children of the transmigration chastise themselves from the defilements of the nations; then, by the observance of the Sabbath, which stood out among the foremost commandments of the law, they are sanctified; and thus henceforth they turn all care of acting to the service of divine worship. For first it is necessary for us to be cleansed from evils, and thus to be adorned with good acts. However, it is long enough to discuss each of these allegorically, in what order we should spiritually act towards the worship of the Lord, and this more so in the very volume of the law.
Nehemiah 11:1 — Commentary on Ezra and Nehemiah
Now the leaders of the people lived in Jerusalem. etc. The arrangement that had been begun right after the rebuilding of the city is now complete; but up to this time, it could not be finished before the numbering of the people and the completion of the solemnities of the seventh month, so that it might be determined who should live in the holy city itself and who in the other towns. It is fitting regarding the figures of the sacraments that the leaders of the people are said to have lived in Jerusalem. For it is proper that the prelates of the holy Church should surpass the people as much in the merits of their life as they surpass them in the height of their power. Indeed, the other cities of Israel signify the devout conversation of God's people. But the habitation of the people of Jerusalem especially represents the deeds of those who, having overcome the struggle against vices, approach the vision of supreme peace with a free mind, according to that verse of the Psalmist: "The Lord loves the gates of Zion more than all the dwellings of Jacob" (Psalm 87). Hence, subsequently, a tenth part of the people was chosen by lot to receive habitation in Jerusalem, while the other nine parts resided in their own towns; because it is indeed the privilege of the perfect—those who fully keep the precepts of the Decalogue in the love of God and neighbor—to approach the heavenly secrets with their minds and to imitate, if I may say so, the peace of supreme blessedness amid the turmoil of a fleeting life. Although the gate to eternal life is open to those who keep God's general commandments, as the Lord declares to the rich man who questioned Him in the Gospel. Such people dwell, as it were, in the cities given to them by the Lord, because they vigilantly guard themselves against the snares of the ancient enemy by adhering to the divine law. But those who wish to be perfect, having sold all that they have and distributed it to the poor, and thus follow the Lord, these dwell, as it were, in the citadel of Jerusalem, close to the temple of God and the ark of the covenant, because they approach more intimately the grace of their Creator. It is well said that their habitation in the holy city was not due to human choice, but by the casting of lots, just as the possession of other cities was given by lot to the children of Israel in the time of Joshua; because indeed both small and great blessings are received not by the freedom or effort of one's own will but by the gift of the hidden Judge and Giver.
Nehemiah 11:2 — Commentary on Ezra and Nehemiah
The people blessed all the men, etc. And we must make the exalted life of the elect, which we cannot follow by imitation, our own by rejoicing and venerating it. It should be noted, according to the faith of sacred History, that those who are said to have dwelled in Jerusalem were none other than from the tribe of Judah and Benjamin, and the Levites. For it clearly follows:
Nehemiah 11:3 — Commentary on Ezra and Nehemiah
Each one dwelt in his own possession, etc. By these words, it is plainly taught that all of Israel, that is, the ten tribes, lived in their cities, in which even the priests and Levites held their portion decreed by law. However, from the tribe of Judah and Benjamin, whoever was chosen by lot dwelled in Jerusalem; along with those from the priestly and Levitical tribes. For the tribe of Benjamin had been dwelling there from ancient times, as that city had fallen to them by lot. The tribe of Judah entered there in the times of David, when he made it the metropolis of the entire Israelite kingdom. The tribe of Levi was added when the ark of the covenant was brought there, and the altar and temple of God were built. For, see the following passages of this book and you will find that inhabitants of Jerusalem are counted only from these three tribes, and their total is carefully tallied; once their catalog is completed, Scripture still goes on to add in which cities the rest of these tribes lived. For it follows:
Nehemiah 11:25 — Commentary on Ezra and Nehemiah
Of the sons of Judah, they dwelled in Kiriath-arba, etc. For Beer-sheba was the boundary of Judah to the south, and the Valley of the Sons of Hinnom to the north next to Jerusalem to the east. Then the cities of the sons of Benjamin are recounted in a similar order. After listing these, it is added:
Nehemiah 11:36 — Commentary on Ezra and Nehemiah
And concerning the Levites, portions of Judah and Benjamin, it indicates that the Levites received their share in the possession of the children of Judah and Benjamin according to the decree of the law. Let these few words be said about the history. Concerning all these things, if we also wish to hear an allegorical sense that fits our actions, Judah is interpreted as confessing, Benjamin as the son of the right hand, Levi as taken up. Tribes of all these partly live in Jerusalem, and partly in subordinate cities given to them by God, because the gains of the faithful are many and diverse, for which there are also many mansions in the house of the Father in the heavens, as we taught above. Some are content to keep the general commandments of God: not to kill, not to commit adultery, not to steal, not to bear false witness against their neighbor; to honor father and mother, and to love neighbors as themselves. Others try to take a stricter way of a perfect life, yet all praise and confess the grace of their Creator according to their calling and are children of the eternal kingdom, which is at His right hand; and they are taken up by Him into life, when the time of that judgment comes, in which two will be in the field, one will be taken, two women grinding at the mill, one will be taken, and one left (Matthew XXIV).
Nehemiah 12:1 — Commentary on Ezra and Nehemiah
These are the priests and Levites, etc. Here the chief priests are described together with their brothers, that is the lesser priests, and the Levites, those who went up from the captivity of Babylon with Zerubbabel and Joshua the son of Jozadak. After explaining these, those who succeeded each other in the chief priesthood from that time up to the beginning of the kingdom of the Macedonians are also included. For it follows:
Nehemiah 12:10 — Commentary on Ezra and Nehemiah
Now Joshua begot Joakim, etc. Finally, Jeddua, who is placed last among these, Josephus writes (Antiquities II, 8) was the high priest in the times of Alexander the Great, and humbly and honorably received by him when he met him with his brothers. Indeed, he names him Jaddus, and says that he was the father of Onias the high priest, of whom it is written in the book of the Maccabees; not that Nehemiah, the author of this book, could have lived in the flesh until those times, but because he knew his infancy, who yet could have reached the grade of priesthood after a long time following his death. For at the end of this little book, there is also mention of the sons of Joiada, the son of Eliasib, that one of them was the son-in-law of Sanballat the Horonite, although the name of this son-in-law is indeed omitted. But because Joiada is the same grandfather of Jeddua, it is clear that the son-in-law spoken of is either the actual father of this Jeddua, or his uncle; therefore, he could have been born while Nehemiah was still alive.
Nehemiah 12:12 — Commentary on Ezra and Nehemiah
In the days of Joachim there were priests, etc. However, after providing the succession of chief priests, a catalogue of the lesser priests and Levites who existed during their times is also added, so that we might know that, when the number of citizens in Jerusalem increased abundantly, the group of priests and Levites was also distinguished and noble, sufficient for the ministries of the temple and altar, for confessing and praising God, for the guardianship of the same temple and city, and for instructing the people. Nor was it done without the understanding of a holier mystery, that the rebuilt city of Jerusalem deserved such a great number of citizens in every rank and order, as it is never read to have lost so many even while the enemy was pressing and destroying. For just so, the holy Church often received greater increases from its losses, when many, frightened by the example of one who lapsed into sin through negligence, became more cautious about persevering in the chastity of faith. Often the very ones who sinned, after performing penance, began to bear greater fruits of good works than those they were accustomed to bear before the incursion of sin. Often the Church, devastated by heretics, after receiving the light of truth through the diligence of Catholic doctors, generated more children of the same truth, recovering many to know and defend reason. For blessed Fathers Athanasius, Ambrose, Hilary, Augustine, and others like them would never have composed so many and such magnificent treatises on the holy Scripture if not for the multifarious errors of heretics against the correct faith. But while the heretics were trying to support their lies with testimonies of Scriptures, they were forced contrariwise to refute them with the authority of the same Scriptures and to explain how their statements should rightly be understood. Reading these writings today, we receive them as more vigilant guards at the gates and entrances of the holy city and temple, and as more copious ministers for the office of the altar and the sacrifices of the Lord; for through their words we are instructed to more intently serve under the divine gaze of majesty, in the custody of faith, and in good action. This can also mystically be understood of the persecution by the pagans, by which the holy Church was very frequently shaken; it seemed indeed to be completely destroyed on the occasion of the martyrs, but it was better constructed as they were crowned in secret. With their miracles shining forth after their deaths, a greater people flocked to the confession of faith, until the very pinnacle of worldly power consented to submit its neck to the sweetest yoke of Christ, so that the state of the holy city, which is the Church of Christ, long attacked by unbelieving kings, was again helped and propagated by the efforts of believing kings and princes of the age; just as the city of Jerusalem was indeed overthrown by the kings of the Chaldeans, who are interpreted as fierce or like demons, but was restored and exalted with the due honor by the kings of the Persians, who are said to be interpreted as tempted, through friendly provision.
Nehemiah 12:27 — Commentary on Ezra and Nehemiah
At the dedication of the wall of Jerusalem, etc. The city had already been built for some time, but it was not fitting to dedicate it until inhabitants were gathered, appropriate ministers for the temple were assigned, and guards were appointed for the gates and vestibules. Once the holy city is established, it is dedicated when, at the end of the age, the number of the elect is completed and the Universal Church is brought into heaven to behold its Creator. Whenever we are uplifted in this life with the desires for that life, we rejoice as if at the dedication of our figurative city. Thus, this same dedication can be understood in two ways signification-wise: at one time, in the hope of those desiring and purifying the eyes of their heart, by which they may be able to see God; and then in the actual enjoyment of the divine vision by blessed people in spiritual bodies among the angelic host of spirits.
Nehemiah 12:28 — Commentary on Ezra and Nehemiah
So the sons of the singers gathered, etc. The sons of the singers are imitators of those who have striven to serve the Lord with a devout and cheerful mind, or even to sound forth His word by preaching to others; who build for themselves villages around Jerusalem, when they dwell in the vicinity of the heavenly homeland with a lofty heart, saying: "For our conversation is in heaven" (Philippians III). And they build these same villages in the plains around Jerusalem, when they humble themselves the more with a heart expanded in God, as much as they sweetly taste and touch the glory of His loftiness; who, indeed, all being gathered now and with the progress of good works, to the heavenly homeland of virtues, and in the very time of dedication - that is, of eternal reward - are found there together.
Nehemiah 12:30 — Commentary on Ezra and Nehemiah
And the priests and Levites purified themselves, etc. It is a wholly just order that those teachers and prelates who wish to purify the people should first be purified themselves; first, they should chastise their own body and bring it into servitude, lest perhaps, while preaching to others, they themselves should be found reprobate (I Cor. IX). The priests and Levites were purified by prayers and by the offerings of sacrifices, and also by abstaining from wives, they purified the people by preaching the same continence. They also purified the gates and the wall with trumpets and the songs of psalms, with the people accompanying them by encircling. Together they purified with themselves the people, the gates, and the wall, offering great sacrifices after completing the circuit for the state of the citizens and the city. But also now, those who preside over the people with holy leadership, and have been taken by the Lord into spiritual ministry, carry with greater seriousness the memory of our dedication, which is in the future resurrection; thus, they strive the more earnestly to purify and sanctify both themselves and those entrusted to them; lest perhaps anyone, found in a defiled state of mind, be cast outside from the common joy of the holy solemnity and be bound hand and foot and cast into the outer darkness.
Nehemiah 12:31 — Commentary on Ezra and Nehemiah
And I caused the leaders of Judah to ascend upon the wall, etc. The leaders of Judah, that is, of confession or praise, are indeed the more advanced teachers of the holy Church, who ascend upon the wall in the dedication of the city; because when the time of recompense shall appear, they will be shown to have transcended the general conduct of the holy Church by living more loftily. These are of whom the Lord promises to the same Church through the prophet, saying: "I have appointed watchmen upon your walls" (Isaiah XXVI). Hence it is just that those who are now elevated as the wall of the holy Church in the capacity of watchmen, should then also surpass the others in the glory of their reward. Where two large choirs of praisers are established, because from both peoples, namely, the Jews and the Gentiles, who praise God in the heavenly homeland, they come. What also anyone learned recognizes to happen daily in this life. These choirs indeed go to the right upon the wall, because the just, by living rightly, hasten to eternal life both now in the present, and will reach it in the future. They go to the gate of the dung heap, indeed in the present to purge the filth of sins from the Church by living rightly and correcting those who err. In the future, however, so that they may expel by judicial power from the city of the Lord, that is, from the entrance to the heavenly homeland, those who were unwilling to be corrected. Or certainly, the choirs of praisers go to the right upon the wall to the gate of the dung heap, while they proclaim the worthy of praise, who took care to eliminate all uncleanness from the Church by preaching, reproving, excommunicating, anathematizing.
Nehemiah 12:35 — Commentary on Ezra and Nehemiah
And of the sons of the priests with trumpets, Zechariah, etc. Indeed, in this life, the sons of the priests play the trumpets at the dedication of the city of God, because they inflame the hearts of the listeners with the memory of the heavenly homeland by preaching, and this is in the vessels of the song of David, the man of God, when, relying not on their own sense or desires, but following in all things the life of the fathers and prophets, they insist on doctrine, the word of preaching. Ezra, the scribe of the law of God, precedes them to the gate of the fountain, as in all that they do, they keep the words of the sacred Scripture before their eyes, by which they may be led to the entrance of eternal life. About this, the Psalmist says to the Lord: They will be filled from the abundance of your house, and you will give them drink from the torrent of your pleasure, for with you is the fountain of life (Psalm 36).
Nehemiah 12:37 — Commentary on Ezra and Nehemiah
And they went up against them on the steps of the city of David, etc. Above, when the city was being built, it was said: Those who built the gate of the fountain continued their measure of work up to the steps descending from the city of David (Neh. III). There, therefore, is the descent of the steps during the building; here, however, during the dedication of the city, is the ascent mentioned; just as there labor and conflict with the enemy is conducted, here the joy of the enemy having been defeated is celebrated, because indeed all the saints, who now are humbled under the mighty hand of God, will be exalted by Him in the future. Those who now build the walls of the Church on earth from living stones, namely holy souls, in affliction and dangers, in many vigils, then with the completion of the same building, and when it has been raised in the kingdom of heaven, they, rejoicing, ascend to contemplate its glory. However, the house of David, that is, by the strong and desirable hand, are all the just, who by the grace of their Creator are filled and inhabited by Him. And the sons of priests ascend upon the house of David, when holy preachers, or martyrs, as they now pass through the general life of the just, either through the ministry of the word or the struggle of martyrdom; in this way, then, the general rewards of them precede the higher gifts of remuneration. To whom the parable of the faithful servants aptly fits, of which one says, Lord, your mina has made ten minas; the same Lord says, Well done, good servant, because you have been faithful in a little, you will have authority over ten cities. To another saying the same, Lord, your mina has made five minas; and He says, You be over five cities (Luke XIX). For as many as one now instructs to life by his word or example, to such an extent he will then be honored, appearing more glorious in the perception of life. The priests also come to the water gate towards the east, when those who in this life, just as the deer longs for the fountains of water, so desired to appear before the face of God, they reach the affection of this desire, and merit to see the rise of the Sun of righteousness without setting. But it is said, And they went up against them; it does not signify the contrariety of distance, but the encounter of harmony, by which the elect both in this life once kindle each other to the love of their Creator, and in the next life more perfectly rejoicing in each other's happiness, always without weariness they praise Him, in accordance with the example of the seraphim, who, as the prophet testifies, calling to one another, celebrate the holy Trinity with associated exultation (Isa. VI).
Nehemiah 12:38 — Commentary on Ezra and Nehemiah
And a second chorus of those giving thanks went opposite, etc. It is long to discuss each gate or tower in particular; it suffices to say that those who completed the gates, towers, and wall of the city in great labor, hardship, hunger, cold, daily and nightly watchfulness, against an indefatigable and insidious enemy, then, with the enemy repelled and confounded, walking through the gates, towers, and buildings of the same city, rejoice together in songs and hymns, with psalteries, cymbals, lyres, trumpets, and thanksgiving, together with those who were the makers of the work and the teachers of God's law. It is doubtful to none that this also happens in the same manner in a spiritual edifice. When the time of ultimate retribution comes, as if by the long-desired dedication of the city of God, everlasting faith receives rewards for its works; when, like Nehemiah and Ezra, and the other priests and Levites, each presenting their laborers, all the teachers of the faithful people introduce those whom they have brought to the Lord to the walls of the heavenly homeland. Then, among other things, in the holy walls of the city, even upon the tower of the ovens, in whose structure they had labored before, Nehemiah advances with a chorus of praisers, while the teachers of truth rejoice in the sublime rewards of those they have taught. For if the breads of the ovens, which are baked in secret, signify the inner devotion of the faithful mind, confirmed by the fire of love; whence such breads are commanded by law to be offered as a sacrifice to the Lord (Leviticus II), which are more aptly figured by the ovens in which those same breads are baked than by their own hearts, which are always to burn with the flame of intimate love, and tend to produce acts and words of virtues. About which the prophet beautifully says: "Your Lord is a fire in Zion, and a furnace in Jerusalem" (Isaiah XXXI). And Luke himself about himself: "Was not our heart burning within us, while he spoke to us on the way and opened the Scriptures to us?" (Luke XXIV). And against, the hearts of the reprobate also burn, but with the fire of sins. Hence another prophet about them: "All of them are adulterers, like a heated oven" (Hosea VII). Therefore, the builders of the holy city build a tower of ovens among others, when the teachers establish the hearts of their hearers in faith and in the work of truth, so that they may be worthy to receive greater gifts of the Spirit, and daily new feasts of virtues to be brought forth in the joy of the people of God. Rejoicing, and singing praise to the Lord, they advance upon the tower of the ovens on the day of the dedication of Jerusalem, when in the time of future retribution, they rejoice in the eternal beatitude for the glory of those whom they have instructed with the teachings of life. Therefore, the ovens are the hearts of the elect, in which love is poured out by the Holy Spirit, who has been given to them. And the tower of the ovens is the height and guard of good works; which same hearts, lest they may be harmed by evil spirits, lest the flame of virtues be able to be inflated or disturbed by the wind of pride, always need to be fortified with careful and anxious vigilance.
Nehemiah 12:40 — Commentary on Ezra and Nehemiah
And two choirs of those praising stood in the house of God, etc. Walking before the walls and gardens of the city, in a song of joy, and with musical instruments, they return to the temple of the Lord; so that there also standing, they may render praise to the Lord with sounding trumpets, and fulfill the vows of dedication with the offered sacrifices. But that same homeland of the future life mystically signifies the house of the Lord, which both the city of the Lord also indicates, just as the present Church is customarily called in the Scriptures both the house of Christ and the city. However, there is a distinction, as the buildings of the city sing the praises with songs of gratitude and instruments; but in the house of God standing, they are reported to have praised and sung clearly. For the chosen ascend the walls of the city, which they made with the joy of the heavenly country, which they themselves made with the diligence of good works, they enter. They perceive the diversity of the gates, and the height of the towers and buildings, when entering into the house of the Father, they contemplate the difference of many mansions there according to the diverse merits of men. But they stand in the house of God, and sing more clearly, when each received into their own mansions, they remain in stable habitation in the perpetual vision of their Creator, and celebrate His praises in the age of God with an undivided voice. Where two choirs of those praising will be, either from both peoples, as we interpreted above, joined, and coupled into one modulation of divine praise; or made of angels and men, fulfilling the Lord's promise, where it is said, that men will be equal to the angels of God (Mark XII). But also in this life the just ascend into the city of the Lord with hymns of dedication, when longing with all their heart for the memory of future reward, they daily progress more and more in good works, according to that of the Psalmist: He has set ascensions in his heart in the valley of tears (Ps. LXXXIII). And again: Blessed are the undefiled in the way, who walk in the law of the Lord (Ps. CXVIII). For behold he also calls the undefiled those walking in the way in the law of the Lord, because they thus indeed hold the accepted innocence of heart and work, so that moreover they strive to grow in the merits of virtues to higher things. But they stand in the house of the Lord with praises, because in the very pursuit of good works they persevere indefatigably, according to that of blessed Elijah: The Lord lives, in whose sight I stand (III Kings XVII), that is, in whose will to be completed I remain with an indefatigable mind. But aptly it follows:
Nehemiah 12:43 — Commentary on Ezra and Nehemiah
And they sacrificed great victims on that day, etc. On that day of perpetual light (about which Zachariah said: And there shall be one day which is known to the Lord, not day nor night: that is, removed from the experience of passing times) the chosen sacrifice great victims to the Lord, namely those which the Psalmist, tasting in the hope of future things, said: You have broken my bonds, I will offer to you the sacrifice of praise (Psalm 115). He also rightly shows where he hoped to sacrifice this victim, when he immediately adds: I will pay my vows to the Lord in the courts of the house of the Lord, in the presence of all his people, in the midst of you, Jerusalem. For in the midst of Jerusalem we render our vows to God in the presence of all his people, when in the heavenly homeland with the entire assembly of saints gathered, we offer him those praises for which we now groan and which we daily long for with a desire for grace.
Nehemiah 12:44 — Commentary on Ezra and Nehemiah
They also appointed men over the storerooms of the treasury on that day, etc. While all rejoiced in the building and dedication of the city, every effort was made to ensure that the worship of religion, which was established through ceremonies, especially the teaching and duties of priests, Levites, singers, and gatekeepers, was maintained and grew. Therefore, diligent men were appointed to carefully gather and guard the money contributed by the people in the temple treasury, for the use of those same ministers of the temple and altar; to also carefully preserve the first fruits of the crops, tithes, wine, and libations brought to the temple; so that, with an abundance of things either to be offered to the Lord or from which the ministers of the Lord themselves could live, the multitude of those same ministers would more willingly agree to make their dwelling in Jerusalem, from whom the gathered crowd of people should be taught and at the same time sanctified.
Nehemiah 12:47 — Commentary on Ezra and Nehemiah
And they sanctified the Levites, etc. The people sanctified the Levites by giving them tithes, as if to the holy ones of God; and the Levites themselves sanctified the priests by offering them a tenth part, as if giving from their own tithes to those higher than themselves.
Nehemiah 13:1 — Commentary on Ezra and Nehemiah
On that day, it was read from the book of Moses, etc. It is evident that the Moabites and Ammonites, because they were born of incest, hold the figure of the heretics, whose founders, while they corrupt the doctrine of the fathers, from which they themselves were taught, by misunderstanding it, use it as if the daughters of Lot secretly and in the dark used their father's seed, and not lawfully: therefore the progeny of such, that is, the followers of heresies, can never have any part in the Church of the Lord. For whoever are corrected from this, will no longer be the offspring of the same origin. However, they met the children of Israel coming out of Egypt with bread and water, if they, living well, and dwelling in Catholic peace, would offer the solace of the word of God to those who have recently been rescued from the service of sins by the water of baptism and the waves of the sea, aspiring to the freedom of the heavenly homeland; just as Barzillai the Gileadite did (2 Samuel 19), who met David and his army fleeing from Absalom with provisions, so that by refreshing them, he rendered them stronger against the new tyranny of the king's son; clearly signifying those who strengthen the church scattered by heretics with the help of the heavenly word, and take care to encourage them to conquer their madness. But while these same heretics strive to destroy neophytes with their leaders and by the shown examples of others, or with malignant words, like a people born of incest attacking the exodus of Israel from Egypt with their arms, and Balaam the soothsayer, who is interpreted as the vanity of the cursed people, and with wicked plots. But God turned the curse of Balaam into a blessing for His people, and protected them from the arms of hostile nations; for all things work together for good to those who love God (Romans 8).
Nehemiah 13:3 — Commentary on Ezra and Nehemiah
Now it came to pass when they heard the law, etc. Hearing the law about the two enemy nations to be anathematized, the faithful people immediately separated all foreigners from themselves; because it is necessary for us to attend to the hearing of the truth in such a way that when we are prohibited by divine reading from any single vice, we immediately purge not only that particular vice concerning which the discourse may have occurred, but also everything whatsoever of vice we find soiling us, both from our actions and our conscience.
Nehemiah 13:5 — Commentary on Ezra and Nehemiah
He made for himself a large treasury, etc. This statement, where Nehemiah writes that he was not in Jerusalem, does not seem to pertain to the matters narrated above up to this point, but only to the present location; for the previous matters were seen to have been done or spoken at the time when the city was built and dedicated, when Nehemiah was still residing in Jerusalem; with those things diligently completed, he returned to the king, and while he was absent, Eliashib made a large treasury in which were stored those things necessary either for the ministry of the house of the Lord or for the use of the ministers. He was not afraid to place certain unlawful things in the treasury of the house of the Lord; because when Nehemiah returned to Jerusalem, he immediately strove to disrupt those things. For it follows:
Nehemiah 13:7 — Commentary on Ezra and Nehemiah
And I came to Jerusalem and understood the evil, etc. We read above that Tobiah was an Ammonite servant, an enemy of the people of God; therefore, Eliashib the priest acted very wrongfully; for he made a treasury in the vestibules of the house of God for this man, even though he was closely related to him by kinship, in which he placed his vessels, having ejected the vessels of the house of God, and the other things required for its ministry; for what fellowship has righteousness with lawlessness? What accord has Christ with Belial? What agreement does the temple of God have with idols? What communion have heretics and schismatics with the orthodox and peaceful children of God? (II Cor. VI)
Nehemiah 13:8 — Commentary on Ezra and Nehemiah
And I cast out the vessels of the house of Tobiah outside, etc. And you, whatever of infidelity and impurity you find among the faithful, immediately cast it out, so that from the hearts of the believers, which are the treasuries of the Lord, when they have been filled with the riches of virtues, the vessels of the Lord may be brought in; that is, those very hearts which shortly before had been vessels of error through fault may again become vessels of the Lord through correction; and there the sacrifice of good works and the incense of pure prayer may be found, where formerly was the den of thieves. But those also who cast out the vessels of Tobiah the Ammonite from the treasury of the temple, and replace there the vessels of the house of God, and the sacrifice and incense, are those who, excommunicating or anathematizing heretics or false Catholics and expelling them from the Church, appoint in their place the servants of Christ who serve Him with faithful deeds and prayers. Certainly, this too should be compared to Nehemiah, with the zeal of the Lord the Savior, when finding those selling and buying in the temple, he made a whip of cords and drove them all out (Mark XII, Luke XIX); and Nehemiah, aptly as in his other acts, thus in this also carried the type of the true comforter and cleaner of God.
Nehemiah 13:15 — Commentary on Ezra and Nehemiah
In those days I saw in Judah men treading wine presses on the Sabbath, etc. By law, we are commanded to work for six days on necessary things, and on the seventh, we are to rest; the general mystery of this command is clear, that all the elect in this world, which is measured by six ages, ought to labor for eternal rest; but on the future day, as on the seventh day, they hope to receive perpetual rest from the Lord. And according to tropology, that is, the moral sense, the elect also in this life keep a Sabbath dedicated to the Lord, when they separate themselves temporarily from the cares of this world, devote themselves to prayer, and lift their purified minds to the contemplation of heavenly things. For when we carry out the demands of the flesh with a sincere heart, and not in desires contrary to the Apostle's command, we labor as if in six days on necessary things; since we are occupied with things needed for this world. Furthermore, the Sabbath of our prayers and devotion, in which we are freed from temporal activities, so that we may sweetly taste the joys of eternity, is rightly assigned to the seventh day; because it imitates the future rest of life and blessed praise; but the Gentiles seek to profane the Sabbath day when earthly thoughts inopportunely disturb us during our time of prayer and try to draw us away from deep love through memory or delight in temporal things. They load wine, grapes, and figs onto donkeys, and all kinds of burdens, and bring them into Jerusalem, when they seek to burden the foolish movements of our spirit with carnal pleasures, attempting through these and similar temptations to violate the rest of our hearts devoted to God. But Nehemiah opposes these tumults of improper thoughts so that they do not disturb our Sabbath, when with strict diligence, aided by the Lord, we exclude useless and inept imaginations from our hearts during prayer. He exhorts them to sell such merchandise on the days when it is lawful to do so, when the devout heart imposes a boundary on its thoughts, so that during prayer, it abstains from the cares of passing things. Yet at other times, when opportunity dictates, let them not completely turn away from efforts concerning food and clothing; but let them dispense these with appropriate moderation when necessity demands.
Nehemiah 13:16 — Commentary on Ezra and Nehemiah
And the Tyrians lived in it, bringing in fish, etc. Just as the good fish represents pious faith, which when one asks from the Lord, one does not receive the serpent of unbelief; similarly, the wicked fish represents base thoughts, which by their very nature tend to immerse themselves excessively in worldly cares; these the Tyrians, who are interpreted as the constrained, seek to sell to us on the Sabbath, when impure spirits improperly attempt to overwhelm the rest of our pious life with deep worldly concerns. However, for such commerce Nehemiah rebukes and chastises the leaders of Judah, when divine inspiration mercifully purges those who strive to serve the profession of piety from such thoughts.
Nehemiah 13:19 — Commentary on Ezra and Nehemiah
Therefore, it happened, when the gates of Jerusalem rested on the Sabbath day, etc. If our conscience, when purified from vices, rejoices in the indwelling of God, it can rightly be called Jerusalem. What are these gates of Jerusalem, but the senses of our body, namely, sight, hearing, taste, smell, and touch? through which the things done outside reach the knowledge of our mind, as if entering through them; which we are commanded to close on the Sabbath day, so that when we seek to occupy ourselves with psalms or prayers to God, everything external is expelled from the mind, and we pray and praise only our judge in secret with a free mind. And because no one becomes supreme suddenly, but ought to reach this perfection and peace of mind, of which we speak, through long progress in holy living with the aid of Christ's grace, it is fittingly added and said of these things:
Nehemiah 13:22 — Commentary on Ezra and Nehemiah
He also said to the Levites that they should be purified, etc. For it is necessary that they be purified from the daily exercise of good works, who desire to guard the gates of their senses from any incursion of turbulent thoughts. And whoever wishes to sanctify the Sabbath day, that is, to make useful to oneself the leisure of prayers, psalmody, holy reading, and tears, it is necessary to cleanse one's conscience with great diligence, so that one may be able to bring to completion the intent of good action well. This can also be rightly interpreted in an allegorical sense concerning the teachers of the faithful. For whoever desires to guard the gates of the holy Church, that is, the faith and works of their hearers, through which alone one enters the Church, from the contagion of heretics and vice knocking, ought first to purify their own heart and actions from every stain of errors.
Nehemiah 13:30 — Commentary on Ezra and Nehemiah
But in those days I also saw Jews who had married women of Ashdod, etc. And now in the holy Church they marry foreign wives, whoever tarnishes his conscience with the pleasures of crimes, which properly belong to the pagans. And the children born from these do not know how to speak Jewish, as the deeds which arose from a corrupted mind reveal nothing of pious profession; but rather sound like pagan folly than ecclesiastical chastity. For Ashdod, which is called Asdod in Hebrew, is interpreted as "word of fire." Therefore, according to the allegorical sense, the sons of foreign wives speak Ashdodite, when deeds begotten through wantonness expect the retribution of eternal combustion. Hence, rightfully, the parents of such are not only rebuked and cursed by Nehemiah, but some are also beaten; because it is necessary for the erring to be more severely restrained by teachers of the truth, so that they may learn to be happily transferred from the word of avenging fire to the word of divine praise. But also heretics, when they devote themselves more to the studies of gentile philosophy, dialectics, and rhetoric than to ecclesiastical simplicity, it is not surprising if their listeners speak according to the tongue of the people, and the people indeed speak, turning over the holy scriptures with their mouth, but interpreting these with erratic and pagan sense.
Numbers 19:2 — On the Tabernacle 2.11
Now [Moses] declares that the ashes of the victims (which ought to be taken as a great mystery) are "the sprinkled ashes of a red heifer," which (as the apostle also bears witness) sanctified "those who have been defiled, so that [their] flesh is made clean." He also understands that the sacrament of the Lord's passion, which saves us by purifying us forever, is prefigured in these ashes. Thus the burning of a red heifer designates the actual time and event of Christ's passion, and the burnt ashes which were kept for the cleansing of those who were unclean suggest the mystery of that same passion which has already been completed, by which we are daily purged from our sins.
Numbers 21:6 — Homilies on the Gospels 2.18
The wounds caused by the fiery serpent are the poisonous enticements of the vices, which afflict the soul and bring about its spiritual death. The people were murmuring against the Lord. They were stricken by the serpents' bites. This provides an excellent instance of how one may recognize from the results of an external scourge what a great calamity a person might suffer inwardly by murmuring. In the raising up of the bronze serpent (when those who were stricken beheld it, they were cured) is prefigured our Redeemer's suffering on the cross, for only by faith in him is the kingdom of death and sin overcome. The sins which drag down soul and body to destruction at the same time are appropriately represented by the serpents, not only because they were fiery and poisonous [and] artful at bringing about death but also because our first parents were led into sin by a serpent, and from being immortal they became mortal by sinning. The Lord is aptly made known by the bronze serpent, since he came in the likeness of sinful flesh. Just as the bronze serpent had the likeness of a fiery serpent but had absolutely none of the strength of harmful poison in its members—rather by being lifted up it cured those who had been stricken by the [live] serpents—so the Redeemer of the human race did not merely clothe himself in sinful flesh but entered bodily into the likeness of sinful flesh, in order that by suffering death on the cross in [this likeness] he might free those who believed in him from all sin and even from death itself.
Proverbs 1:1 — Commentary on Proverbs
The Parables of Solomon, etc. The Greek word Parables is translated as Similitudes in Latin; Solomon named this book so that we might understand its contents more deeply and not just according to the letter, in which he signifies that the Lord would sometimes speak to the crowds in parables. He also announces the everlasting kingdom of Christ and the Church, symbolized by his own name and the peaceful state of his reign; as it is written: His empire shall be multiplied, and peace shall have no end; upon the throne of David and over his kingdom (Isa. IX). Likewise, through the construction and dedication of the temple, he implies the edification of the holy Church, which will be dedicated forever at the time of the resurrection. For he himself is also said to be the son of David and the spiritual king of Israel, as testified by the crowds who came to meet him at Jerusalem with palm branches and praises (Matt. XXI). It is notable that the Vulgate edition, for Parables, which are called Missae in Hebrew, uses Paroemiae, meaning proverbs. But even this name does not deviate from the truth. For those things rightly called parables, because they are hidden, can also incongruously be called proverbs, because they are the kind of things that justly deserve to be frequently spoken of and retained in memory. And proverbs are often spoken so obscurely that they might not undeservedly be noted by the name of parables, the Lord himself attesting, who said: These things I have spoken to you in proverbs. The hour is coming when I will no longer speak to you in proverbs, but will tell you plainly of the Father (John XVI). The usefulness of Solomon's Parables is shown in the added title, when it says:
Proverbs 1:2 — Commentary on Proverbs
To know wisdom, etc. To know wisdom and discipline is to understand how to believe rightly, how one ought to live, to have truly learned where to direct the intention of the heart, and to know what is fitting to do. When it adds:
Proverbs 1:3 — Commentary on Proverbs
Justice, and judgment, etc. Justice is in those things we do well according to the rule of truth; judgment, in those things we act with right discernment with our neighbors. Equity is in that action wherein with sincere intention we strive to please God alone in the things we rightly do or judge.
Proverbs 1:4 — Commentary on Proverbs
To give prudence to the simple, etc. He calls simple those who have recently begun to listen to wisdom; the youth, who has already made some progress in listening to it. And perhaps he calls the simple in the plural number and youth in the singular, because the teaching of wisdom receives characters devoted to various emotions and manners of living, and leads them in the way of becoming more perfect in virtue. Of such it is rightly said: The multitude of those who believed were of one heart and one soul (Acts IV). To give, he says, prudence to the simple. This indeed is necessary for the untrained and the beginners, so that by determining and avoiding the craftiness of sophisms, they can be prevented from being drawn away from the simplicity of true wisdom, which leads to life. To the youth, knowledge and understanding, because one who prudently avoids falsehood will consequently receive the understanding of the truth. So far the preface; hence the text of the Parables begins.
Proverbs 1:5 — Commentary on Proverbs
A wise man will hear and become wiser. Since Solomon was a lover of wisdom, who, having the option given to him, sought and received wisdom, he fittingly begins his Parables with wisdom. But when it is said: A wise man, when he hears the word, becomes wiser, it shows that no one in this life can become so wise that their wisdom cannot be increased, and it is always the custom of wise people to listen to the sayings of their elders, and sometimes even those younger than themselves; whatever utility they hear in them, they apply to themselves and remember in their heart. Indeed, a lesser wise man heard a greater one, the Queen of Sheba heard Solomon, and returned wiser (3 Kings 10). Moses heard his much lesser father-in-law, and he became more elevated and wiser (Exodus 18). The disciples heard Christ and were deemed worthy to receive the spirit of wisdom. Nicodemus heard, Gamaliel heard, and his disciple, then Saul, now the Apostle Paul, heard. Truly wise men heard the word of the Gospel and were made wiser. When Paul was caught up to the third heaven and heard unspeakable words which it is not lawful for a man to utter (Acts 22), nonetheless, he returned to earth saying: For we know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away (1 Corinthians 13).
Proverbs 1:6 — Commentary on Proverbs
He will comprehend a proverb and a parable, etc. This humility was given to the disciples by the wisdom that taught them in the flesh so that they could understand both its parables, which the crowds could not comprehend, and the enigmas of the prophets and the law, that is, the obscure sayings that they would spiritually perceive and elucidate for their listeners. And also to the succeeding teachers of the Church, the same secrets of spiritual understanding were unlocked to those who sought and knocked earnestly.
Proverbs 1:7 — Commentary on Proverbs
The fear of the Lord is the beginning of wisdom. There are two fears of the Lord: the first is servile, which is called the beginning of knowledge or wisdom; the second is friendly, which accompanies the perfection of wisdom. Servile fear is the beginning of wisdom because whoever begins to be wise after the error of sins is first seized by divine fear, lest they be led to punishments. But this fear is cast out by perfect love (1 John 4). However, the holy fear of the Lord, which remains forever and ever (Psalm 111:10), is not excluded but is increased by charity. This is the fear by which a good son fears lest he offend the eyes of his most loving Father even slightly. For in the initial fear, the servile spirit still fears lest it be subdued by punishments from an angry master. Both fears, however, will cease in the future life; charity will never fail (1 Corinthians 13), but it will remain in the fullness of wisdom perpetually; which is to know the true and only God, and Jesus Christ whom He has sent (John 17:3).
Proverbs 1:8-9 — Homilies on the Gospels 1:19
Through listening to paternal instruction and through observance of maternal law, grace is put on our head and a neck ring on our neck. For the more one gives heed to divine commands [and] strives to observe with greater diligence what one has learned in the unity of mother church, the more one may now ascend with greater worthiness to the honor of preaching and may in the future ascend with greater exaltation to the blessedness of reigning with Christ for ever.
Proverbs 1:8 — Commentary on Proverbs
Listen, my son, to your father's discipline, etc. He has thus far disputed proverbially about each side, now he begins diligently to admonish each faithful person to prefer the discipline of the divine law to the enticements of the wicked; for certainly the observance of this leads to a crown, while the deeds of those lead to eternal death. Hence rightly he calls him son, whom the father takes care to instruct with solicitude. It may also be taken as spoken from the person of God the Father, and in the name of the mother, the Church, which was then called the Synagogue, is understood. And note that he so commands us to listen to the discipline of the Father, that we should in no way abandon the law, because it is not sufficient for someone to say they love the Lord and obey His precepts if they do not follow the unity of the Church with brotherly charity. And it is not prohibited to take the mother, who is herself the grace of God by which we are saved. For among the Hebrews, the spirit that grants grace is named in the feminine gender.
Proverbs 1:9 — Commentary on Proverbs
"That grace may be added to your head," etc. It was a custom among the ancients that those who competed lawfully would receive a crown on their head and a torque on their neck. Therefore, for us too, if we keep the discipline of our Creator, if we observe the decrees of the mother of grace, the greater clarity of spiritual virtues is increased from there. For grace is added to the head when charity, which adorned the principal part of the mind, is inflamed more ardently. And a torque is added to the neck when, with the splendor of perfect action, the word of preaching, which proceeds through the neck, is confirmed; and lest it be despised by the hearers, it is taught with an unbroken connection of virtues. But also in those who kept the decrees of the Mosaic law, when the Lord came, the grace of the New Testament was added with the hope of the heavenly kingdom. Whose exceptional splendor will never be enclosed by any end, like a crown or a torque. To us also, when the light of eternity is granted for our acts, which divine grace has bestowed, indeed grace is added to the head, and a torque to the neck, according to the Gospel saying: "For we have all received from his fullness, grace upon grace" (John 1); grace, namely, of blessed retribution, for the grace of righteous action.
Proverbs 1:10 — Commentary on Proverbs
"My son, if sinners entice you," etc. Sinners entice in two ways those whom they deceive, because they either allure them to commit crimes with blandishments, or they uplift deeds already done with favors, as if laudably performed. In both cases, wisdom exhorts its listeners not to acquiesce to such things.
Proverbs 1:11 — Commentary on Proverbs
"If they say, Come with us," etc. This passage can be generally said of robbers, who bring either death traps or harm to the innocent. It can also be specifically understood of those who handed over the author of life to death.
Proverbs 1:12 — Commentary on Proverbs
"Let us swallow him alive like the grave," etc. Thus the wicked desired to extinguish the Lord, that every memory of his virtues and teaching might be removed; and even that it might be forgotten that such a one ever lived among them.
Proverbs 1:13 — Commentary on Proverbs
"We shall find all precious substance," etc. They spoke of the people whom they saw adhering to Christ. For they thought that if they killed him, they could separate all who had believed from his love and following, and fill their gatherings with such spoils of people. Similar to this is that parable of the Lord, when the son of the king came to them, they said: "This is the heir; come, let us kill him, and the inheritance will be ours" (Mark 12).
Proverbs 1:14 — Commentary on Proverbs
"Cast in your lot with us," etc. A purse is a sack of money. It is evident about robbers that, to gather more accomplices in crime, they promise them a share of the booty they have taken. But also the persecutors of our Redeemer, whoever they could, they joined to themselves. But those whom they saw following him, they expelled from the synagogue, depriving them of their communion.
Proverbs 1:15 — Commentary on Proverbs
"My son, do not walk in the way with them," etc. He forbids those who believe in Christ among the Jews from associating with the Jews who persecute Christ. Finally, all who believed were together. And Peter speaking to them said, "Save yourselves from this crooked generation" (Acts 2).
Proverbs 1:16 — Commentary on Proverbs
"For their feet run to evil," etc. They hasten not only to the evil they work temporarily, but also to the evil they will suffer perpetually, as often as they hurry to commit murder or some other crime. For as much as they are led to commit a crime, so much they approach to endure the punishment for the crime. These things can be especially understood of the plotters against our Savior. However, the following verse is generally inserted about his faithful who equally endure the malice of the wicked.
Proverbs 1:17 — Commentary on Proverbs
"Surely in vain the net is spread," etc. Truly the snare of persecution or death is spread in vain for the elect, who have the wings of hope and charity and other virtues, by which they desire heavenly things while they live, so that they may deserve to reach them after death. They also have the eyes of the mind, by which they foresee both the evils they endure from the wicked passing quickly and the eternal goods they have deserved for enduring. With these same eyes, they foresee both the pride of the reprobate soon to be consumed and the perpetual torments following. It can also be understood thus, that he rightly speaks of the pernicious doctrine of the wicked, which he wove from the place where he said: "If sinners entice you, do not consent." For it is in vain that such a net is spread before those who contemplate heavenly things with pure eyes of the heart; who know how to say with the prophet: "Our soul has escaped like a bird from the snare of the fowlers." For he easily avoids the snares spread on earth, who has his conversation in heaven. Therefore, the wicked in vain prepare both nets for the good, because if they persuade to wickedness, they are overcome by the wisdom of the righteous; and if they bring adversity, they are despised for their patience. Moreover, the tempters themselves are destroyed by their own snares. Hence, it is rightly added:
Proverbs 1:18 — Commentary on Proverbs
They themselves also lie in wait for their own blood, etc. For their own blood, that they may be punished with temporal death; but against their souls, he says, that they may also be condemned by the eternal perdition of their souls. This applies to all who lie in wait for blood and think they should live by fraud, yet it especially suits the Jews, who hid snares for the innocent Lord and attempted to circumvent His apostles, supported by the wings of virtues, with deceit. For they acted against their own blood and their own souls, who, fearing lest they should lose their earthly kingdom, killed the King of heaven and earth, and persecuted the citizens of heaven upon the earth; and thus, they lost both the kingdom they had on earth and that which they could acquire in heaven. Generally saying, whosoever has the eyes of faith open, and receives wings from the Lord, as of a dove, with which he will fly to eternal rest, the wicked weave snares in vain, and by presuming this, they rather destroy themselves.
Proverbs 1:19 — Commentary on Proverbs
If the paths of the greedy seize the souls of those who possess them. He calls the paths of the greedy his subtle thoughts, whereby he diligently inquires how to increase his wealth. Such paths seize the souls of those who possess them, that is, of those who excessively cling to the possessions of wealth. Therefore, he says, not only do those who, for the love of money, watch for the robberies and murders of the innocent, destroy themselves by acting thus, but also, in the same order, even though lesser in guilt, all greedy thoughts that prefer gold to God, lead to destruction. Alternatively: Thus, the paths of every greedy person seize the souls of possessors. With such an end, as mentioned earlier, every greedy person destroys or strips those who abound in possessions, so that by doing this, he rather perishes himself. For why should he kill the poor, whom he sees possessing nothing? He does not find anyone to rob. Hitherto, the persecutions which the Jews brought upon Christ are described. From here, they recount what He Himself speaks to His own persecutors through the apostles after His passion.
Proverbs 1:20 — Commentary on Proverbs
Wisdom preaches in the streets, etc. The Wisdom of God, indeed, is Christ, who, having lived in the world, revealed the mysteries of His divinity to a few and instructed them not to preach that He was Jesus Christ before His passion and resurrection, lest they tell anyone the glory they saw on the mount; and then, He showed His Majesty's power more by works than by words, fulfilling the prophecy that said: Nor shall anyone hear His voice in the streets (Isaiah 42). But after His resurrection, wisdom preached outside (Matt. 12); for, having sent down the Holy Spirit, He revealed Himself to the world through the apostles. In the streets, He raised His voice, because He publicly repeated to the crowds what He had taught to few, fulfilling the word which He said to His heralds: What I tell you in the darkness, speak in the light; and what you hear whispered, proclaim on the housetops (Matt. 10). He cried out at the head of the multitudes, because He openly brought to the memory of the princes, who thought they had prevailed against Him by crucifying Him, the guilt of the murder they committed and called them to the remedy of repentance.
Proverbs 1:21 — Commentary on Proverbs
At the gates of the city, He utters His words. The city of the Lord is the Church, united from both peoples, namely Jews and Gentiles. Its gates are the teachers who, by preaching the word, bring believers into it. And at the gates of its doors, wisdom uttered His words when He spoke to His apostles. One of whom said: Do you seek proof of Christ who speaks in me? (2 Cor. 13). The gates of the city's doors can also be understood as the elders in the synagogues, among whom wisdom disputed, speaking through the apostles to the lawyers, Pharisees, and priests, recalling them to His grace; so that, as Luke says: A large number of priests became obedient to the faith. But what the same wisdom cries out, is added:
Proverbs 1:22 — Commentary on Proverbs
How long, O simple ones, will you love simplicity? How long, little ones in the sense of the old covenant's ceremony, as the new one shines forth, will you love it? How long will you prefer Moses to Christ, the Law to the Gospel? How long will you advance the decrees given by a servant to the still immature people over those given by the Son Himself coming to the perfect in mind? He says, How long will you do these things? You have now seen Christ in the flesh, you have now not only spurned, but also killed Him doing miracles and teaching. At least now, love Him risen from the dead and reigning in heaven, and He will forgive the crime you committed.
Proverbs 1:23 — Commentary on Proverbs
Turn at my reproof. He reproved the Jews through the mouths of the apostles, because they were unwilling to believe, and even then He admonished them to turn after He had risen and ascended.
Proverbs 1:24 — Commentary on Proverbs
Because I called, and you refused. Saying: Come to me, all you who labor and are burdened, and I will refresh you (Matthew XI).
Proverbs 1:25 — Commentary on Proverbs
You have despised all my counsel. Saying, Repent, for the kingdom of heaven is at hand (Matthew III).
Proverbs 1:26 — Commentary on Proverbs
But I will laugh at your calamity, etc. It is said likewise in the psalm about the same: He who dwells in the heavens laughs at them, and the Lord scoffs at them. Not because the Lord laughs with his mouth, or scoffs with his nose, but the power implied by such a word is that he granted to the apostles to foresee that the wicked would not succeed against him at all, beyond what he permitted, rather that all their endeavors would be in vain, while his glory would be spread over the world after his passion. Therefore, they would utterly disdain their pride, even when they saw it prevailing greatly.
Proverbs 1:27 — Commentary on Proverbs
When sudden calamity comes upon you, etc. He speaks of the sudden siege of Jerusalem, and the destruction of the whole province that was made by the Romans, which the Lord himself predicted in the Gospel, seeing the city and weeping over it (Luke XIX).
Proverbs 1:29 — Commentary on Proverbs
Because they hated knowledge, etc. By merit they are deprived of salvation, who not only do not have the beginning of wisdom, the fear of the Lord, and discipline but also pursue them with hatred; but the son of salvation says, I have hated the wicked, and loved your law.
Proverbs 1:31 — Commentary on Proverbs
Therefore they will eat the fruit of their way. Their way, he says, of which he had spoken above: For their feet run to evil. Because, he says, they did not want to enter my ways that they might live, they will receive the reward of their ways, to perish eternally. But on the other hand, of those who fear the Lord, who walk in His ways, it is said: You will eat the labors of your fruits; blessed are you, and it will be well with you. And they will be satisfied with their own counsels. Because they refused to acquiesce to my counsel, by which I had decreed to save them, they will be satisfied with their own; with which they said, Let us hide snares against the innocent in vain; with which they chose a robber for themselves over the Savior, so that they might be destroyed by robbers, and condemned among robbers. This can also be understood of all despilers of the word of God, as in other things. The turning away of little ones will kill them. He calls little ones not by age, but by sense, to whom it was said above: How long, little ones, will you love childishness? who could have been not little ones, but perfect in senses if they had not turned away from the counsel of wisdom. But as they had turned away, they destined themselves to eternal death. And the prosperity of fools will destroy them. When they accomplish their acts, hindered by no adversities, which meditating they say: We will find all precious substance. Likewise: The turning away of little ones will kill them, and the prosperity of fools will destroy them, because often a spirit turned away from the fear of the Creator, already suffers from the wrath of the same just Creator, so that in what they sin, they seem to endure nothing adverse. But as blessed Job says, Let him lead his days in goods, and in a moment descend to hell (Job. XXI).
Proverbs 1:33 — Commentary on Proverbs
But he who will listen to me, etc. It can be understood both in this life and in the future, because he who serves the Lord perfectly, is not frightened by any adversities, indeed rejoices in adversities, and in the very death rejoices as if entering life, and always bears a heart quiet from superfluous thoughts and the tumult of temptations, with the help of the grace of the Holy Spirit, which the rest of the seventh day signified mystically in the law. But even when he has passed from this world, not only without the terror of evils, but also in great joy of the hoped-for resurrection, he will rest, like Lazarus in the bosom of Abraham.
Proverbs 2:1 — Commentary on Proverbs
My son, if you accept my words, etc. He who stores up God's commandments within himself is he who, listening, carefully hides them in his heart, as the one who says: I have hidden your words in my heart, so that I might not sin against you. For it is greatly to be cared for that these should not be taken from us by demons, like the seed, as in the parable of the Gospel, cast by the wayside, which birds take away.
Proverbs 2:2 — Commentary on Proverbs
That your ear may listen to wisdom. For he is proven not to listen to wisdom with his ear, who, receiving the words of God only through the hearing of the body, does not retain them in memory to perform them. Therefore, if you receive God's commandments with a fixed love for learning and keeping them, first hold to the path of humility...
Proverbs 2:3 — Commentary on Proverbs
For if you call out for wisdom, etc. We ought to call upon, that is, to invoke through prayer, none but God. When therefore he teaches that wisdom is to be invoked, he shows beyond doubt, that not just any wisdom, that is, knowledge of heavenly or earthly things, but the very knowledge of the Divine is to be gained by us. For in the perception of this wisdom, the highest perception of blessedness is found, as attested by herself, who, praying to the Father for us, says: And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent (John XVII). It should be noted, however, that he advises both to call upon wisdom and to incline our heart to understanding prudence, because it is certainly necessary both to implore divine help in all things, and with the Lord's help, to do the good we are able. For without him we can do nothing, nor again without our effort, however small, should we believe we are to be saved by him.
Proverbs 2:4 — Commentary on Proverbs
If you seek it like silver, etc. If with so much care you seek wisdom as the covetous seek silver, or certainly if you seek that same wisdom as anxiously as if you were to acquire through it infinite and ineffable riches, you will receive the rewards which are subsequently explained. He who digs for treasures casts out earth, makes a deep pit, diligently persists in laboring until he reaches the treasures he seeks. And he who desires to find the treasures of wisdom should cleanse himself of any earthly matters he finds in himself, cut off carnal enticements, make a pit of humility in himself, and not cease from acting until he knows himself to have found the way of truth.
Proverbs 2:5 — Commentary on Proverbs
Then you will understand the fear of the Lord, etc. If you seek with a careful heart, you will come to the experience of the loving fear of the Lord, which is not only the beginning but the perfection of heavenly wisdom in this life alone. And thus perfect love does not cast it out (I John IV), but makes it endure forever. And you will find the knowledge of his divinity, which makes perpetually blessed.
Proverbs 2:6 — Commentary on Proverbs
For the Lord gives wisdom. This verse refers to what was said above: For if you call out for wisdom, and so on, until it says: And you will find the knowledge of God. For wisdom, that is, the Lord, is to be invoked to receive wisdom, because wisdom cannot be possessed by us ourselves, but is given by the Lord. Let Pelagius be silent, refuted by the Apostle who says: For what do you have that you did not receive? (1 Cor. IV). And James the Apostle: If anyone lacks wisdom, let him ask of God (James I).
Proverbs 2:7 — Commentary on Proverbs
He will guard the salvation of the upright, etc. Virtues are related to each other, righteousness and simplicity, nor can they be separated from each other. Hence, wisdom does not seek one of them without the other; but in whomsoever both are found, these it guards and protects. Finally, of the blessed Job it is said that he was a simple and upright man (Job I): simple, namely, by the innocence of meekness; upright, by the caution of discretion. Simple, because he desired to harm no one, but indeed to benefit all; upright, because he permitted himself to be corrupted by no one.
Proverbs 2:8 — Commentary on Proverbs
Keeping the paths of justice, etc. The ways of the saints, the general precepts of God; the paths of righteousness, the stricter rules of the heavenly life, which are accessible only to the perfect, it says; wisdom keeps both as to help the upright and the simple in whatever grade of virtues they stand.
Proverbs 2:11 — Commentary on Proverbs
Counsel will guard you, etc. The evil way, the works of iniquity; the man speaking perversely, he calls the teachers of iniquitous behavior. The evil way, onto which they call those who say, Come with us, let us lie in wait for blood. The perverse speaker, he signifies as the author of this persuasion.
Proverbs 2:13 — Commentary on Proverbs
Who leave the straight path, etc. Beautifully he has opposed dark ways to the straight path, because indeed the journey of right action is performed in light and leads to the joys of the supreme light. As the Lord says: Everyone who does evil hates the light and does not come to the light, so that his deeds may not be exposed (John III). And such a one meets his end in outer darkness.
Proverbs 2:14 — Commentary on Proverbs
Who rejoice when they have done evil, etc. Therefore, they who do evil rejoice because they walk in dark ways and do not know where they are going. For if they saw that they were heading toward punishments, they would certainly restrain their step and correct their harmful joy with wholesome weeping.
Proverbs 2:16 — Commentary on Proverbs
To deliver you from the strange woman, etc. This verse depends on what was said earlier, where it was said, Prudence will watch over you. And the meaning is, Prudence will watch over you, to deliver you from the strange woman. Therefore, because previously Solomon admonished his hearer, whom he strives to teach wisdom, not to join thieves or run with them if he sees a thief, but to walk uprightly and simply, he now advises not to share their portion with adulterers. Of whom what was said before, To deliver you from the evil way and from the man who speaks perversely, can also be specifically understood; for what speech is more perverse than to persuade to debauchery? This chapter begins from the place where it says: My son, if you receive my words and hide my commandments with you. However, through the strange woman, the depravity of heretics, alien to the members of Christ and the Church, can be understood, which usually deceives the hearts of the innocent by the softness of persuasion and the blandishments of the tongue. From whence the Psalmist: They have sharpened their tongues like a serpent; the poison of asps is under their lips.
Proverbs 2:17 — Commentary on Proverbs
And leaves the guide of her youth, etc. It is clear about the adulteress because she first leaves her husband and forgets the covenant of her God, evidently that which she made with her husband, with the Lord as witness, at the time of marriage, that they would keep the faith of chastity with each other. It is also clear about the heretical mind, because it leaves the teacher from whom it learned the faith of the Church; and forgets the covenant of its God, that is, of the Lord's own faith, which is contained in the creed, which it promised to keep on the day of baptism.
Proverbs 2:18 — Commentary on Proverbs
For her house is inclined to death, etc. Every behavior of the adulteress leads to destruction, and although she seems sweet and gentle, she will feel no less vengeance at the end than those who serve with open impiety by robbery. The house of the adulteress, her very flesh, in which she is laid under degradation and lust, can be understood, which at the last time of judgment, will rise not to life, but to eternal death. But also the house of heretics, because it is built upon sand, even when it seems to stand, leans towards ruin, and by its own growth as by certain paths, it tends to the company of the impious, that is, it extends to the torments of evil spirits.
Proverbs 2:19 — Commentary on Proverbs
All who go to her do not return, etc. To her, to death he says, not to the woman. For it is possible for him who is mixed with an adulteress, with the help of the Lord, to return and earn life again by repenting; it is possible for him who is stained with heresy, by coming to one's senses, to return to salvation. But he who is once snatched away by eternal death will never return to the way by which he seeks the life of the blessed. This is said specifically against the Origenists, who promise to heretics, prostitutes, and all the crowds of the wicked, and even to the devil himself and his angels, forgiveness of sins, life, and the kingdom in the heavens after countless times of the filled universal judgment; misunderstanding that passage of Isaiah: And they will be shut up there in prison, and after many days they will be visited (Isaiah 24). As if, after many times of the finished judgment, the impious would be loosed and saved, whereas he rather grants them no salvation, but signifies that those who die at this time due to the enormity of their crimes, deserve to be confined in the prison of punishments, will be visited only for a short time at the time of resurrection, so that, having received their bodies, they will be condemned more severely in judgment, and immediately after the judgment will be shut up forever in more cruel punishments. Although it can also be rightly taken this way, All who go to her, that is, to the prostitute, or to her house, do not return, because, as far as nature is concerned, corrupted by their perverse will, it does not have a return by itself; but through the grace of God, by which it is helped and renewed, so that it may take hold of the paths of life. For by this saying the weight of iniquity is designated, so that when someone returns, he does not attribute it to himself, but to the grace of God, not from works, lest he should boast.
Proverbs 2:20 — Commentary on Proverbs
To walk in the good way, etc. The good way, he calls the unity of true faith, about which the Lord says, I am the way (John XIV); and again: No one can come to the Father, except through me (Ibid.). But the paths of the righteous, he names the various examples of the saints. This verse depends on what was said above: Prudence will preserve you; as also that, To be delivered from the strange woman.
Proverbs 2:21 — Commentary on Proverbs
For those who are upright will inhabit the land, etc. And here he joins the upright with the simple, as also above when he said: He will keep the salvation of the upright, and protect those who walk simply; because undoubtedly simplicity without uprightness is dissolved and foolish, but uprightness without simplicity is certainly austere and harsh; indeed, both virtues combined make a perfect man. But between the two verses it differs that in the former, the Lord is indicated to help the righteous struggling in the present, and in the latter, because he will crown the victors in the future. For by the name of earth, the Church is designated, which is accustomed to germinate spiritual fruit for God, in which the righteous dwell and remain, because they are not separated from its fellowship even by death, but at the end of this life, they reach that part of it which reigns with Christ in the heavens.
Proverbs 2:22 — Commentary on Proverbs
But the wicked will be destroyed from the earth, etc. These words can be taken not generally about all the condemned, but specifically about those who seem to belong to the land of the Lord, that is, the Church, and yet due to their merits are removed from it: some openly by the judgment of the Church itself, like Simon, Arius, and Porphyry; some secretly by the judgment of the invisible judge, like countless even of those who seem good to people. For he calls manifest apostates the wicked; but all those acting wickedly who, having received the sacraments of faith, degenerate from its purity in some manner. Both, however, in the future retribution, will be destroyed from the land of the living, because the wicked will not dwell near the Lord, nor will the unjust remain in his sight. And rightly so, because he predicted many things about the ways of the good and evil, he subjoined in conclusion the end of both, just as in the preceding parable, which forbade associations with robbers, saying of the end of the wicked: And the prosperity of fools will destroy them; saying of the end of the good: But whoever listens to me will dwell without terror. These verses which we have recently discussed, can be understood about the ancient people of God, because when they lived uprightly, they happily remained in their land, but when they sinned, they were destroyed by enemies.
Proverbs 3:1 — Commentary on Proverbs
My son, do not forget my law, etc. Here he teaches that works of mercy should be insisted upon, and that we should not trust in our own strength, but seek help from God. And he arranges all these things in a suitable order; for, after restraining from cruelty, after chastening from luxury, he adorns with good deeds the one whom he has taken to instruct himself.
Proverbs 3:2 — Commentary on Proverbs
For length of days, and years of life, etc. Lest the imposition of observing precepts should disturb the listener, he prefaces with certain rewards, and so enumerates the precepts. For by the length of days, he signifies eternal light; by the years of life, the transition from this mortality; by the increase of peace, he designates the very state of attained blessedness. Of which Isaiah says: His authority shall increase, and there shall be no end of peace (Isaiah IX). But it was also given to the previous people of God, and now in the present, that when they obeyed the law of God, they should live for a long time in the quiet of peace.
Proverbs 3:3 — Commentary on Proverbs
Let not mercy and truth forsake you. Let truth never depart from your mouth, which is to be spoken; let mercy never recede from your work, which is to be bestowed upon neighbors. Thus it happens that God's mercy and truth always follow you: mercy indeed to blot out your sins; truth, however, to fulfill his promises.
Proverbs 3:4 — Commentary on Proverbs
And you will find grace and good discipline, etc. One finds grace and good discipline before God, who by continual practice of virtues merits from the Lord to become more perfect and better day by day; but also finds grace and good discipline before men, whose works are such that they are rightly praised, and equally provide an example of living to others.
Proverbs 3:5 — Commentary on Proverbs
Trust in the Lord with all your heart, etc. Do not be afraid that you cannot observe the divine commands due to your own weakness, nor again suppose that you can fulfill them by your own strength, or know them by your natural knowledge if you are not instructed by his law; but rather seek his frequent help both in learning and in doing, and he, being gracious, will grant that you can fulfill what he commands.
Proverbs 3:7 — Commentary on Proverbs
Do not be wise in your own eyes. Perhaps someone may think this command is the same as the one previously given, And do not rely on your own understanding; but there is a great difference: for one relies on his own understanding who prefers his own opinions about what should be done or said over the decrees of the fathers; but he is wise in his own eyes who, having rightly learned from the teaching of the fathers, exalts himself above others as if more learned. But what true wisdom for a man is, he shows subsequently:
Proverbs 3:8 — Commentary on Proverbs
Indeed, health will be in your navel, etc. Solid works of virtues are in the bones, and in the navel, which is in the middle part of the inner body, is designed to signify the still weak and imperfect action of good deeds. Therefore, if you fear God, and rely not on your own strength but on heavenly protection, and strive to abstain from evil, there will be health for your navel, and watering for your bones, because through these both the weakness of the work is strengthened to a state of perfection, and all your strong acts receive reinforcement.
Proverbs 3:9 — Commentary on Proverbs
Honor the Lord with your substance, etc. Many give much to the poor, but from another's substance and harvests, which they have taken by force or fraud. Many give of their own, but do not honor the Lord in their giving, because they do it for human favor, and not for the love of the Heavenly Inspector. Therefore, anyone who wishes the fruit of alms to be profitable to them should give from their own possessions, and in honor of the Creator, who has deigned to graciously and abundantly bestow them with his kindness, so that men who are his creation, made in his image, may be refreshed, and we may be found his true and faithful stewards of good things. But it must be noted that we are commanded not only to honor from the substance of money, which we extend to the poor, but also from the entirety of good action that we do, and from the fruits of all heavenly grace that we receive, for the substance or fruits of men; that is, to seek his praise in all things, and not our own. And he honors the Lord with his substance and the first fruits of his crops, who attributes all his good works not to his own strength and merits, but to heavenly grace, mindful of that word, "For without me you can do nothing" (John XV).
Proverbs 3:10 — Commentary on Proverbs
And your barns will be filled with abundance, etc. The Lord says in the Gospel, "Store up for yourselves treasures in heaven" (Luke XII). Therefore, if the just can have treasures in heaven (because they find true riches there), they can also have barns and vats, because they will no longer hunger or thirst. And your barns will be filled with abundance. Because, he says, "I shall be satisfied when your glory is revealed" (Psalm XVI). The vats will overflow with wine, because the inner sweetness of eternal things kindles the hearts of all the faithful in praise of their Creator. Hence he says: "That you may eat and drink at my table in my kingdom" (Luke XXII). But also in the present, sometimes the teacher who administers the bread of the word and the cup of spiritual grace to the needy, is granted greater gifts for administering by the Lord as a reward. He who shares earthly support with the needy is enriched by giving and rewarded with heavenly remuneration.
Proverbs 3:11 — Commentary on Proverbs
My son, do not despise the discipline of the Lord, nor be weary of his correction, etc. There are those who serve the Lord in prosperity, but go astray in adversity. Thus, wisdom teaches those who live well in prosperity, also to exhort them not to faint in correction, so that when weakness or poverty or human persecution comes, they do not lose the piety they seemed to preserve in tranquility.
Proverbs 3:12 — Commentary on Proverbs
For the Lord disciplines the one He loves, etc. Therefore, we should murmur the less about the scourging with which we are corrected, the more certainly we hold in it the pledge of paternal love. Wherefore, he also says: "Those whom I love, I reprove and discipline" (Revelation III). It should be noted that the seventy interpreters said for this word, "And He scourges every son whom He receives" (Hebrews XII). This is remarkable, why the Apostle writing to the Hebrews in Hebrew would rather follow it.
Proverbs 3:13 — Commentary on Proverbs
Blessed is the man who finds wisdom, etc. Because he was comforting those placed under discipline and correction, he adds what he had begun; insinuating that true blessedness of man is not to be free from adversity in the present, but to rejoice in the perception of eternal wisdom. Which is, to know God's will in this life, and to enjoy his vision in the future. And well did he say, "Blessed is the man who finds wisdom," adding immediately, "And the man who gains understanding." For there are those who find wisdom by hearing the doctrine of truth; but they neglect to gain understanding, unwilling to expand the bosom of their heart to perceive its breadth.
Proverbs 3:14 — Commentary on Proverbs
Better is her acquisition, etc. Let no one fear the correction of poverty, whoever has acquired the wealth of wisdom, because the celestial gift infinitely surpasses earthly treasures.
Proverbs 3:15 — Commentary on Proverbs
More precious than all riches, etc. Not only the riches of the earth but also the riches of heaven, indeed even the visions of angels, the brightness of this wisdom is preferred. Hence, the prophet also says: For what have I in heaven, and what do I want on earth other than You? and the rest through the end of the psalm (Psalm 73).
Proverbs 3:16 — Commentary on Proverbs
Length of days is in her right hand, etc. With the vision of his divinity, He grants the chosen ones in perpetual light, and in this present life, he strengthens and illuminates them with the sacraments and charisms of his incarnation. He gives them, who sell all things for themselves, a hundredfold in this time, and eternal life in the future age. It follows in this place according to the ancient translation, which our codices do not have: Justice proceeds from his mouth, but he carries law and mercy on his tongue. This I believed should be noted because verses are often found placed in the works of the Fathers.
Proverbs 3:16 — Homilies on the Gospels 2:21
When the left hand of Christ is interpreted as referring to something good, the present life of holy church is understood. Hence it is written, "Length of days is in her right hand, in her left riches and glory." Length of days in her right hand [refers to] our Redeemer's wisdom because in the fatherland of the dwelling on high unfailing light is granted to the elect of both angels and human beings. Riches and glory are in her left hand, because we are restored during [our time of] exile in our journey [on this earth] by both the riches of the virtues and the glory of our faith, until we come to our eternal [resting place]. Of his glory the apostle says, "And we glory in our hope of the glory of the children of God, and not only this, but we also glory in our tribulations"; and of these riches he says, "Because in everything you have become rich in him, with all speech and knowledge."
Proverbs 3:17 — Commentary on Proverbs
Her ways are beautiful ways, etc. His actions and teachings contained in the Gospels are beautiful because they are divine and pure, far surpassing the manner of man, and all his commands lead to eternal peace. All that he did in the flesh pertains to reconciling mortals to God, to making peace with the angels for humankind, and to demonstrating to his followers examples of maintaining mutual peace and love.
Proverbs 3:18 — Commentary on Proverbs
She is a tree of life to those, etc. Just as Moses testifies that the tree of life was placed in the midst of paradise, so through the wisdom of God, namely Christ, the Church is made alive, of which even now the sacraments of flesh and blood receive the pledge of life, and in the future, it is blessed by the present vision.
Proverbs 3:19 — Commentary on Proverbs
The Lord founded the earth by wisdom, etc. God the Father through the Son created all things. Typically, however, He founded the earth by wisdom when He established the holy Church in the solidity of faith through Him; He stabilized the heavens with understanding when through the same He enlightened the sublime hearts of the preachers.
Proverbs 3:20 — Commentary on Proverbs
By His wisdom the depths burst forth. When in the days of Noah all the fountains of the great abyss were broken up, or when through the daily course the fountains and rivers emanate from the abyss through the veins of the earth. Otherwise, by His wisdom the depths burst forth, when, by the grace of Christ granted, the profound mysteries of the heavens become known to the faithful.
Proverbs 3:21 — Commentary on Proverbs
My son, do not let these depart from your eyes. Beware lest, wearied by temporal discipline, you lose the grace of wisdom, which is so great.
Proverbs 3:22 — Commentary on Proverbs
And it will be life to your soul. Your soul has life with God if you keep His decrees, however much the flesh may be pressed by the discipline of correction or even death.
Proverbs 3:23 — Commentary on Proverbs
Then you will walk confidently in your way. We walk confidently in our way when, trusting in the grace of God, we undertake progress in our good conversation. Therefore, if we humbly submit to His commands, and taste the sweetness of heavenly love with the palate of our mind, we will always obtain an increase in good works. Moreover, with His help, we are defended in temptations so that we do not falter. For this is what follows: "And your foot will not stumble. For all things work together for good to those who love God."
Proverbs 3:24 — Commentary on Proverbs
"If you lie down, you will not be afraid," etc. It is clear according to the letter, since he who remembers to live innocently and justly before God, sleeps securely, wakes securely, rests and walks securely. But also, when the just man sleeps in death, he not only does not fear the powers of evil spirits, but also rests in peace and safely awaits the day of resurrection, because he has God everywhere as his protector and keeper. This is like in the Psalm: "Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me" (Psalm 22).
Proverbs 3:27 — Commentary on Proverbs
"Do not withhold good from those to whom it is due," etc. Because above he diligently urged the observance of the law of the Lord and his counsel, and promised eternal rest to those who observe it, now he repeatedly explains in various ways what should be observed. First, returning to what he had previously mentioned, he teaches that mercy should be shown to one's neighbor, and that one should live justly with him; then, he warns that one should be cautious of the enemy. Thus he says, "Do not withhold good from those who deserve it; if you can, do good yourself. Do not hear from the Lord with the Pharisees, 'You have not entered, and you hindered those who were entering' (Luke 11).
Proverbs 3:28 — Commentary on Proverbs
"Do not say to your neighbor, 'Go, and come back,' etc. This command is given not only about someone asking for alms but that we should be willing and ready to give generously and promptly. Likewise, all the commands of Christ, who said: 'You are my friends if you do what I command you,' we are ordered to do immediately and not defer until tomorrow.
Proverbs 3:30 — Commentary on Proverbs
"Do not contend with a person for no reason," etc. He does not forbid contending with the one who does wrong in order to correct him, because that is not done without purpose, but out of certain necessity which compels it to be done. Indeed, he who said: "If your brother sins, rebuke him" (Luke 17), wants us to try to recall the erring one to the path of truth as much as we can.
Proverbs 3:32 — Commentary on Proverbs
"For the Lord detests the perverse man." The Lord detests every mocker. Indeed, every mocker, because a mocker either despises carrying out the words of God which he knows, or distorts them by understanding and teaching them perversely. A mocker is also one who despises His promises as small, and scorns His threatening as bearable: just as he who insultingly mocks the simplicity or poverty of others. Consequently, divine justice rightly detests such a mocker. It is well added: "And he is intimate with the upright." For often the proud, while mocking the simple, judge themselves to be more prudent than those they mock. But their prudence, as James says, is earthly, unspiritual, demonic (James 3). The Lord, however, is intimate with the upright, because He illuminates them with the secrets of heavenly wisdom, which He considers those free from earthly pride and possessing simplicity. Hence, He says, "You have hidden these things from the wise and learned, and revealed them to little children" (Matthew 11; Luke 10).
Proverbs 3:33 — Commentary on Proverbs
"The curse of the Lord is on the house of the wicked," etc. According to the example of the rich man clothed in purple, who in this life lacked spiritual goods, and in the future came to such poverty that he sought a drop of water from the finger of the once poor Lazarus and did not deserve to receive it (Luke 16).
Proverbs 3:34 — Commentary on Proverbs
"He mocks proud mockers, etc." The Apostle James and Peter, following the ancient translation, wrote these verses, saying: "God opposes the proud but shows favor to the humble" (James 4; 1 Peter 5).
Proverbs 3:34 — Commentary on the Catholic Epistles, James 4:6
The Lord gives greater grace than does the friendship of the world, because this grants earthly goods for a time and things that are to be lost with sorrow; he bestows the eternal joy of life. On what sort he bestows this grace, however, he explains in succession. Wherefore he says, "God resists the proud but gives grace to the humble." God indeed punishes thieves, perjurers, dissolute persons, and other sinners, as despisers of his commandments. But he is said particularly to resist the proud, because they certainly are punished with a greater penalty who trust in their own strength, who neglect to be made subject to divine power by repenting, who refuse to seek the help of grace from above, as if they are sufficient by themselves to achieve salvation. But, on the other hand, he gives grace to the humble, because they who in the midst of the wounds of their vices humbly put themselves in the hands of the true physician rightly receive the gift of the hoped-for cure.… He will give grace, however, to the meek, because he bestows both the perfection of their good work and the gifts of a blessed everlasting life on those who humbly follow him.
Proverbs 3:35 — Commentary on Proverbs
"The wise will inherit honor, etc." And the Lord says: "Everyone who exalts himself will be humbled, and he who humbles himself will be exalted" (Luke 14 and 18).
Proverbs 4:1 — Commentary on Proverbs
Listen, my sons, to the discipline of a father, etc. Here, about to exhort to philosophy, he explains how he himself was taught wisdom by his father.
Proverbs 4:3 — Commentary on Proverbs
For I too was a son to my father, tender, etc. Nothing more raises the mind to the hope of attaining wisdom than when we remember that those whom we admire as already shining in wisdom were once little and unlearned. And he taught me and said: Let your heart embrace my words. Such admonitions given to Solomon by his father David, he who reads Chronicles finds. But why does Solomon call himself the only begotten before his mother, when Scripture testifies that a uterine brother preceded him, unless because that one, born but immediately unnamed, departed life as if he had never been?
Proverbs 4:7 — Commentary on Proverbs
And in all your possessions acquire prudence. In all the good things you possess, remember to act wisely, or in all your possessions acquire prudence. Contemn all the earthly possessions you hold; provided you acquire wisdom. This is what Solomon himself did, when given the choice, he placed love of wisdom before all things (1 Kings III); and in the Gospel, he who sought the precious pearl, having found it, sold all he had and bought it (Matthew XIII).
Proverbs 4:9 — Commentary on Proverbs
It will bestow ornament of grace on your head, etc. It is clear from Solomon, because while he despised all for the sake of wisdom, having received wisdom, he shone with greater exaltation of glory. But even for our head, that is, the principal part of the mind, if it embraces wisdom, the greater grace of the Spirit is increased, and moreover, in the future, the crown of life will be given. Indeed, after explaining these words he received from his father, he returns to teaching his own listener the wisdom he began.
Proverbs 4:10 — Commentary on Proverbs
Listen, my son, and accept my words, etc. That is, so you may receive the gifts of eternal life.
Proverbs 4:11 — Commentary on Proverbs
I will lead you in the paths of equity, etc. Paths, that is, actions of equity, while they begin, seem narrow and strait; but when they take progress, already by habit they seem spacious and broad, as the Psalmist testifies, who when he began told the Lord, Because of the words of your lips I stayed strong in the hard paths (Psalm XVI), but afterward, already making progress, he sang, I have run the way of your commandments, when you enlarged my heart (Psalm CXVIII). And therefore, even if the paths of equity seem narrow when you begin to enter them, once entered, the steps of your mind will not be constrained; but you will find that which the Lord says: His yoke is easy, and His burden is light (Matthew XI). For indeed, the reprobate in this life enter a broad way, but on the last day, with feet and hands bound, they will be cast into darkness (Matthew XXII); while the feet of the elect will be directed into the way of peace.
Proverbs 4:12 — Commentary on Proverbs
And running, you will not have a stumbling block. The more eagerly you run to fulfill God's commandments, the less you will fear adversities that impede you: for whoever sweats in evil deeds finds a stumbling block in the midst of the course, because immediately, when they do not foresee, they are snatched to punishment.
Proverbs 4:17 — Commentary on Proverbs
They eat the bread of wickedness, etc. Thus, by the action of wicked crimes, they are delighted as if by set feasts. Or certainly they drink the wine of the condemned, and they rejoice in taking ears of grain from the hungry, as the holy Scripture testifies about the custom of the impious.
Proverbs 4:18 — Commentary on Proverbs
But the path of the just is like the shining light, etc. The works of the just are conducted in the light of knowledge, and they lead to eternal life, which is the perfect day.
Proverbs 4:19 — Commentary on Proverbs
The way of the wicked is dark, etc. John the Apostle also says concerning these: Whoever loves his brother abides in the light, and there is no offense in him (1 John 2); but whoever hates his brother is in darkness, and walks in darkness, and does not know where he is going, because the darkness has blinded his eyes (ibid.). Against whom it is said to the wise man above: Because running, you will have no stumbling, that is, scandal.
Proverbs 4:23 — Commentary on Proverbs
With all vigilance guard your heart, etc. There are those who seem to live rightly to men, but because they do not do so with right intention, their life which was believed good is rejected by God, who looks into the depraved. Therefore, with all diligence guard the purity of your heart, because the evaluation of life will be judged by its intention.
Proverbs 4:23 — Homilies on the Gospels 2:12
Solomon convinces us to chastise all these kinds of evil thoughts when he says, "Guard your heart with all vigilance, for life comes forth from it." Following his suggestion, let us act quickly, that if we transgress in any way in our thoughts by consenting to carry out something wicked, we may swiftly wipe away this [transgression] by confession and fruits worthy of repentance. If we perceive that we are being tempted by delight in committing sin, let us drive away this noxious delight by our frequent prayers and tears and by our frequent recollection of everlasting bitterness. If we see that we are not capable of ridding ourselves of it on our own, let us seek the help of our brothers, that we may accomplish by their advice and intercession what we are unable to do by our own strength.
Proverbs 4:24 — Commentary on Proverbs
Remove from you a deceitful mouth, etc. This must be understood in two ways: that you should guard your own mouth from speaking anything deceitful, and keep your lips from getting used to detractions, and that you should flee from others whom you know to be subject to this vice, lest they corrupt you.
Proverbs 4:25 — Commentary on Proverbs
Let your eyes look straight ahead, etc. Learn diligently the path of justice on which you ought to enter, and cautiously foresee in all things you intend to do what end they are destined to reach. This means that the eyelids of your eyes looking straight ahead should precede your steps, anticipating the good work you are going to do with diligent thought, and, considering that it is according to God, foresee it by meditating.
Proverbs 4:25 — Commentary on the Catholic Epistles, Peter 1:9
Solomon, advising the wise hearer, says, "And let your eyes anticipate your footsteps," which is to declare clearly that in all our actions we should take care to foresee with earnest intent what outcome awaits us, we should examine skillfully what is done according to the will of God and what opposes it.
Proverbs 4:26 — Commentary on Proverbs
Make straight paths for your feet. Namely, that you do not err in actions or faith. And all your ways will be established. May you not be swayed from your good purpose by fickleness of mind. Hence also the Apostle: Be steadfast and immovable, always excelling in the work of the Lord (1 Cor. 15:58).
Proverbs 4:27 — Commentary on Proverbs
Do not turn to the right or to the left. The right way is taken as good, the left as reprobate. Therefore, we are forbidden to turn to the right way, but not to decline to the right. One turns to the left who is unjust; one turns to the right who arrogates to himself that he is just; one turns to the right who presumes on his own strengths; one turns to the left who, because of his frailty, despairs of being able to be saved; one turns to the left who serves folly; one turns to the right who wishes to be wiser than he ought to be. This is also understood in the same way concerning the rest of the virtues and vices.
Proverbs 5:1 — Commentary on Proverbs
My son, attend to my wisdom, etc. Until now he had generally rebuked the listener; hence under the guise of the harlot, he prohibits from the wickedness of heretics.
Proverbs 5:2 — Commentary on Proverbs
That you may guard your thoughts, etc. Thoughts, by which you rightly believe; lips, by which you profess the faith itself in simple words, and usual, as well as ecclesiastical ones. But, according to the letter: He who adheres to a harlot defiles even his lips, either by kissing or speaking foul things.
Proverbs 5:3 — Commentary on Proverbs
For the lips of a harlot are like a honeycomb distilling. For in the mouth of heretics, the sweetness of eloquence not only resounds to sufficiency, but to superfluity; and for this reason, because falsehood is discerned to be aptly spoken, it is deemed truth by the foolish.
Proverbs 5:4 — Commentary on Proverbs
But her end is bitter, etc. The drink of wormwood becomes bitter within the bowels, outwardly the members are wounded by the sword. Therefore, to show the wicked in the final retribution, both internally to be filled, and externally surrounded by perpetual punishments, he assures that they will be tormented by the bitterness of wormwood, and slaughtered by the sword. And why the same sword is called two-edged, the Lord opens when he says: But fear him who can destroy both soul and body in hell (Matthew 10).
Proverbs 5:6 — Commentary on Proverbs
Her ways are unstable, etc. The ways of heretical deception are unstable, because some deny Christ to be God, others to be man; some deny he took flesh, others a soul; some that he was born of a virgin; some that the Holy Spirit, others that the Father is God, some prohibit confessing pardon to the repentant. And this pestilence spreads itself into such countless paths, that they cannot wholly be traced. But Catholic truth is not unstable and untraceable, because it is one and the same, known to all, throughout the world, to the faithful.
Proverbs 5:8 — Commentary on Proverbs
Keep your way far from her, etc. And the apostle says, Flee fornication (1 Corinthians 6). Because indeed the first remedy of this vice is to be far from those whose presence either allures or cooperates in the vice. But it also benefits weak listeners to be entirely separated from the hearing of heretics.
Proverbs 5:9 — Commentary on Proverbs
Do not give your honor to others, etc. Do not subject the honor by which you were created in the image of God to the wills of unclean spirits, nor waste the granted time of living according to the will of the cruel adversary. For whoever succumbs to any crime, is surely enslaved to the dominion of malignant spirits.
Proverbs 5:10 — Commentary on Proverbs
Lest strangers be filled with your strength, etc. Lest you assist the deeds of demons, if you lend either the ingenuity of your mind or the strengths of your body to perform crimes; and you multiply the household of strangers, that is, the number of the lost, by adding yourself. And beautifully he said: Let your labors be in the house of a stranger, because there are those who, according to the prophet, labor to act wickedly. And would that it were hidden how much labor heretics have undergone against the Church.
Proverbs 5:11 — Commentary on Proverbs
And you moan at the last, etc. To be prefixed from above, Lest perhaps. And the sense is: Therefore keep yourself chaste, lest you be forced to groan in punishments, when not only the carnal allurements pass away, but also with the body itself being left, the soul, which acted through the body, is compelled to render all things. Indeed, it often happens in this life that those who dissipated their possessions living luxuriously in youth, fall into poverty in old age. And as the heat of the flesh cools, and the flower of youth withers, they see others using their own goods, which they sold to lust, and, groaning with late repentance, say what follows:
Proverbs 5:12 — Commentary on Proverbs
Why did I hate instruction? etc. He calls the instruction of ecclesiastical faith; the reproaches by which heretics are rebuked, why they withdrew from the Church, he refers to them. It is evident concerning fornicators.
Proverbs 5:14 — Commentary on Proverbs
I was almost in all evil, etc. The Church and the Synagogue are Greek names, and they signify the same thing in Latin, that is, an assembly of many together. But if they are distinguished more subtly, the Church is interpreted as a calling together, the Synagogue as a gathering together. And indeed the old people of God were called by both names. Now, however, for the sake of distinction, that one is called the Synagogue, ours is called the Church, rightfully indeed because of the greater faith and knowledge, because even irrational creatures can be gathered. Finally, God said, Let the waters be gathered into one gathering. Only the rational and sensible can be called together. But these names sometimes signify the gathering of the wicked. Hence that, "Fire burned their assembly" (Psalm 105); and, "I hated the assembly of evildoers" (Psalm 26). Therefore, what the late penitent, contemptuous of wisdom, says, "I was almost in all evil, in the midst of the congregation and assembly," seems to refer to someone sadly recognizing the magnitude of his own damnation, because he was involved in almost every sin, worthy of undergoing such torments. This adds to the heap of his miseries, that he was not merely the last of sinners, but rather in the midst and almost the leader. Or indeed, placed bodily in the midst of holy assemblies, he did not fear to lead a different life from them. And this is particularly felt about heretics because they could not be recalled from error by the sayings and examples of either the ancient fathers or the new ones.
Proverbs 5:15 — Commentary on Proverbs
"Drink water from your own cistern," etc. Use your own wife's desire and cherish her with devoted services.
Proverbs 5:16 — Commentary on Proverbs
"Let your fountains be dispersed abroad," etc. Give your son and daughter in marriage to others, and do this openly with many witnesses.
Proverbs 5:18 — Commentary on Proverbs
"Let your fountain be blessed," etc. Maintain such temperance with the woman you married in your youth, even in old age, that by faithful chastity you may rightly gain a blessing in your offspring. "A loving doe, a graceful fawn." Let her always be your beloved spouse, who, like a doe that avoids serpents, shuns harlots and drives them away from her home. Let a son be born from her, and he himself be a very strict lover of chastity.
Proverbs 5:19 — Commentary on Proverbs
"Let her breasts satisfy you at all times," etc. He does not teach that one should always be occupied with conjugal work, but advises not to marry another while the first wife is alive, or ever associate with a prostitute. Otherwise, what he says, "Drink water from your own cistern and flowing water from your own well," teaches that one should beware of heretics and attend to the custody of the Scriptures and reading. Keep the knowledge, he says, that you preach to others, and the watering of your speech pours out. "Let your fountains be dispersed abroad, and divide your waters in the streets." When you have kept it yourself, then also preach to others, and in the great multitude of listeners, dispense divine words according to each one's quality. "Let them be yours alone." We divide the waters in the streets and yet possess them alone, when we also broadly spread the preaching outwardly, and yet by it we do not aim to achieve human praises. "And let strangers not share with you." Unclean spirits become the teacher's partners if they corrupt his mind with pride while he preaches, or with heresy, or any other vice. But alone he possesses the waters when faithfully connected with the Church's members, he keeps himself free from the company of strangers. "Let your fountain be blessed, and rejoice with the wife of your youth." Let your doctrine be, and whoever is born from it, in the blessing of the Church, and rejoice with her to whom you have been joined from youth, that is, from the first time of believing. "A loving doe, a graceful fawn; let her breasts satisfy you at all times, and always be enraptured with her love." The most beloved or most pleasing deer, as some manuscripts have it, is the holy Church, which is accustomed to hate and crush the serpent-like doctrine. The most pleasing young stag is the people, delightful by the variety of its virtues, and always kindled by the emulation of the same pure faith. We are intoxicated by its breasts, when we are instructed by the pages of both Testaments against the deceptions of heretics. To always delight in its peace and love is a great occasion for exercising virtues.
Proverbs 5:20 — Commentary on Proverbs
Why are you led astray, my son, by a foreign woman? etc. And it should be understood of both the prostitute and heresy.
Proverbs 5:21 — Commentary on Proverbs
The Lord looks upon the ways of man, etc. Let adulterers not think they are covered by the darkness of night against the wall, nor heretics that their schemes can be hidden, because the darkness will not be obscured from the Lord, and night will be illuminated like day.
Proverbs 5:22 — Commentary on Proverbs
The iniquities of the wicked ensnare him, etc. There is a difference between a sinner and a wicked person, because a sinner is called anyone who falls into either small or great crimes; but a wicked person is one who either never accepts the faith or, by the enormity of his crimes, becomes anathema from the faith he once received, like heretics or Catholics involved in public scandals, who are bound by the chains of their sins and perish with the incessant increase of their depravity. For one who makes a rope, always by twisting and entangling thread upon thread, increases it. Such is the strength of evil deeds, such are the books of heretics, in which they bind wrong with wrong, doing nothing other in writing than tightening the bonds.
Proverbs 5:23 — Commentary on Proverbs
He will die because he lacked discipline, etc. Because he had disputed much about adulterers or heretics, as is his custom, he shows in the close of his narrative what the end of such people is; that is, they tend towards eternal death, who have hated the discipline of life. He calls it the multitude of folly, when heretics consider themselves wiser than the holy Fathers, or when the wicked, doing the works of darkness, either think the Lord does not see these things or believe they can easily endure His wrath.
Proverbs 6:1 — Commentary on Proverbs
My son, if you have become surety for your friend, etc. The plain sense of this letter is clear, as it advises one who has become surety for a friend to diligently admonish that friend to repay the money owed to the creditor, thus freeing both himself and the friend. Allegorically, however, in this passage, it addresses the teacher; and further, in the subsequent passage, it instructs anyone wandering on how they should conduct themselves cautiously. It is said to the instructor, If you have become surety for your friend, you have struck your hand with a stranger. Which is openly to say: If you have taken the soul of a brother into the danger of your conduct, you have already bound your mind with the care of solicitude, which was previously absent.
Proverbs 6:2 — Commentary on Proverbs
You are caught by the words of your mouth, etc. Because when you are compelled to speak good words in preaching what has been entrusted to you, you must first keep what you have said yourself.
Proverbs 6:3 — Commentary on Proverbs
Therefore, do what I say, my son, etc. Run, hurry, rouse your friend. Not only remember to keep vigil yourself by living well, but also detach by preaching the one over whom you preside from the body of sin.
Proverbs 6:4 — Commentary on Proverbs
Do not give sleep to your eyes, etc. He gives sleep to his eyes who utterly neglects the care of his subjects; but he dozes who indeed knows their blameworthy deeds but, due to weariness of mind, does not correct them with deserving rebuke.
Proverbs 6:5 — Commentary on Proverbs
Deliver yourself like a gazelle from the hand, etc. Just as a gazelle seeks to escape from the hand of the captor, strive so much that, with your listener being healthily instructed, you are freed from the surety of his life. Or certainly, because the gazelle is by nature a pure animal, swift in running, and most keen in sight. Hence it is also named in Greek from seeing, that is, dorcas. But the bird, by flying, usually seeks the altar. When you are engaged in teaching your subjects, strive to be pure from all sins, vigorous in good works, keen in detecting the snares of the wicked, and supported by the wings of virtues: so that, having completed the task of preaching, you may deserve to fly to the heights and enter the pastures of heavenly life.
Proverbs 6:6 — Commentary on Proverbs
Go to the ant, O sluggard! etc. Here he exhorts anyone wandering, that if he is not sufficient in teaching others, he should at least not neglect to manage his own cares, and if he cannot learn wisdom in teaching from a man, he should learn the wisdom of working from an ant.
Proverbs 6:7 — Commentary on Proverbs
Which, having no guide, etc. If such a small animal, lacking a leader and devoid of reason, foresees things for itself by nature as its guide for the future, much more so should you, created in the image of God, called to see His glory, aided by the teaching of doctors, having the very Creator as your guide, in the present time gather the fruits of good works, by which you may live eternally. For indeed, this life is compared to harvest and summer because now, amidst the fervors of temptations, is the time to gather the rewards of future good deeds. But the day of judgment is likened to the cold of winter, because then, assuredly, no opportunity is left for working for life, but everyone is compelled to bring forth from the storehouse of past actions what he has reserved. Therefore, the Lord commands, saying: "But pray that your flight may not be in winter or on the Sabbath" (Matthew 24). For in winter, the opportunity, and on the Sabbath, the permission by law is lacking to gather the fruits of life, and to escape perpetual poverty.
Proverbs 6:9 — Commentary on Proverbs
How long, sluggard, will you sleep? etc. How long will you sleep in vices when you can rise to do well, you who, weighed down by noxious sloth, always say, "Let me still lie a little, and thus afterward I will rise by repenting"? For it happens that, while you always delay doing good work, suddenly the judge who considers your evil deeds will be present. This is what follows:
Proverbs 6:11 — Commentary on Proverbs
"And poverty will come upon you like a traveler," etc. For poverty and misery are the ultimate punishment, in which the damned deserve nothing of wealth: they will come like a traveler, because unforeseen and sudden; like an armed man, because they cannot be conquered perpetually. It is clear according to the letter, that sloth is the nurse of poverty and indigence. But if you are diligent, etc. The earthly fruits we reap are not comparable to a spring, but to a cistern, because they feed the gatherer for a time and eventually run out; but he who is diligent in laboring for heavenly riches, the harvest of this, like a spring, will come, because it will perfect the enduring reward of labors. And poverty will flee far from you. Because I will be satisfied, he says, when your glory is made manifest.
Proverbs 6:12 — Commentary on Proverbs
An apostate man, a useless man walks with a perverse mouth, etc. He spoke of heresies and other kinds of vices; he had instructed a teacher, aroused the sluggard, but now he reproves the schismatic. Where it should be noted that he who wished to call the sower of quarrels, first named him an apostate, because unless he first fell inwardly in the manner of the proud angel by turning his mind from the sight of the Creator, he would not come outwardly to sow quarrels. He is rightly said to nod with his eyes, scrape with his foot, speak with his finger. For there is an inward custody that orderly preserves the outer members. Therefore, he who has lost the state of his mind flows out into the inconsistency of movement and indicates by external mobility that nothing roots within.
Proverbs 6:16 — Commentary on Proverbs
There are six things that the Lord hates, etc. He more fully indicates how detestable he is to God by sowing discord. But when the Lord says "soul," He does it in a human manner, to signify that He hates such people with full intention and not lightly. Thus it is in Isaiah: "Your new moons and your appointed feasts my soul hates" (Isaiah 1).
Proverbs 6:17 — Commentary on Proverbs
Haughty eyes, a lying tongue, etc. He enumerates six capital crimes, which yet, in comparison to the one who sows discord, he somewhat diminishes as lesser, because indeed the greater crime is that which disrupts the unity and fraternity connected by the grace of the Holy Spirit. For anyone can proudly lift up their eyes, lie with their tongue, be polluted with murder, plot evil against their neighbor, subject their members to other crimes, bear false witness against someone. This should not be thought to be the same as what he previously called a lying tongue. For a lie can be spoken, but not against a neighbor. For even blessed Augustine teaches that there are eight kinds of lies in the book he wrote on Lies. Anyone who is lost can inflict such evils on themselves or others, while maintaining the peace of the Church. But Donatus and Arius and their followers did something graver, who tore apart the concord of fraternal unity by sowing discord.
Proverbs 6:20 — Commentary on Proverbs
Preserve, my son, the precepts of your father, etc. Now under the guise of the adulterous woman, he forbids listening to heresy.
Proverbs 6:21 — Commentary on Proverbs
Bind them in your heart forever, etc. And keep the precepts of the Lord fixed in your mind, and safeguard your speech with their sweetness on all sides, lest you fall into sin in your speech.
Proverbs 6:22 — Commentary on Proverbs
When you walk, let them guide you, etc. Let your meditation of the Lord's law be so constant that when you are working while awake, you recall this with diligent mind; when you wish to sleep, you will rest in this memory; when you wake up, first recall this to your mind; for in this way you will neither err while awake, nor be harmed by the fear of the night. Another interpretation: When you walk in the progress of righteousness, let the commandments of God be with you to instruct you; when you sleep in death, let them guard your soul, so that the enemy does not seize it; when you awaken in the resurrection, speak with them in seeking the rewards which they promised you if you kept them.
Proverbs 6:25 — Commentary on Proverbs
Do not be captured by her glances. This applies to the adulteress. But even if heretics seem to live and act well, be careful not to be deceived by their doctrines.
Proverbs 6:26 — Commentary on Proverbs
For the price of a harlot is hardly a loaf of bread. Remember that the pleasure of fornication is brief and the punishment for the fornicator is perpetual. Just as one loaf of bread only dispels hunger for a day, and nevertheless he who has been satisfied by the eaten bread will hunger afterward, so he who goes into a harlot may indeed dispel his lust for a moment, but afterwards returns with greater fervor.
Proverbs 6:27 — Commentary on Proverbs
Can a man hide fire in his bosom, etc.? It is permitted only to him who is solidified in the Catholic faith, such that he cannot be separated from it by the sweetness of words or cunning, to read the books of heretics.
Proverbs 6:30 — Commentary on Proverbs
The fault is not great when someone has been found stealing, etc. Theft is not considered a great fault by its own estimation, but by comparison with a greater sin, that is, adultery; as it is said to Jerusalem who sinned more grievously, Sodomy is justified in comparison to you; not because Sodomy had none or few sins, but because Jerusalem sinned more.
Proverbs 6:34 — Commentary on Proverbs
For jealousy and the fury of a husband will not spare in the day of vengeance, etc. And this is to be understood of the Lord, because He who now spares reprobates will not spare on the day of death; nor will He acquiesce to the prayers of those who call to Him too late; nor will He accept gifts, for there is neither time nor facility for them there. For He is jealous if anyone presumes to corrupt His bride, that is, the Church, or any faithful soul.
Proverbs 7:1 — Commentary on Proverbs
My son, keep my words, etc. And this section is the same as previously explained more fully under the person of the harlot.
Proverbs 7:2 — Commentary on Proverbs
And my law as the apple of your eye. Keep what I teach as diligently as if nothing right could be seen without it.
Proverbs 7:3 — Commentary on Proverbs
Bind them on your fingers, etc. On your fingers, means in actions; on the tablets of your heart, in the breadth of thought. Indeed, another translation says: Inscribe it on the breadth of your heart.
Proverbs 7:4 — Commentary on Proverbs
Say to wisdom, You are my sister, etc. Join the wisdom of ecclesiastical doctrine to you with fraternal love; so that it may preserve you from heretical defilement, which is proven to be foreign to the chastity of the Church.
Proverbs 7:6 — Commentary on Proverbs
For from the window of my house I looked through the lattice, etc. Aptly, however, does Solomon say he looked from the window of his house through the lattice, to judge the deeds of the little ones. For one who looks from a window through the lattice can fully consider what is done outside, yet those outside cannot see the one looking within. For this is what the Apostle says: The spiritual person judges all things, but is himself judged by no one (1 Cor. I). From the window therefore, and so on. It is clear according to the letter, that the gaze of wise teachers diligently observes the actions of the weak and the strong; but the eternal wisdom of God looks from heaven, and sees all the sons of men.
Proverbs 7:7 — Commentary on Proverbs
I observed among the youth, etc. He calls the adulterer a youth, not because of virtue, but because of instability. Who passes through the street, because he has abandoned the narrow way that leads to life. Near the corner, because he deviates from rectitude.
Proverbs 7:8 — Commentary on Proverbs
And walks towards her house. He who has turned from the way of truth, rightly appropriates the way to the house of the harlot or heretic; which is fittingly placed, as we have explained, both in the street and near the corner.
Proverbs 7:9 — Commentary on Proverbs
In the twilight, in the evening of the day, etc. Because such a one, through the blindness of the heart, hastens to the darkness, both of sin and damnation.
Proverbs 7:10 — Commentary on Proverbs
And behold, a woman meets him in the attire of a harlot, etc. These all clearly relate to the literal sense of harlotry; however, heretical doctrine attempts to deceive anyone it finds careless and foolish. It indeed appears in harlot's attire, because it shines with unclean eloquence. It is prepared to capture souls, for it spiritually kills whomever it can associate with it.
Proverbs 7:11 — Commentary on Proverbs
Loud and wayward, etc. Desiring to disturb the peace of the Church.
Proverbs 7:12 — Commentary on Proverbs
Now in the streets, now in the squares, etc. Outside, it seizes the pagans; in the streets, the voluptuous; by the corners, other heretics.
Proverbs 7:13 — Commentary on Proverbs
And having seized the young man, it kisses him. With the flattery of deceitful words, it tempts the unstable.
Proverbs 7:16 — Commentary on Proverbs
I have woven my bed with cords, etc. Beds that are woven with cords, or according to another translation, with withes, are usually softer than those made of wood, leather, or any other material. Therefore, with a bed woven with cords, the harlot designates the softness of resting. And on carpets embroidered from Egypt, she also tempts the allurements of the eyes, with which, by a nefarious sight, she more easily penetrates to seduce the mind's secrets. But since by the name of cords divine precepts are sometimes figured, which restrain us from our pleasures binding us with religion, the heretics promise their listeners that they are preparing a beneficial bedding with the weaving of heavenly words, in which they may rest with a free heart from the tumults of vices. But in truth, they construct with those cords a pit of perdition, where their feet and hands being perpetually bound, they are condemned. Concerning which the Lord says in the Apocalypse: And I gave her time to repent, and she does not want to repent of her fornication. Behold, I throw her into a bed, and those who commit adultery with her will be in great tribulation (Apoc. II). On those embroidered carpets from Egypt are understood the ornament of eloquence and the cunning of dialectic art, which took its origin from the pagans, through which the heretical mind boasts that it has woven the fabric of its evil deed as a harlot.
Proverbs 7:17 — Commentary on Proverbs
I have scented my bed with myrrh, etc. They promise that they have such fragrances of heavenly virtues, by which they consecrate their hearts and those of their followers as if in beautiful bedchambers; so that they may say with the Apostle: For we are the pleasant fragrance of Christ to God (II Cor. II).
Proverbs 7:17 — Homilies on the Gospels 1:11
Uncircumcised in smell and touch are those who are steeped in ointment and various odors, who pursue the embraces of a harlot, sprinkling their bed with myrrh, aloes and cinnamon.
Proverbs 7:18 — Commentary on Proverbs
Come, let us be drunk with love, etc. The heretics boast that they are sated with each other with the cups of holy doctrine and joined by the grace of virtues until their deeds are followed by eternal light.
Proverbs 7:19 — Commentary on Proverbs
There is no husband in the house, he has gone, etc. He says, Christ is not bodily in the Church. For having risen from the dead, He ascended to heaven and left us the ministry of governing the Church, namely His house.
Proverbs 7:20 — Commentary on Proverbs
He has taken a purse of money with him. He took with him the glory of the resurrection and the honor of immortality, by which He might gladden and enrich the citizens of that homeland.
Proverbs 7:22 — Commentary on Proverbs
Immediately he follows her, etc. That is, as if a foolish person, not knowing, he himself is led to destruction.
Proverbs 7:26 — Commentary on Proverbs
And all the mighty men were slain by her. As Solomon himself, the wisest of men, as Samson, the strongest, as David, the most gentle, were ensnared by the trap of women, just as Origen was by heretical doctrine, whom whoever denies to have been a master of the Church after the apostles, while he thought rightly, errs.
Proverbs 7:27 — Commentary on Proverbs
Her house is the way down to Sheol, etc. But also concerning the Church, it says: The gates of hell will not prevail against it (Matt. XVI). Indeed, the innermost parts of death, the most severe torments of hell, are said to be sharper and darker, by which it is evident that heretics and fornicators are to be submerged. Just as it is said concerning the saints suffering adversities for the Lord in this life: And the jailer put them in the inner dungeon, that is, a more atrocious, fouler, and darker place.
Proverbs 8:1 — Commentary on Proverbs
Does not wisdom cry out? etc. Has not the Lord spoken openly to the world? and has he spoken nothing in secret (John. XVII)? Why then, neglecting His Gospel, do the wretched rather flock to listen to heresy, or the seduction of vice, which whisper in the corner?
Proverbs 8:2 — Commentary on Proverbs
On the heights and lofty places above the way, etc. He taught the disciples together with the crowds on the mountain, but also often preached to those who met him on the ways, and healed those who needed to be cured. Also, at the very gate of the city of Nain, raising the dead, he commended the words he had taught with the example of the miracle. And why do you follow those who in secret sharpened their tongues against him (Luke VII)?
Proverbs 8:3 — Commentary on Proverbs
At the very gates she speaks, saying: O men, etc. She cries out to men, that is, to the vigorous hearers of the word in both sexes. For those who are of a womanish, i.e., weak mind, cannot grasp the words of wisdom.
Proverbs 8:5 — Commentary on Proverbs
Understand, you simple ones, craftiness, etc. It is evident concerning the Lord, that when he was in the world, he spoke the word to every age, sex, and condition; indeed, even cried out standing in the temple, If anyone thirsts, let him come to me and drink (John VII). And now through the teachers of the Church (for they are the gates of his city) he preaches to men and women alike, to the wise and the foolish, to the elderly and the young; but on the contrary, deceptive teaching seeks those whom it might seduce secretly and privately.
Proverbs 8:6 — Commentary on Proverbs
Listen, for I will speak of great things. Great indeed, because he both promised and gave the kingdom of heaven, and taught the faith of the holy Trinity, and innumerable other things which the prophets left to be spoken by him.
Proverbs 8:10 — Commentary on Proverbs
Receive my discipline, etc. You cannot serve God and mammon (Luke XVI).
Proverbs 8:12 — Commentary on Proverbs
I, wisdom, dwell in counsel, etc. Where two or three are gathered in my name, there I am in their midst (Matthew XVIII).
Proverbs 8:13 — Commentary on Proverbs
Arrogance and pride, etc. Arrogance and pride in those who consider themselves better than others; the perverse way in those who openly do evil; the double-tongued mouth in those who in the good they follow have nothing stable, but change their words according to the pleasure of their listeners.
Proverbs 8:14 — Commentary on Proverbs
Counsel is mine, equity, etc. Let not human presumption exalt itself, for the fullness of virtues rests in the wisdom of God alone, and from this human weakness receives whatever virtue it has.
Proverbs 8:15 — Commentary on Proverbs
By me kings reign, etc. He calls apostles kings, or other saints, who know how to rule both themselves first and then the church subject to them well: lawmakers, the authors of both Testaments, and the following writers of the Church; he calls princes and potent ones the other teachers and rulers of the faithful. Certainly, all these, if they are to be anything, have it not except through wisdom. For it is said: Because without me you can do nothing (John XV).
Proverbs 8:17 — Commentary on Proverbs
I love those who love me, etc. Such is it also in the Gospel: "But he who loves me will be loved by my Father, and I will love him, and manifest myself to him" (John 14). Surely, they who always in the renewed pursuit of the mind strive to reach the vision of Christ are watchful in the morning for wisdom. "Riches and glory are with me," etc. He speaks of wealthy riches, high riches, so as to signify heavenly gifts. For in Greek, "proud" is called "hyperiphanos," that is, "super-appearing." And therefore wisdom rightly says that riches hyperiphanous are with her, because whatever gifts are given from heaven to the faithful are proven to be more excellent than all the riches of the world. This is also more clearly emphasized by adding "justice:" for unjust men often have earthly riches and glory; but we in the resurrection, as Peter says, expect new heavens and a new earth, and his promises, in which justice dwells (2 Peter 3).
Proverbs 8:22 — Commentary on Proverbs
"The Lord possessed me in the beginning of his ways." The ways of the Lord are his works, by contemplating which man comes to faith or knowledge. For his invisible attributes are clearly seen, understood by the things that are made, from the creation of the world. His ways are the very illuminations by which he shows himself to angelic spirits and to human minds. In the beginning of these ways he possessed wisdom, for in the beginning of the nascent creation, he had the Son, who arranged all things with him. But lest anyone think that the Son began at the beginning of these ways, or at any time before, he vigilantly added:
Proverbs 8:26 — Commentary on Proverbs
"Before he made anything from the beginning," etc. Similar to this in the Gospel: "In the beginning was the Word, and the Word was with God, and the Word was God. All things were made through him" (John 1). Perish those, therefore, who deny that the power of God and the wisdom of God, namely Christ, was begotten by the Father from the beginning, indeed even before any beginning could be said or thought. Another translation begins at this place: "The Lord created me the beginning of his ways in his works," which the Fathers understand to be spoken of the incarnation of the Lord, saying that by the mystery of a certain grace it is said, "The Lord created me," and not "The Father created me." Flesh, they say, acknowledges the Lord, glory signifies the Father. The creature confesses the Lord, charity names the Father as the beginning; or "in the beginning of his ways," as he himself said, "I am the way," because rising from the dead, he made a path for his Church to the kingdom of God, to eternal life. "In his works," because he was created from the Virgin to redeem the works of the Father; taking flesh to free the works of the Father from the bondage of corruption. For the flesh of Christ is for the works, the Divinity before the works.
Proverbs 8:30 — Commentary on Proverbs
"And I delighted every day," etc. Saying "playing," he means rejoicing. Therefore, he was playing before the Father every day, because, as the prophet says, "From the beginning, from the days of eternity" (Mic. 5), he was rejoicing to be one with the Father. He was at all times playing in the world, for even when the times of the world and creation began to exist, he remained the Son, which he was in the Father. This is said so that no one would claim that he began with creatures and times. And his delights are to be with the sons of men, because he desires to rest in our soul, and to lead us by the grace of good merits to the vision of himself.
Proverbs 8:34 — Commentary on Proverbs
"Blessed is the man who listens to me," etc. He calls his doors and the posts of his gate the Holy Scriptures and their teachers, without whom we cannot enter into the life he promises.
Proverbs 9:1 — Commentary on Proverbs
Wisdom has built herself a house. Because he had adequately spoken about the eternity of the divinity of Christ, he also adds to speak of the assumed humanity: Therefore, Wisdom has built herself a house, because the Son of God himself created the man whom he would assume in the unity of his own person.
Proverbs 9:2 — Commentary on Proverbs
She has slaughtered her beasts. She consecrated the Church with her sufferings, or she allowed the lives of the preachers to be martyred in persecution. And indeed, these beasts are opposed to the beasts of the harlot, to which she invites fools, as it was read above, saying: I owed victims for salvation, today I have paid my vows.
Proverbs 9:3 — Commentary on Proverbs
She has also sent out her maidens, etc. She chose weak and despised preachers, who would gather the faithful people to the heavenly edifices of the supernal homeland.
Proverbs 9:4 — Commentary on Proverbs
Whoever is simple, let him come to me, etc. He calls the humble the simple; he calls the foolish those who have no arrogance of worldly wisdom. But he calls such to make them wise and noble by his teaching.
Proverbs 9:5 — Commentary on Proverbs
Come, eat my bread, etc. In the bread, the divine words are expressed; in the mixed wine, the united nature of his divinity and humanity in one person of Christ is expressed, as was said above. Or certainly in the bread, it is shown the sacred mystery of his body, and in the mixed wine, the holy mystery of his blood, with which we are satisfied on his altar, that is, his table.
Proverbs 9:6 — Commentary on Proverbs
Forsake foolishness and live, etc. After offering the feast, he also adds the admonitions of life, so that those whom he refreshed with the mysteries of his incarnation, he may also instruct equally with the words of his teaching.
Proverbs 9:7 — Commentary on Proverbs
He who corrects a scoffer, etc.
Proverbs 9:8 — Commentary on Proverbs
Rebuke a wise man, and he will love you. He speaks of a wise man who is in progress, that is, a lover of wisdom, whom he previously called a little one due to humility. For a perfect wise man does not need to be rebuked.
Proverbs 9:13 — Commentary on Proverbs
A foolish woman, clamorous and full of allurements, etc. This woman is heresy, clearly opposed to wisdom, which above sang her sacraments. But she also sits at the doors of her house, that is, in the teachers of falsehood, who introduce the miserable to the innermost parts of deceit. Moreover, she claims for herself a chair of preaching. This is the chair of pestilence in which the blessed man refuses to sit (Psalm I).
Proverbs 9:14 — Commentary on Proverbs
On a high place of the city. He speaks of wisdom as giving her voice in the high and elevated places; but she rises in the sublimity of virtues, this one elevates herself in the arrogance of pride.
Proverbs 9:15 — Commentary on Proverbs
To call passersby who walk by the way, etc. Heresy often calls the Catholics to deception, seeing them proceed on the right path, wishing to quickly pass through this world and hasten to the eternal homeland.
Proverbs 9:16 — Commentary on Proverbs
Whoever is simple, let him turn here, etc. Wisdom also seems to invite the little ones and the foolish to her feast with nearly the same words; but it differs, as she simply asks them to come to her, whereas this one urges them to turn aside to her. For wisdom summons those she sees wandering to the right path of action; this one teaches those walking rightly to deviate from their way and turn aside to her.
Proverbs 9:17 — Commentary on Proverbs
Stolen waters are sweeter, etc. Wisdom has publicly set forth her table and mixed her wine; but the foolish woman, having nothing pure, gathers whoever she can to stolen waters and hidden bread, because the Catholic Church publicly spreads the feast of the divine words to the world, and has commanded the mysteries of the divinity and humanity of Christ to be celebrated. Or certainly, in the mixed wine, she offers to her listeners the historical and allegorical knowledge together, so that each one, according to his capacity, may be refreshed by the cups of life. But the doctrine of heretics secretly prefers the decrees of its public faith and profession, and when it has nothing spiritual to offer, it boasts of teaching knowledge sweeter than that of the Catholic pastors, so that what is forbidden to be said and believed openly in the Church is more willingly heard and acted upon. And so, ignorance is more sweetly received as it is thought to be knowledge, whose forbidden hearing it steals. The baptism of heretics can be signified in the stolen waters, and their sacrifice in the hidden bread. But literally, it asserts that the adulterous woman in stolen waters and hidden bread asserts that forbidden and illicit unions are sweeter.
Proverbs 9:18 — Commentary on Proverbs
And he did not know that giants are there, etc. The adulteress does not know, the heretic does not know, that unclean spirits inhabit their houses, and those who suffer eternal punishments in the depths of hell delight in the acts of the luxurious, and in the dogmas of the heretics, as if they were lavish banquets. But when the sacraments of Christ are duly celebrated in the Church of Christ, the word of Christ is heard and preserved (who is the wisdom of God), it is established that angelic virtues are there, and in the heights of heaven, the faithful partake. For He gave them the bread of heaven; man ate the bread of angels (Psalm LXXVII).
Proverbs 10:1 — Commentary on Proverbs
The Parables of Solomon. A new title is given, because a new kind of speech begins; so that not as before on individual aspects of good or evil debating at length, but in alternating verses he describes the actions of both.
Proverbs 10:2 — Commentary on Proverbs
Treasures of wickedness profit nothing, etc. And often from temporal death, as with Daniel and the three youths, and always from eternal death, righteousness delivers. But treasures gathered through wickedness, even if they seem sometimes to rescue from bodily death, bring more harm because of the wickedness by which they were acquired, than benefit in being given in exchange for life.
Proverbs 10:3 — Commentary on Proverbs
The Lord will not let the soul of the righteous be famished, etc. And if at any time the unjust afflict or even kill the righteous with famine, they will not hurt his soul, whom the Lord will comfort in the future life with the glory of His visitation, who also rightly turns the same traps of the wicked back upon them by judgment.
Proverbs 10:4 — Commentary on Proverbs
Lazy hands lead to poverty, etc. Whoever lives negligently in this world will suffer lack of good things in the future; but whoever fights bravely for the Lord is rewarded with the riches of eternal blessedness.
Proverbs 10:5 — Commentary on Proverbs
He who gathers in summer is a wise son, etc. He who gathers to Christ the souls of the faithful is a wise son. And indeed, this harvest is plentiful, but the laborers are few (Luke 10). But he who in this acceptable time is sluggish in caring for his own salvation will be ashamed in the day of tribulation.
Proverbs 10:6 — Commentary on Proverbs
The blessing of the Lord is upon the head of the righteous, etc. The righteous will be told in judgment: Come, you blessed of my Father, inherit the kingdom (Matt. 25). The mouths of the wicked, which served for revelry, drunkenness, and evil gossip, will be condemned by the wickedness they practiced. Indeed, the mouth of him who sought to cool his tongue in torment, on account of the many crimes for which he was punished more severely, was covered by wickedness (Luke 16).
Proverbs 10:7 — Commentary on Proverbs
The memory of the righteous is a blessing, etc. And in this life, the good praise the good, whether living or dead; but they detest the actions and name of the wicked. In the future life, the righteous live in God's praises, but the honor, name, and praises of the reprobate are changed into putrid torments of hell, where their worm does not die, and their fire is not quenched (Isaiah 66).
Proverbs 10:9 — Commentary on Proverbs
Whoever walks uprightly, walks securely, etc. He who knows he lives uprightly, easily disregards all adverse things, because he trusts he will come to joy through them, saying with the prophet: The Lord is the protector of my life; whom shall I fear? and the rest (Psalm 26). But he who walks in crooked paths, though unwilling, becomes exposed and receives due recompense. For there is nothing hidden that will not be revealed (Luke 12).
Proverbs 10:10 — Commentary on Proverbs
He who winks with the eye causes trouble. Whoever mockingly winks at someone will not escape without the pain of torment and regret. Of such people the Psalmist says, Those who hate me without cause and wink maliciously with the eye (Psalm 35); or certainly, he who winks with the eye causes trouble because a foolish son is a grief to his mother.
Proverbs 10:11 — Commentary on Proverbs
The mouth of the righteous is a well of life. And the Lord speaks of teachers, "He who believes in me, as the Scripture says, rivers of living water will flow from his heart" (John VII).
Proverbs 10:13 — Commentary on Proverbs
In the lips of the wise is found wisdom, etc. The rod on the back is vengeance on the posterior, that is, in the following life; well expressed by that famous plague by which the Philistines were struck on their buttocks (1 Sam. V). Therefore, whoever does not want to carry the rod on their back, let them carry wisdom in their lips. I will speak the praises of Christ and preach His commandments. However, because it is always suitable to praise God but not always to teach, it is fitting that the wise do not teach everything they know to everyone, rightly adding:
Proverbs 10:14 — Commentary on Proverbs
The wise hide knowledge. Knowing indeed, that there is a time to be silent and a time to speak (Eccl. III). Hence the prophet says, "While the sinner stood against me, I was mute and humbled and silent from good things" (Psal. XXXVIII). And the Apostle, "I decided to know nothing among you except Jesus Christ, and Him crucified" (1 Cor. II).
Proverbs 10:15 — Commentary on Proverbs
The wealth of the rich is his strong city, etc. The rich trust in their wealth as in a fortified city; the poor therefore tremble, fearing they may lack because they know they are needy. Spiritually, he who is rich in God trusts in Him through good works, as in an impregnable city that no enemy can overcome; but those who are afflicted by a lack of virtues are therefore in need of heavenly riches because they fear with harmful dread to endure harsh labors for the Lord.
Proverbs 10:18 — Commentary on Proverbs
Lying lips hide hatred, etc. Therefore, if you desire to be truthful and wise, neither conceal hatred in the secret of the heart, nor express slander through the mouth; but let your heart be filled with love and your mouth with truth.
Proverbs 10:23 — Commentary on Proverbs
As if through laughter a fool works mischief, etc. Prudence takes its name from providence. Therefore, it is foolish to rejoice in mischief (Proverb. XIV). However, it is wise and worthy of a man to foresee that laughter will be mixed with pain, and the joy of sinning will be followed by the penalty of retribution.
Proverbs 10:24 — Commentary on Proverbs
What the wicked fears shall come upon him, etc. He speaks of that wicked one who sins knowingly. Therefore, the wicked fear to see the strict judge; the righteous desire to be dissolved and be with Christ: he, lest he be deprived of earthly joys and punished with eternal vengeance; they, lest their pilgrimage be prolonged and they receive the rewards for which they have strived. But to both, what they fear in their heart will come upon them.
Proverbs 10:25 — Commentary on Proverbs
As a passing storm, the wicked shall not be, etc. He speaks of the persecutors of the Church, who seek to overthrow the house of faith. But that house, having been set upon the true foundation, that is, in Christ, remains, while they immediately perish.
Proverbs 10:26 — Commentary on Proverbs
Just as vinegar to the teeth, etc. Just as the treachery of heretics generates trouble and tears for good teachers, so a Catholic living badly is a burden through laziness to those who have been commanded to show their faith through works. For the eyes and teeth are the preachers of the holy Church, who are accustomed to foresee right ways for her and to supply spiritual nourishment. But vinegar, which degenerates from wine, and smoke, which rises from fire and vanishes, figuratively denote those who, withdrawing from ecclesiastical sweetness and charity through pride or sloth, also attack it with words. Of such, John says, "They went out from us, but they were not of us," and so on (1 John II).
Proverbs 10:27 — Commentary on Proverbs
Fear of the Lord will prolong days, etc. Those who serve God faithfully will be gifted with eternal light; but those who are devoted to impiety lose the goods they loved along with this life.
Proverbs 10:28 — Commentary on Proverbs
The expectation of the righteous is gladness, etc. It is clear that the righteous rejoice in the expectation of the life to come, even though they are saddened by the affliction of present trials. Hence that saying, "You are my refuge from the distress that surrounds me, my exultation" (Psalm XIII). But the impious, who think they will find rest in the future, or indeed will be nothing after death, are deceived. Nor does this contradict the statement made above, "What the wicked fear will come upon them"; for there are those who, knowing the judgment of future goods and evils, nonetheless sin out of negligence, despair, or even deliberately: for to such the destruction they fear will come; there are those who think the evils they do will never be punished, or the good deeds they do will be rewarded with good recompense; of whom it is rightly said that the hope of the impious will perish. For concerning those who sin knowingly, he subsequently adds:
Proverbs 10:29 — Commentary on Proverbs
The strength of the simple is the way of the Lord, etc. He says, If you cannot understand the hidden meanings of Scripture, do not despair of salvation, but walk in the way of the Lord, do the good things you know, and you will be counted among the strong. But those who scorn doing the right things they know ought to rightly tremble, because certain evils remain for them to suffer.
Proverbs 11:1 — Commentary on Proverbs
"A deceitful balance is abomination to the Lord," etc. A deceitful balance is not only held in the measurement of money but also in judicial discretion; for he who weighs the case of the poor differently from the case of the powerful, the case of a friend differently from that of a stranger, certainly uses an unjust balance. Also, he who judges his own good deeds to be better than those of his neighbor, and his own faults to be lighter, weighs with a deceitful scale. Likewise, he who imposes unbearable burdens on people's shoulders but does not want to touch them with one finger (Matt. XXIII). Also, he who does good in public and acts badly in secret will be abominated by the Lord for the iniquity of the deceitful balance. But he who acts sincerely in all things, who discerns each case with an even hand, certainly conforms to the will and action of the just judge.
Proverbs 11:2 — Commentary on Proverbs
"Where there is pride," etc. Because they behave arrogantly and insultingly, through contempt or ignorance of discipline, they insult their neighbors; or certainly because everyone who exalts himself will be humbled (Luke XIV, XVIII).
Proverbs 11:7 — Commentary on Proverbs
"When a wicked man dies, there is no longer any hope." Alas, poor man! Origen ignored this sentence, who believed that life would be given to all the wicked and sinners after the universal and final judgment. It should be noted, however, that although there is no hope of pardon for the wicked after death, there are those who, after death, can be absolved of lighter sins to which they were bound, either by chastisement of punishments or by the prayers, alms, and celebrations of masses by their loved ones. But these things, whenever they are done, are done both before the judgment and for lighter faults. However, those who think they will be liberated after a long time following judgment are mistaken and perhaps it pertains to them...
Proverbs 11:8 — Commentary on Proverbs
"The righteous is delivered out of trouble," etc. Any martyr freed from the distress of suffering after death will be entrusted to punishment on account of his cause to the persecutor who caused him distress. James was crowned with martyrdom, Peter was saved from prison; and Herod, who persecuted them, visibly consumed by worms, was invisibly snatched where his worm does not die and his fire is not quenched.
Proverbs 11:9 — Commentary on Proverbs
"A hypocrite with his mouth destroys his neighbor," etc. A heretic who pretends to teach Catholic doctrine deceives his listener; but those who justly follow the truth of the Gospel will be freed by Catholic knowledge so that they are not snatched by heretic deception.
Proverbs 11:12 — Commentary on Proverbs
"He who despises his friend lacks sense," etc. One who is not proven to love sincerely should not be despised or ridiculed by us, even if he does something foolish out of inertia; for he who does this is unworthy of wisdom. But indeed any prudent person does not publicly speak about such ones' faults; rather, he secretly corrects them. The same is more strictly inculcated in the following verses when it is said:
Proverbs 11:13 — Commentary on Proverbs
"He who walks prudently reveals secrets," etc. And the Lord in the Gospel, "If your brother sins against you, go and tell him his fault between you and him alone; if he listens to you, you have gained your brother," etc. (Matt. XVIII). From this, it is rightly inferred:
Proverbs 11:14 — Commentary on Proverbs
"Where there is no guidance, the nation falls," etc. Lest you should think that, if you cannot correct the faults of a friend, you should keep them hidden, he rightly says that a people without a governor will fall; but there will be safety where there are many counsels, to show that what you cannot amend alone must be revealed to many, so that the unified diligence of all may correct it.
Proverbs 11:15 — Commentary on Proverbs
He who makes a pledge for a stranger will be punished by the evil. The sense of the letter is at hand. But he is a stranger from the lot of saints who neglects to correct his sins by repentance; and whoever grants the grace of communion to such or promises eternal life, because he has made a pledge for a stranger, surely renders himself deserving of vengeance before the strict judge.
Proverbs 11:21 — Commentary on Proverbs
Hand in hand, the evil will not be innocent. He who joins hands does indeed nothing. But hand in hand, the evil will not be innocent, because even if he withdraws his hand from impious action for a time, the evil cannot have the innocence of the heart. Hence it is also said beforehand, The small heart is an abomination to the Lord.
Proverbs 11:22 — Commentary on Proverbs
A golden ring in its nose, etc. Even if you fix a golden ring in its nose, it will still turn the earth with its nose and hurry to immerse itself in a wallow of mud; so, if a foolish woman receives the beauty of the face or dress, she nonetheless turns her face to low things, spreads her beauty everywhere to overthrow the flowers of chastity, and loves to stain herself with the mud of pleasure. Otherwise, he who attains the ornament of divine words by meditation but follows it with a bad life has a golden ring in his nose; but like a pig, he does not cease to turn the earth, because what he perceived by the scent of knowledge, he defiled by an impure action. Therefore, such a soul is considered a beautiful and foolish woman, because, given over to carnal enticements, she is beautiful through knowledge but foolish through action. Otherwise, he who sees heretical doctrine shining with all the brilliance of eloquence, yet does not fit it with the understanding of wisdom, says here that a golden ring in its nose means a beautiful and circumflexed speech in the senses of a foolish mind; to which gold hangs from the speech, yet due to the weight of earthly intention, like a pig, it does not look upwards. Which he then explains by saying, A beautiful and foolish woman, that is, heretical doctrine: beautiful through word; foolish through understanding.
Proverbs 11:23 — Commentary on Proverbs
The desire of the righteous is all good, etc. The righteous always desire justice to reign everywhere, but the impious, even when they seem to rest from the execution of impiety, yet with the purpose of a cruel mind, intend to inflict fury on anyone. And this is what is said above, Hand in hand, the evil will not be innocent; likewise, The expectation of the wicked is wrath, because often wrath enclosed in silence boils more vehemently within the mind.
Proverbs 11:24 — Commentary on Proverbs
Others divide their own, etc. Because they receive a hundredfold in this time, and in the future age, eternal life (Matt. XIX).
Proverbs 11:25 — Commentary on Proverbs
The soul that blesses will be enriched, etc. He who outwardly blesses by preaching receives inwardly the fatness of increase. And while he ceases not to drench the minds of his hearers with sacred discourse, he himself grows fat with the multiple drink of grace.
Proverbs 11:26 — Commentary on Proverbs
He who hides grain in time, etc. He who keeps the words of holy preaching to himself will be cursed among the people, because for the fault of silence alone, he is condemned for the punishment of many whom he could have corrected. He is the wicked and slothful servant, cast into outer darkness for keeping the talent which he received (Matthew 25). But they sell the grain who impart the word of life to those who hear it, from whom they receive the price of faith and confession, as the Lord says, "Trade until I come" (Luke 19). Blessing descends upon their head, while the Lord says to each one returning with such business, "Well done, good and faithful servant; because you have been faithful over a few things, I will set you over many; enter into the joy of your Lord" (ibid.).
Proverbs 11:27 — Commentary on Proverbs
He indeed rises early who seeks what is good, etc. To seek the good things you ought to do, by which you may attain heavenly goods, this is to rise early well, that is, to be girded for good work with the growing light of knowledge. Or certainly, he rises well, that is, to life at the time of resurrection, who now seeks the good things in the time of action. But he who now diligently inquires into the evil which he may say or do, will then be hindered by their weight from reaching the higher kingdoms.
Proverbs 11:28 — Commentary on Proverbs
He who trusts in his riches will fall, etc. He who hankers after present goods and does not think of future ones, will lack both in the end. But those who do good in the hope of future rewards, justly receive what they hope for at present. Indeed, a green leaf on a tree signifies the fruits that it does not yet show. And the just flourish like a green leaf, because having been saved by hope, they do not cease to grow in faith and the grace of virtues, until they reach the fruit of the desired retribution, that is, the heavenly homeland.
Proverbs 11:29 — Commentary on Proverbs
He who troubles his own house will inherit the wind, etc. He who does not fear his mind to be disturbed by the tumult of great thoughts, indeed opens it to the blasts of evil spirits by which it may be overwhelmed. And he who foolishly persecutes the wise, by this ruling over him serves him, because by pressing his patience, he makes him more approved, so that he evidently rewards the prize for which he strived, despite being condemned himself.
Proverbs 11:30 — Commentary on Proverbs
The fruit of the just is a tree of life. The reward of the just is the vision of Christ. For He is the wisdom of which it is said, "She is a tree of life to those who lay hold of her" (Proverbs 3). And in the Apocalypse, it is said, "To him who overcomes, I will give to eat of the tree of life, which is in the paradise of my God" (Revelation 2). And now the just await this fruit, because long, as it is predicted, they flourish like a green leaf.
Proverbs 11:31 — Commentary on Proverbs
If the just on earth receive, etc. If the holy martyrs endured so much as the just, how much torment do you think awaits those who unjustly afflicted them? If Job and Tobit, and others chosen by God, received so many adversities in this life, why are you troubled if a slight affliction reaches you, who lie so far beneath their traces? And indeed you, even if you should not say and believe that you are impious, you should not deny that you are a sinner, that is, to have some sins, small or great, open or hidden. Rather, you must confess so as not to deceive yourself, and the truth may not be in you (1 John 1). If, therefore, the just received on earth, Abel the martyr and Job the example of patience, how much more the impious, Antiochus and Herod! And sinners in the Gospel, the paralytics, could be healed by the Lord only after their sins were first forgiven. Note that Peter, in his Epistle according to the old translation, placed this sentence, saying: And if the righteous scarcely be saved, where shall the ungodly and the sinner appear (1 Peter 4)?
Proverbs 11:31 — Commentary on the Catholic Epistles, Peter 4:18
"If the righteous receives [retribution] on earth, how much more the wicked and sinner?" This is to say clearly, "If the frailty of mortal life is so great that not even the righteous who are to be crowned in heaven pass through this life without tribulations on account of the countless slips of [our] flawed nature, how much more do those who are cut off from heavenly grace await the certain outcome of their everlasting damnation?
Proverbs 12:2 — Commentary on Proverbs
He who is good will draw grace from the Lord, etc. The connection of these verses is as follows: He who is good does not trust in his own thoughts, but seeks the grace of the Lord, and through it receives the ability to live piously. However, he who trusts in his own thoughts cannot be good. For he who does not care to seek the grace of the heavenly Helper, rightly endures in an impious action.
Proverbs 12:4 — Commentary on Proverbs
A diligent woman is a crown to her husband, etc. The meaning of the letter is evident because a good and chaste woman gives honor to her husband in all things, and by well managing the household with his virtues, she, as it were, adds grace to the crown; but indeed an adulteress, although she may appear beautiful outwardly, internally defiles her limbs with the stench of luxury. Indeed, spiritually, the Church offers Christ a crown, none other than herself.
Proverbs 12:5 — Commentary on Proverbs
The thoughts of the righteous are judgments, etc. The righteous judge their actions by diligent meditation, to see if they please the Lord, lest, by any chance, being less careful, the heavenly arbiter dispenses adversities against them invisibly; according to that of the Apostle, If we judged ourselves, we would not be judged (I Cor. XI). But the wicked, forgetting divine fear, devise their plans from the fraud they commit.
Proverbs 12:7 — Commentary on Proverbs
Turn the wicked, and they will be no more, etc. When the wicked depart from this life, they will not be as they were, because after death they find not what they believed, but frustrated in their hope, they receive torments instead of rewards. However, the house of the righteous, that is, the Church, which partly sojourns on earth, partly reigns in heaven, never fails; but whatever members of it pass from here to there, find the joys they hoped for there. Alternatively, Turn the wicked, and they will be no more, because there was much impiety in the gods of the gentiles, much in the sects of heretics, much in the illusions of magicians, much in the persecutions by pagans. But with these being overthrown by the Lord's gift, the memory of their impiety was equally taken away, even the foolish authorities themselves, and the doctrines were seized by fire, as we read was done in Ephesus during the time of the apostles. However, the house of the righteous will remain, because the holy Church could never be hidden or taken away, no length of time prevailed to corrupt any of its Scriptures, nor to violate its faith in any way. It can also be understood thus, Turn the wicked, and they will be no more: turn them from impiety, and they will no longer be wicked, but righteous. For this, another translation says: Wherever the wicked turn, they will be exterminated. To which it is said against them about the saints: For those who love God, all work together for good.
Proverbs 12:8 — Commentary on Proverbs
A man will be known by his doctrine. Scripture usually calls those endowed with divine virtues men. Hence the Apostle: Be watchful, stand firm in the faith, act like men (I Cor. XVI). Therefore, a man is known by his doctrine, because if he teaches correctly and also fulfills it with deeds, he is understood to be holy.
Proverbs 12:9 — Commentary on Proverbs
Better is the poor who is sufficient for himself, etc. Better is the simple and humble brother, who, working the good he knows, earns life in heaven, than he who is renowned for scripture learning or even performs the office of a doctor, but lacks the bread of love. Regarding this love, he proceeds to add that which pertains to one's neighbor:
Proverbs 12:10 — Commentary on Proverbs
The righteous knows the souls of his animals. That is, he pities and sympathizes with the condition and weakness of his neighbors entrusted to him.
Proverbs 12:11 — Commentary on Proverbs
He who works his land, etc. Who exercises his soul with spiritual studies will now be satisfied with virtues and then with the feasts of rewards. But he who refuses to labor for the salvation of his soul, will then be numbered among the foolish; even though now he may seem glorious with either divine or human wisdom.
Proverbs 12:12 — Commentary on Proverbs
The desire of the impious is a monument to the worst. The impious desires to imitate preceding evildoers, and to speak of their life and deeds. Certainly, the desire of the impious is a monument to the worst, because all his desire tends, although he himself is unaware, to be enclosed with the unjust who preceded him in the prison of eternal death. However, because such people meet the end they least foresee, it says contrary about the good:
Proverbs 12:14 — Commentary on Proverbs
Each will be filled with good things from the fruit of his mouth. The fruit of the mouth is a good word, for he who speaks evil does not generate the fruit of the mouth, but harm. Therefore, everyone who speaks good will be rewarded with eternal goods, provided that his actions do not contradict his words. For he carefully adds this when he says...
Proverbs 12:16 — Commentary on Proverbs
The fool immediately shows his anger, etc. He who desires to avenge himself in the present is a fool; but he who disregards an injury for the sake of the Lord is wise. Another translation of this verse says, the fool immediately pronounces his anger, but the astute hides his shame. He does not decree that the shameful passion of anger should be so hidden by the wise, that while condemning its swiftness, he does not prevent its tardiness, which certainly, if it falls upon him due to the necessity of human weakness, he judged to be hidden so that while it is wisely covered for the present, it may be more wisely removed and deleted forever. For such is the nature of anger that, if delayed, it weakens and dies; but if revealed, it burns more and more.
Proverbs 12:17 — Commentary on Proverbs
There is one who promises, etc. Some promise obedience to the truth, but when frightening or tempting trial provides an obstacle, they desert what they had begun, but their conscience pricks them as with a sword for their promise.
Proverbs 12:18 — Commentary on Proverbs
But the tongue of the wise is health. Because they both reach life by performing the good they promise, and in preaching they demonstrate to others what is to be followed.
Proverbs 12:19 — Commentary on Proverbs
The lip of truth shall be established forever, etc. The faith of the Church shall always remain. But he who suddenly introduces new dogmas is a minister of the heretic.
Proverbs 12:23 — Commentary on Proverbs
A shrewd man conceals knowledge. Shrewd in this place is understood in a good sense, that is, wise and prudent, who sometimes conceals his knowledge out of prudence: for two reasons, either not being able to speak to weak listeners as to spiritual ones, but as to carnal ones, or being unwilling to give what is holy to the dogs, nor to cast pearls before swine.
Proverbs 12:24 — Commentary on Proverbs
The hand of the diligent will rule, etc. The perfect not only overcome the battles of vices but also govern the chosen brethren with greater grace of virtues. But those lax in spirit, not fearing to be entangled in sins, daily pay the tribute of vices to the worst tax collector, the devil, and if not escaping his dominion by live repentance, after death they are handed over to him, being cast by him into the prison of eternal punishments, as the Lord testifies in the parable from the gospel. For the repentance of such people is not to be despaired of, since it is immediately added:
Proverbs 12:25 — Commentary on Proverbs
Anxiety in a man's heart weighs him down, etc. Because it is necessary that first the sinner be healthily humbled by the anxiety of repentance, and then afterward by the judgment of the priest, the word of given reconciliation may bring joy. He who neglects loss for the sake of a friend, is just. If this is rightly said about the general giving of money and a pure man friend, how much more is he worthy of the crown of justice who, for the sake of Him who said, I tell you, my friends, do not be terrified by those who kill the body, either selling what he possesses, gives to the poor, or receives the plundering of his goods with joy, or certainly, in passion, hands over his flesh to be mortified or killed!
Proverbs 12:26 — Commentary on Proverbs
The way of the wicked will deceive them. When they rejoice in holding their own or seizing others'. Whence it is rightly added:
Proverbs 12:27 — Commentary on Proverbs
The fraudulent one will not gain profit, etc. For money acquired by fraud adds more harm to the soul than profit to the chest. And he who knows how to dispense his own substance for the Lord, will receive celestial gifts as a reward for the earthly ones.
Proverbs 12:28 — Commentary on Proverbs
Otherwise, the fraudulent one will not gain profit, etc.: he who fraudulently pretends to be good while living wickedly in secret, will not find the goods of the life to come; but he who truly acquires the substance of spiritual virtues, from it will gain the brightness of the perpetual kingdom; which he more clearly stated in the following verses, On the path of righteousness is life; the way of error leads to death. For the path of righteousness acquires the substance of virtues, which more precious than gold, buys the brightness of eternal life; but the perverse way, in which the fraudulent walks, having lost the temporary gain he seeks, leads to the eternal death he wished not to foresee.
Proverbs 13:1 — Commentary on Proverbs
"A wise son is the instruction of a father," etc. There is such a great difference between the wise and the foolish man, that the latter, at some point, arrives to teach even the one who had taught him with the advantage of learning, while the former, when reproved, does not know how to listen.
Proverbs 13:4 — Commentary on Proverbs
"And the sluggard desires and does not desire," etc. Rightly, the lazy person is marked by the term, who wants to reign with God but does not want to work for God. The rewards delight when they are promised; the struggles deter when they are commanded. Concerning this, James says, "A double-minded man is unstable in all his ways" (James 1). And the son of Sirach says, "Woe to the sinner who walks on two paths!" But those who carry out the Lord's commands do so because their soul is refreshed by the sweetness of heavenly things; according to him who beseeches the Lord, saying, "My soul will be satisfied as with fat and richness" (Psalm 62). Or certainly, the soul of the workers will be enriched, because those who toil with pious labor for the Lord will be rewarded with a heavenly and unfading recompense after their labors.
Proverbs 13:7 — Commentary on Proverbs
"There is one who makes himself rich, yet has nothing," etc. He seemed rich to himself who was clothed in purple and fine linen and feasted sumptuously every day; but because he did not have God, he found in the end that nothing of what he had possessed existed. Hence it is said about such people, "They have slept their sleep, and none of the men of wealth found anything in their hands" (Psalm 75). Conversely, Lazarus appeared poor, lying at his gate, full of sores; but he was in many riches, possessing the virtue of humility, carrying the Creator of all riches, namely God, in his heart. "What true riches can accomplish and what true poverty can do," he clearly shows by saying:
Proverbs 13:8 — On the Tabernacle 3:13
As Solomon says, "A man's own wealth is the redemption of his soul." This might be temporal wealth which one distributes and gives to the poor so that one's righteousness may endure forever, or it might be spiritual wealth in the form of the righteousness that one has attained by taking pity on the poor or by doing other good things.
Proverbs 13:8 — Commentary on Proverbs
"The ransom of a man's life is his wealth," etc. Therefore, whoever wants his soul to be redeemed from future wrath should gather the riches of good works. For he who lacks these kinds of wealth cannot endure the rebuke of the strict judge. The Psalmist prays about this, saying: "Lord, do not rebuke me in your anger, nor chasten me in your wrath" (Psalm 38). Otherwise, the poor in spirit are not rebuked by the Lord there but receive the blessing of an eternal inheritance.
Proverbs 13:9 — Commentary on Proverbs
"The light of the righteous rejoices," etc. The light of the righteous, which perpetually rejoices, is the hope of future things; the lamp of the impious, which suddenly goes out, is the happiness of this fleeting world. Among the proud, there are always quarrels, but those who act with counsel are governed by wisdom. Heretics always quarrel among themselves, and so do other reprobates, because, evidently, they do not know the unity of faith and truth. But the faithful, who continuously enjoy the counsel of divine words, are governed by the moderation of wisdom, which does not allow them to quarrel.
Proverbs 13:11 — Commentary on Proverbs
"Wealth hastily gotten will dwindle," etc. Those who want to become rich fall into temptation, and they do not possess those very riches, which they either acquire or desire, forever. But whoever strives justly for the acquisition of the wealth of heavenly rewards will receive the multiple gifts of heavenly blessedness. About this, he aptly adds:
Proverbs 13:12 — Commentary on Proverbs
"Hope deferred makes the heart sick," etc. For certainly, as long as the hope of eternal things is deferred, the soul of the faithful is afflicted, either because of the delay of the good things they love or because of the imposition of the evils they endure. But when what they desire comes, they easily forget what they have endured, because they begin to live forever with their Redeemer, whom they sought with their whole intention. He himself is the tree of life to those who embrace him.
Proverbs 13:13 — Commentary on Proverbs
"He who disparages something," etc. He who disparages a good thing binds himself in the future because, by doing what he ought not to, he prepares a punishment for himself by which he may be bound. But even he who disparages an evil thing obliges himself in the future, not so that he may suffer punishment for such slander, but so that after the slander he may act more cautiously, for clearly, what he justly rebukes in others, he does not admit with impunity himself, as the Apostle shouts, "You who preach against stealing, do you steal? You who say that one should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples?" (Romans 2).
Proverbs 13:16 — Commentary on Proverbs
"The shrewd man does everything with counsel," etc. Where he teaches that everything should be done with counsel, he understands more the divine counsel, which is clothed with sacred words, than the human counsel. For he is foolish who lives outside this counsel, even if he seems naturally shrewd and wise.
Proverbs 13:17 — Commentary on Proverbs
"The messenger of the wicked falls into trouble." He refers to Arius and Sabellius, and other angels, that is, messengers of Satan, who, because they neglected the counsel of the divine Scriptures, fell into the trouble of hellish torments. "But the faithful envoy is health." That is, every Catholic preacher acquires eternal health for himself and his listeners.
Proverbs 13:19 — Commentary on Proverbs
If desire is fulfilled, it delights the soul, etc. Every desire, whether good or bad, when it anticipates affection, delights the soul; but the foolish, who enjoy only carnal desires, detest those who, for the love of heavenly things, despise lower entertainments.
Proverbs 13:20 — Commentary on Proverbs
He who walks with the wise will be wise, etc. To walk with the wise is to imitate the actions of the wise. Therefore, however simple and rustic one may be, who cannot comprehend the secrets of wisdom, if he nevertheless follows the examples of the wise by living, he will rightly be counted among the wise. But he who loves the foolish, not because of their nature, since they are men, but because of their foolishness, whether as mimes or actors, or such like, not to correct by instructing, but to make them worse by favoring: such a one, though he seems wise by wit and doctrine, will be held worthy of the mark and condemnation of fools.
Proverbs 13:22 — Commentary on Proverbs
A good man leaves an inheritance to his children, etc. We often see good men die without children, indeed promising greater rewards from the Lord to those who have preferred the chastity of virginity to the procreation of children, yet also the substance of the just being taken by sinners. For the Apostle glories in those who received the seizure of their goods with joy. Hence, it must be understood spiritually that the good and just Lord, who, after his passion ascending into heaven, left the apostles and their successors as heirs of his doctrine, to whose faith a multitude of peoples were converted, who were the substance of the devil. For he entered the house of the same wicked adversary and, breaking him with greater strength, plundered his arms in which he trusted and distributed his spoils, as he testifies in the Gospel. Or certainly, the substance of the sinner was kept for the just when the kingdom of God was taken from the Jews and given to a nation producing its fruits.
Proverbs 13:23 — Commentary on Proverbs
Many foods are in the fresh fields of the fathers, etc. He acts without proper judgment who is diligently occupied with amassing riches and does not himself dispense these accumulated riches to the poor for the redemption of his soul, but reserves them to be dispensed by others after him, as it is said in the superior verse by the letter: And the substance of the sinner is stored up for the just, especially when victuals abound for him from the right of paternal inheritance, and there is no necessity incumbent on him to gather any moneys. This is indeed what he says, Many foods are in the fresh fields of the fathers. But in the spiritual sense, there are many foods of heavenly nourishment in the sayings and examples of venerable fathers, and he acts without reason who eagerly reading, meditating, and expounding upon these, serves not his own salvation by this, but rather others, while he himself deviates from what he reads, either by evil deeds or by the impiety of heretical sense. Such a one, in the fresh fields of the fathers, that is, in the works or sayings of the fathers well cultivated by optimal institution, acquires support not for himself, but for others, those namely who reading his treatises find through them the spiritual sense, by which they are inwardly refreshed... The preceding verse was thus translated by ancient interpreters: Just men will enjoy riches for many years; but the wicked will perish quickly.
Proverbs 13:24 — Commentary on Proverbs
He who spares the rod hates his son, etc. For both a good father teaches his son, and a catholic teacher instructs his disciple, lest he deflects to iniquity, solicitously.
Proverbs 13:25 — Commentary on Proverbs
But the righteous eats and fills his soul, etc. The righteous receive the foods of wisdom, which are found to have sprung in the fresh fields of the fathers, that is, in the works and words of preceding just men, and they transfer these to the profit of their soul by living well. The belly of the wicked, that is, the capacity of the sense of heretics, is insatiable; for, as the Apostle says, Ever learning and never able to come to the knowledge of the truth (II Tim. III). Why, indeed, they do not deserve to be filled with knowledge, unless it is because, not being replenished with the foods of paternal instruction, they gather these for others without judgment?
Proverbs 14:1 — Commentary on Proverbs
A wise woman will build her house, etc. And each faithful soul, and the universal Church throughout the world, builds her mansion in the heavenly homeland through good deeds; but the wicked, by living badly and sometimes openly resisting, dissipate what has been well ordered by the good. But why the foolish tear apart the acts of the wise is shown in the following words, as it is said:
Proverbs 14:2 — Commentary on Proverbs
Walking in a right path, and fearing God, etc. For religion is an abomination to sinners. It seems foolish to the unbelievers when the faithful, due to the fear of God, not only cast away fear but also deride the torments of those who kill the body. About whom it is aptly added:
Proverbs 14:3 — Commentary on Proverbs
In the mouth of the foolish is a rod of pride, etc. Because the foolish through their idle talk afflict the humble whom they despise; but the same humble in spirit fortify themselves by the doctrine of wisdom so as not to be deceived.
Proverbs 14:4 — Commentary on Proverbs
Where there are no oxen, the crib is empty, etc. These are connected with the preceding. For the oxen signify catholic teachers; the crib, the listeners of the assemblies; the crops, the fruits of good works. Therefore, it is in vain that the proud swell and uneducated eloquence strikes the ears and hearts of their subjects, because where there are no learned preachers, the crowd of common people gathers in vain to hear. But where many acts of virtue appear, it is most evident that it is not a heretic who babbled in vain, but he labored for the fruit of the word, who both ruminates the word with a chaste mouth and knows to walk the path of truth with the straight foot of discretion. Nor is it to be wondered at why we said that listeners are signified in the crib, since the ox is fed from the crib, and the teacher usually nourishes the hearers with the word. But it is to be noted that the crib is filled from the labor of the ox, and the ox itself is refreshed from its own fruit from the crib, because the faithful preacher both refreshes the hearers with the word and is himself refreshed with the same nourishment by the Lord; as is figured in the work of Elijah, who is both fed by and feeds the widow of Zarephath whom he sustains.
Proverbs 14:6 — Commentary on Proverbs
The mocker seeks wisdom, etc. Caiaphas, who said to the Lord, "I adjure you by the living God, tell us if you are the Christ"; because he sought badly, he did not deserve to find what he sought. But the disciples, who humbly submitted to the hearing of the truth, receiving the grace of the Spirit, not only deserved to know Christ the Son of God but also to understand the hidden things of the Scriptures. But then the doctrine of the prudent was easy when Cornelius with his household and others like him, humbly hearing the word, immediately believed, and receiving the Holy Spirit, spoke in all tongues. Now also, whoever is prudent, while being catechized, easily grasps the doctrine of the catholic faith; which the heretics, because they seek perversely, never truly find at all.
Proverbs 14:7 — Commentary on Proverbs
Go against a foolish man, etc. Therefore the mocker does not find the wisdom he seeks because even if you openly proceed by disputing against his foolishness, he does not know how to understand what you say: like Arius, who contended that the word "consubstantiality" between the Father and the Son could nowhere be found in the Scriptures, although it was clearly objected to him, "I and the Father are one"; and "the Word was God," etc. Therefore, the doctrine of the prudent is easy because the lips of prudence with wisdom, that is, because whatever lips are governed by the moderation of prudence, they only delight in speaking and hearing wisdom, and they strive to devote themselves to its meditation with effort.
Proverbs 14:10 — Commentary on Proverbs
The heart that knows the bitterness of its soul, etc. The elect have bitterness of soul as long as they are deferred from eternal joys; and the wicked, when they are afflicted by perverse desires. But the elect, because they walk in the light, foresee how their bitterness is to be changed into such great joy. But the wicked, blinded by their own will, do not see what they suffer in the present nor foresee what they will suffer in the future. Therefore, they will remain strangers to the future joys of the good because they do not know to be partakers of their present bitterness. Whence it is aptly added:
Proverbs 14:11 — Commentary on Proverbs
The house of the wicked will be destroyed, etc. He indeed uses a house in dwelling, but tents on a journey; thus the house of the impious will be destroyed because they lose the habitation of the present life, in which they always desired to remain, as they die reprobate, and in the exile of perpetual damnation, which they did not foresee, they will undergo. But the tents of the righteous will flourish, because their present conduct, in which they are sojourners with God and strangers, with their merits constantly increasing, will reach up to the most delightful fruition of the heavenly homeland.
Proverbs 14:15 — Commentary on Proverbs
The innocent believes every word, etc. John both prohibited this innocence and taught how to have this prudence, when he said, Beloved, do not believe every spirit; but test the spirits, whether they are of God (1 John IV).
Proverbs 14:16 — Commentary on Proverbs
The wise man fears and departs from evil, etc. Just as it is foolish to trust in one's own eagerness and wish to leap a fast river or a wider abyss, but wise to turn to a plain or bridge, so he who avoids sins as much as possible, fearing he may be involved in evils, is wise. But that man is foolish who sins with disdain, flattering himself that either he will repent of his actions at a later time, or if he suddenly dies, that he will bravely endure the punishments of hell.
Proverbs 14:17 — Commentary on Proverbs
An impatient man works folly, etc. Certainly an impatient man is reprehensible, but far worse and more hateful to God is the cunning man, although he is considered better among men. For the former openly shows his folly to all, while the latter, in his perverse heart, often feigns simplicity and righteousness, and is pleased to be called holy in human judgment, while in the divine examination he is considered among the reprobate.
Proverbs 14:19 — Commentary on Proverbs
The wicked will lie down before the good, etc. In the last judgment, when the righteous are crowned, the reprobate who oppressed them in the present will be condemned. For what is said, Before, that is, before the good, and before the gates of the righteous, pertains not to proximity of place, but to the sight of the good, because they always see the torments of the wicked, so that they may endlessly give greater thanks to their Redeemer. Hence Isaiah says of them, And they shall go forth, and look upon the carcasses of the men that have transgressed against me. Their worm does not die, nor is their fire quenched; and they shall be an abhorring unto all flesh (Isaiah LXVI). But what he says, They shall go forth, does not denote a movement of feet, but a gaze of the eyes, which, placed within the kingdom to see the punishments of the wicked, they send out whenever they wish.
Proverbs 14:24 — Commentary on Proverbs
The crown of the wise is their riches, etc. The wise do not have any earthly gain for riches, but only a crown, which they will receive for their virtues in the future. But the greatest folly of fools is that imprudent and unmindful of eternal things, they rejoice in present advantages only. Imprudence, in fact, is called improvidence.
Proverbs 14:25 — Commentary on Proverbs
A faithful witness delivers souls, etc. Christ, who is the faithful witness, liberates souls, as we read in the Apocalypse; and, as the Apostle says, he testified the good confession before Pontius Pilate (I Tim. VI). The devil, who rightly is called the deceitful, proclaims lies, because he pronounces the evils which he suggests to be done as good, and promises eternal joys to those whom he prepares for the torments of hell. Likewise, the catholic teacher liberates souls, who faithfully proclaims, that is, correctly preaches, the testimonies of the Scriptures, and the heretic proclaims lies, or, as in another version it is clearly translated: He stirs up deceit with lies; it is implied he deceives the souls of those whom he has led astray by his error.
Proverbs 14:26 — Commentary on Proverbs
In the fear of the Lord is strong confidence, etc. The fear of the Lord provides the confidence of strength, because indeed our mind more valiantly despises the terrors of temporal things as much as it submits itself more truly to their creator through strength. The sons of the fear of the Lord are those who are governed by divine fear, just as the sons of power and the sons of resurrection, those who are zealous for virtues, or who pertain to the joys of the resurrection, who will have hope, according to that saying of the Psalmist, Those who fear the Lord, hope in the Lord (Psalm CXIII). Of which hope he consequently adds:
Proverbs 14:27 — Commentary on Proverbs
The fear of the Lord is a fountain of life, etc. This then is the hope of those who fear the Lord, that turning away from the ruin of death, they may merit to come to Him who says, I am the way, and the truth, and the life (John XIV). But as it is said above, The law of the wise is a fountain of life, to turn away from the ruin of death, now it is said, The fear of the Lord is a fountain of life, to turn away from the ruin of death. From this it is clear that there is no earlier law of the wise by which one ought to avoid death and acquire eternal life, than to have the fear of the Lord. Wherefore it is also said elsewhere, The fear of the Lord is the beginning of wisdom. In the multitude of people is the dignity of the king, and in the paucity of people the disgrace of the prince. Where there is a multitude serving God, there especially is the glory of Christ. Where only catechumens, or those preparing for baptism, or recently born infants are still held under the kingdom of the devil, and they hasten in due time to be reborn in Christ, there is the manifest disgrace of the prince of the world. Or certainly in the conventicles of heretics, which are always fewer than the churches of Catholics, the disgrace is evident of those who have separated these from the unity of the church.
Proverbs 14:30 — Commentary on Proverbs
The life of the flesh is the health of the heart, etc. By flesh, certain weak and tender things; by bones, strong deeds are signified. It is well said, The life of the flesh is the health of the heart, because if the innocence of the mind is preserved, even if some things are weak outwardly, they are sometimes strengthened. And rightly it is added, Envy is the rottenness of the bones, because through the vice of envy those things perish before the eyes of God which seem strong to human eyes. For bones to rot from envy means that even some strong things perish.
Proverbs 14:35 — Commentary on Proverbs
A minister of the kingdom who is understanding is acceptable. He indeed to whom it is said, Because you have been faithful over a few things, I will set you over many things; enter into the joy of your lord (Matt. XXV).
Proverbs 15:1 — Commentary on Proverbs
A soft answer turns away wrath, etc. He who humbly receives words of reproach already approaches pardon for the guilt he carried; but he who arrogantly resists reproach, provokes greater wrath from the strict judge.
Proverbs 15:2 — Commentary on Proverbs
The tongue of the wise adorns knowledge, etc. The tongue of the Catholic Fathers adorns the knowledge of divine words, by broadly explaining what the canonical Scripture has placed obscurely or has left written only in a historical manner.
Proverbs 15:4 — Commentary on Proverbs
The soothing tongue is a tree of life, etc. The tongue of the Catholic teacher leads to the fruit of eternal life; but the one who ignores the measure of ecclesiastical rule, destroys both his own spirit and that of his hearers by speaking ill.
Proverbs 15:6 — Commentary on Proverbs
The house of the righteous contains great treasure, etc. The house of Christ, that is, the Church, has great strength; so that rain, winds, and rivers of frequent temptations cannot demolish it. And in the works of the devil there is continuous turmoil, because he attempts to overthrow the same house of Christ through false brothers or open adversaries.
Proverbs 15:7 — Commentary on Proverbs
The lips of the wise spread knowledge, etc. The lips of the Catholics spread knowledge of correct faith by preaching, while the heart of heretics will be different, because it conceives betrayal as knowledge to teach. It can also be understood that the heart of the devoted will be unlike itself, showing itself inconstantly variable with different thoughts, and never remaining what it was. Against this, it is said of Anna when she prayed to the Lord with an attentive mind: And her countenance was no longer changed (1 Sam. I, 18).
Proverbs 15:8 — Commentary on Proverbs
The sacrifices of the wicked are an abomination to the Lord, etc. The prayers, works, and sacrifices of heretics are abhorred by the Lord, and He accepts the vows of those who affirm the Catholic faith with righteous deeds.
Proverbs 15:10 — Commentary on Proverbs
The instruction of the wicked leads away from life, etc. The doctrine is evil of those who desert the path of truth; about whom the Lord says, Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven (Matt. V). But such, if they repent their corrections, have an open return to forgiveness; but if they do not yield to ecclesiastical corrections, certain destruction remains for them.
Proverbs 15:15 — Commentary on Proverbs
All the days of the afflicted are evil, etc. All the time of the people of God, as long as they are poor in the present, abounds with afflictions and troubles, because they have not yet reached the riches of supreme goodness and eternal abode. Hence the Apostle advises, saying: Redeeming the time, because the days are evil (Eph. V). But indeed the reprobate, who are devoid of divine fear and securely use the world, are refreshed as fools with continual feasting. Hence it rightly adds:
Proverbs 15:16 — Commentary on Proverbs
Better is a little with the fear of the Lord, etc. As it is in the psalm: Better is a little that the righteous person has than the riches of many wicked (Ps. XXXVI). It is better, therefore, to lack wealth or even daily sustenance while preserving the fear of God, than to abandon the fear of God in the desire of acquiring more.
Proverbs 15:17 — Commentary on Proverbs
Better is a dinner of herbs where love is, etc. Everyone who shows examples of good works to others, which they may imitate, invites them as to a feast by which they are refreshed. It is better to be invited to a dinner of herbs with love, than to a fattened calf with hatred, because certainly it is much more useful to keep the innocence of a simple life with love, than to shine outwardly with greater miracles of virtues and not purge the inner mind of the filth of hatred. Hence to certain ones saying in faith, Lord, Lord, did we not prophesy in your name? And in your name cast out demons? And in your name perform many powerful works? The Lord himself will say, I never knew you; depart from me, you who practice lawlessness (Matt. VII).
Proverbs 15:19 — Commentary on Proverbs
The way of the sluggard is blocked with thorns. He calls those lazy who are reluctant to work righteousness, for while they desire the way of God, they are pricked by the suspicions opposed by their fears, like thorns of obstructive hedges; which, since they do not usually hinder the elect, he added...
Proverbs 15:23 — Commentary on Proverbs
A man rejoices in his mouth's sentence, etc. It is indeed human for each to rejoice in his sentence as though prudently uttered; but a true wise man carefully investigates not only the matters he speaks, but also the opportunity of place or time or person, to whom he speaks.
Proverbs 15:24 — Commentary on Proverbs
The path of life is above the wise, etc. He calls the wise one perfected not only in knowledge, but also in practice. For to him indeed the paths of life from above are rightly opened; to him the gate of heaven is open. But the last hell, from which he is delivered, is the final punishment of damnation. For the first hell is the blindness of the sinning soul, and the lack of knowledge of true light, of which it is said in the Psalms, And they descend into hell alive (Ps. 54), that is, they knowingly fall into sin.
Proverbs 15:25 — Commentary on Proverbs
The Lord demolishes the house of the proud, etc. The Lord demolishes the gatherings of heretics and other persecutors of the Church, and establishes the boundaries of the same Church, that is, His bride, firm throughout the whole world, for whose life He deigned to die.
Proverbs 15:26 — Commentary on Proverbs
The thoughts of the wicked are an abomination to the Lord, etc. The Lord abhors the thoughts of heretics, indeed all contrary to piety, and the pure word of true faith will be established by Him, when in the judgment, not only for deeds but also for all words, worthy rewards will be given. He abhorred their evil thoughts, who said, Who is this who even forgives sins? (Mark 2). And He affirmed the pure word of him who said, You are the Christ, the Son of the living God (Matt. 16:16), to be most beautiful, to whom He replied, Blessed are you, Simon Bar-Jona, because flesh and blood did not reveal it to you, but my Father who is in heaven (Matt. 16:17).
Proverbs 15:30 — Commentary on Proverbs
The light of the eyes rejoices the soul, etc. It rightly delights the human mind, when it recognizes, by the Lord's revelation, that it has perceived the light of heavenly mysteries. Which another translation more clearly says, The eye seeing good things delights the heart, certainly the good things of the Lord in the land of the living. Whoever contemplates these with the eye of the mind, rightly delights in the heart, though externally he seems to walk sadly, oppressed by an enemy. That most blessed fame, by which we have learned that not only our deeds and words, but also our thoughts are known in heaven by the reporting angels; offers the richness of love and faith to our virtues, lest they wither by failing. For the more surely we hold that the hidden things of our heart, and likewise our works, are open to divine views, the more we ought to inflame with the oil of His charity the strength of our good action, lest it grows weary.
Proverbs 15:31 — Commentary on Proverbs
The ear that hears the corrections of life, etc. The disciple who obediently listens to the corrections of teachers often progresses to the very seat of honor. Finally, Paul, who humbly submitted to the correction of his Creator, subsequently reached the seat of apostolic dignity.
Proverbs 16:1 — Commentary on Proverbs
It is for man to prepare the soul, etc. It is certain that neither to prepare the mind, nor to govern the tongue, nor to do any good thing, we are able without divine grace; because without me, he says, you can do nothing (John XV, 5). How then is it for man to prepare the mind, and for God to govern the tongue, unless this specifically signifies in the time of persecution? about which the Lord said: But when they hand you over, do not be anxious about how or what you are to speak; for it will be given to you in that hour what you are to speak (Matthew X, 19).
Proverbs 16:2 — Commentary on Proverbs
All the ways of a man are open to His eyes, etc. Thus the ways, that is, the actions of all, both good and evil, the Lord sees, so that He distinguishes with a certain scale even the individual spirits, what they secretly think. Hence it is rightly added:
Proverbs 16:3 — Commentary on Proverbs
Commit your works to the Lord, etc. Indeed, we reveal our works to the Lord when we remember Him in all we do, knowing that nothing is hidden from Him, and we seek His help in all things. And when we do this devoutly, it happens that not only the same works, but even our inner thoughts proceed under His direction.
Proverbs 16:4 — Commentary on Proverbs
The Lord has made everything for its own purpose, etc. The Lord had no other cause for creating the invisible or visible creature than His will, that He might show His goodness to the rational creature, whom He would make eternally blessed: and also the one who of his own will abandoned the good of his condition, that is, the devil and his followers, He justly condemned with severity.
Proverbs 16:5 — Commentary on Proverbs
Every arrogant person is an abomination to the Lord, etc. Whoever attributes to himself the good that he does, even if he appears to work nothing evil with his hands, has already lost the innocence of his heart, in which he has preferred himself to the giver of the gifts. Therefore, his Creator abhors such a one, as guilty of being ungrateful for the benefits he contemplates.
Proverbs 16:7 — Commentary on Proverbs
When a man's ways please the Lord, etc. Such is the sanctity of divine religion, that often even those who are outside hold it in veneration. And those whom they perceive to serve God perfectly, they begin to have peace with, even though they differ in religion. Hence because the ways of Daniel and the three youths pleased the Lord, He also turned their enemies, who had cast them into the fire or to the beasts, to peace. Because the ways of the holy preachers pleased the Lord, He converted many of their persecutors not only to peace but also to the same unity of faith and religion.
Proverbs 16:8 — Commentary on Proverbs
Better is a little with righteousness, etc. And the Lord says, Blessed are the poor, for yours is the kingdom of God (Matthew V). And again, Woe to you who are rich, for you have received your consolation (Luke VI). It can also be understood thus, that it is better to serve God devoutly in simple conversation, than being abundant in many virtues, for example, alms, prayers, fastings, teaching, chastity, to despise the deeds of others, and to glory as it were in one's unique sublimity.
Proverbs 16:10 — Commentary on Proverbs
Divination is on the lips of the king, etc. He signifies that king, of whom it was said, God, give your judgment to the king (Psalm XVII). For who among temporal kings never errs in judgment? In whose lips is divination, because He not only directs His own words and deeds, but also controls what the soothsayers of the Gentiles, commonly called diviners, may answer to those who inquire; as evidenced by the prophet Micaiah, who testifies that a spirit was sent from the throne of the supreme judge to fill the mouths of his prophets and to arm them with the persuasion of things by which the wicked king would perish. For indeed the mouth of the Eternal King did not err in this judgment but permitted the erring prophets to speak to the impious king what he deserved to hear due to his previous sins. But also, Ezekiel says to the sinning and perishing people of the Ammonites, When you were seeing falsehood, and divining lies (Ezekiel XXI, 29). There is not the divination of demons, but the judgment of God; who put an end to perfect malice. Another translation of this verse has it more clearly of the Lord: Nothing false will come from His mouth; for He neither can be deceived by any lying, nor can He ever lie.
Proverbs 16:11 — Commentary on Proverbs
A weight and balance are the judgments of the Lord, etc. He calls the stones of the age, just and strong in faith, such as the apostle Peter desired those to be whom he admonished, And you also, like living stones, are being built into spiritual houses. Therefore no one was chosen by his own virtue from the beginning of the world and fit for the heavenly building; but rather by His work, who, constituting all things by weight and measure and number, distributed to each as He willed, the measure of faith and graces.
Proverbs 16:13 — Commentary on Proverbs
The will of kings is just lips. He speaks of holy kings who primarily command over vices and are accustomed to be surrounded by the ranks of virtues of the soul as of obedient companions. Of whom the Lord says, Many prophets and kings have desired to see what you see and have not seen it (Matthew XIII). Otherwise, earthly kings often detest just lips, as Herod of John, for which he punished him with death.
Proverbs 16:14 — Commentary on Proverbs
The king's indignation is messengers of death. The messengers of death are the angels of Satan, that is, heretics and vain philosophers; indeed, all who announce those words to their neighbors, by which they are taken away to eternal death. The more they serve the author of death, the more they gravely offend the giver of life; yet the path of repentance is not closed to such. For it is added...
Proverbs 16:15 — Commentary on Proverbs
In the cheerfulness of the face is the life of the king. Whoever deserves to see the cheerful face of Christ, will be given to live with Him forever. Otherwise, on the day of judgment, as it is written, Every flesh will see the salvation of God. But then the reprobate will see Him angry, the just will see Him placid.
Proverbs 16:20 — Commentary on Proverbs
Instructed in the word he will find good, etc. Not only will he who is instructed for preaching the word of the Lord find good with Him, but also he who has learned to place his hope in the Lord, even if he is not fit to preach to others, will share in the same God's blessedness.
Proverbs 16:23 — Commentary on Proverbs
He who is wise in heart, etc. He who keeps the wisdom of the Catholic faith, which he learned, unblemished in his heart, deservedly receives the name of prudent; but he who knows also to preach the same wisdom learnedly and to defend it against heretics will receive greater rewards for greater labor.
Proverbs 16:24 — Commentary on Proverbs
A honeycomb, composed words, etc. Many can sweetly pronounce good things through eloquence to those who love and favor them, which, however, they themselves do not love nor care to do. But words proceed only from the inner sweetness of your soul, which lead to the health of your bones, that is, to the spiritual growth of your virtues.
Proverbs 16:26 — Commentary on Proverbs
The soul of the laborer labors for itself, etc. It is evident, according to the letter, that man expelled from paradise exercises daily labor so that he may not lack. For he compelled his mouth, when he spoke with the serpent and touched the forbidden thing, to suffer long exile with labor and to eat bread by the sweat of his face. But also the teacher compels his mouth to labor, because he must practice the good things he says.
Proverbs 16:27 — Commentary on Proverbs
The wicked man digs up evil, etc. And the prophet says, They have labored to commit iniquity (Jeremiah IX). It can also specifically be understood about the heretic, who breaks up the most beautiful and flourishing fields of divine utterances with the harmful ploughshare of his tongue, to draw out from their inner parts wicked senses that are not there. In whose lips a fire burns, by which he destroys himself and his listeners forever. Hence James also says, The tongue is set among our members, defiling the whole body; and sets on fire the wheel of our birth, being set on fire by hell.
Proverbs 16:29 — Commentary on Proverbs
A wicked man coaxes his friend, etc. It can also be understood about the heretic and every doer of evil. For the sinner is praised in the desires of his soul, and he who does iniquity is blessed (James I).
Proverbs 16:30 — Commentary on Proverbs
He who thinks evil with astonished eyes, etc. It is more grievous to accomplish evil than to do it. Not only does he accomplish evil who acts perversely and harmfully with the members of his body, but also he who with fixed intention plans to commit it. For the proud, indignant, are accustomed to bite their lips, and to have astonished eyes, and not to see the present, who for some time silently ponder with diligent mind. Hence it can be inferred that thinking evil with astonished eyes says of him who thus seeks to commit the evils that he does not see the retribution of evil deeds that follows in the future.
Proverbs 16:32 — Commentary on Proverbs
Better is the patient man than the strong man, etc. It is a lesser victory to conquer cities, because they are conquered externally; but what is conquered by patience is greater, because the spirit conquers itself, and submits itself to itself, when patience brings it down in the humility of tolerance.
Proverbs 16:33 — Commentary on Proverbs
Lots are cast into the lap, etc. Just as lots are openly cast into the lap and kept secret in the lap, it is the divine judge's part to decide whose lot will be taken up; so the deeds of men are indeed visible to each other in the present life, but the merit of each one will become clear in the future, with the judgment of each one then brought forth and manifested, as if from the lap of divine examination.
Proverbs 17:1 — Commentary on Proverbs
Better is a dry morsel with joy, etc. It is better to do small good deeds with charity without the knowledge of preaching, that is, to have a dry morsel, than to shine with great virtues mixed with discord.
Proverbs 17:6 — Commentary on Proverbs
The crown of old men is the children of children, etc. He calls the patriarchs and prophets old men, who are celebrated with worthy praise by the children of children, that is, by the successors of the apostles; and it is a glory of the preachers of the New Testament that they have deserved to be sons of the old fathers.
Proverbs 17:8 — Commentary on Proverbs
A highly desirable gem is the expectation of one waiting, etc. Whoever faithfully awaits future rewards rejoices as if in the possession of a most splendid gem. For in the Gospel, the wise merchant sold all that he had for the acquisition of the precious pearl, that is, heavenly desire. Such a merchant, whether faced with adversity or prosperity, does not deviate from his intention; prudently understanding that all things work together for the good of those who love God (Rom. VIII, 28).
Proverbs 17:11 — Commentary on Proverbs
The wicked always seeks conflict, etc. A cruel angel is an unclean spirit who is sent by the Lord against sinners to afflict them in the present; just as he afflicted the Egyptians to whom he sent the wrath of his indignation, indignation, and wrath, and tribulation, impositions by evil angels, or even after death to eternal destruction. But on the other hand, the Lord will send his angel around those who fear him, and he will deliver them.
Proverbs 17:12 — Commentary on Proverbs
It is better to meet a bear robbed of her cubs, etc. It was easier for the holy teachers to confront the fury of the pagans, having snatched some people from them and converted them from their bestial cruelty to the piety of faith by preaching, than to confront any heretic confident in the defiance of his dogma; because surely that battle was fought against outsiders, this against their own people. The bear's name can be understood as the very malice of the ancient enemy, from whom we snatch cubs when we join those who were sons of the devil to the company of the sons of God by catechizing and baptizing. And this is often accomplished with much lighter labor than if you try to call a heretic back to the right faith, or to bring a Catholic doing wrong to the state of good action.
Proverbs 17:14 — Commentary on Proverbs
He who releases water, etc. To release water is to loosen the tongue into flowing speech. In a good sense, it is said, "Deep waters, words from the mouth of a man." Therefore, he who releases the waters is the beginning of quarrels, because he who does not restrain his tongue disrupts harmony. Whence it is written conversely, "He who imposes silence on a fool mitigates wrath."
Proverbs 17:16 — Commentary on Proverbs
What does it profit a fool to have riches, etc.? What does it profit the people of the Jews to have the riches of the Scriptures in faith if they cannot understand Christ in them? What does it profit a heretic to abound in the same riches if he cannot learn the unity of the faith in them? What benefit does it bring to an evil and Catholic man to possess the riches of true faith if he neglects to have the wisdom of pious action?
Proverbs 17:17 — Commentary on Proverbs
At all times a friend loves, etc. He who truly loves the Lord keeps His love at all times, nor does he abandon Him in the strait of suffering, whom he has confessed in the tranquility of peace.
Proverbs 17:18 — Commentary on Proverbs
A foolish man claps his hands, etc. He is foolish who, when receiving the soul of his brother to be governed, glories in his own deeds, and does not rather help him with humble compassion, rendering whatever help he can of saving aid.
Proverbs 17:22 — Commentary on Proverbs
A joyful soul makes a flourishing age, etc. He who rejoices in the inner consolation of the Holy Spirit is also adorned with the flower of good action and expects the fruits of heavenly rewards. But he who is distressed by worldly sorrow, which works death, seems to exercise the fatness of divine charity in the strength of virtues but is unable to truly have it, but rather withers as with dry bones, because he has lost the grace of love in the good deeds he does.
Proverbs 17:24 — Commentary on Proverbs
In the face of the prudent, wisdom shines, etc. Indeed, in the face of the Lord Savior, the wisdom of divinity shone, which, appearing in the flesh, He demonstrated through the testimony of virtues and doctrine; but the eyes of unbelieving Jews were focused more on fulfilling earthly desires than on his salutary instructions. And in general, the prudent often prefigure the gravity of their sense even in their very countenance; yet the foolish do not lift up the eyes of their mind to admire and follow this, but contrary to that, they seek with all intention how they may reach the end of carnal pleasures.
Proverbs 17:26 — Commentary on Proverbs
It is not good to inflict harm on the just, etc. This can be understood of the very Prince and Judge of the ages, who willed to be struck for our salvation, and of all the rulers of the Church generally, who are either stripped of their possessions by the impious or consumed by death itself.
Proverbs 18:3 — Commentary on Proverbs
The impious man, when he has come into the depth of sins, despises, etc. He who, being wrapped in the long darkness of sins, despairs of the light, already out of desperation, loosens the reins for himself to sin everywhere. But such a one by no means escapes the reproach of future damnation, whom the memory of divine fear did not restrain from the practice of his iniquity.
Proverbs 18:4 — Commentary on Proverbs
Deep water, the words from the mouth of a man, etc. The words of the wise are compared to water because they both wash the minds of the listeners and irrigate them, lest they remain deformed by the filth of sins, or waste away through lack of heavenly doctrine, and as if perish through harmful dryness. And because in these same words of teachers, certain mystical and hidden things lie, which are comprehended by more diligent effort, while certain other things flow openly and easily to be understood by all who listen; rightly do they call these both deep water and an overflowing torrent. But it can also be distinguished in this way, that because the Scripture of the Old Testament is given typically, it is said of it, Deep water, words from the mouth of a man, because the Lord and the apostles openly revealed the mysteries of both Testaments to the world, it is added concerning them, And an overflowing torrent, a fountain of wisdom.
Proverbs 18:9 — Commentary on Proverbs
He who is lazy and slack in his work, etc. Because he who does not strictly follow through with good beginnings imitates the hand of a destroyer through the laziness of negligence.
Proverbs 18:11 — Commentary on Proverbs
The wealth of the rich is his strong city, etc. Earthly wealth cannot always defend; indeed, many are captured or killed because of riches. Thus Ecclesiastes also says, Riches kept to the harm of their owner; for they perish in a terrible affliction. Therefore, it is better understood to praise the wealth of virtues, with which whoever abounds wards off all the plots of enemies as with an impregnable wall.
Proverbs 18:13 — Commentary on Proverbs
He who answers before he hears, etc. He who wants to be a teacher before he learns does not avoid the fault of foolishness. He who judges the deeds of his neighbors before he fully understands the cause of both parties hastily acts improperly, and he shows himself worthy of confusion.
Proverbs 18:14 — Commentary on Proverbs
The spirit of a man sustains his weakness. And the man himself says, The spirit indeed is willing, but the flesh is weak (Matthew 26). It may also be understood of any holy man who supports the weakness of the flesh with the strength of the mind, lest he yields in temptations.
Proverbs 18:16 — Commentary on Proverbs
The gift of a man makes his way broad, etc. The gift of charity or other virtues which the faithful receive from the Lord broadens the way of their actions because the more they are internally filled with the grace of the Spirit, the more they abundantly multiply their steps of good works outwardly, and they attain a peak of honor among the great leaders of the Church in the future. Alternatively, the spiritual gift of the Savior, which he brought to the world, broadened his way that he might come to many nations of the world through his presence in faith and love; and he made not only the peoples, but also the rulers themselves, renounce desires and willingly obey him.
Proverbs 18:17 — Commentary on Proverbs
The just man is the first to accuse himself, etc. Everyone who is truly just, when he observes the errors of sinners, first turns the eye of consideration upon himself, and while he anxiously accuses his own frailty, only then does he gently extend his tongue to rebuke others. But he who said to his faithful, 'But I have called you friends, because all that I have heard from my Father, I have made known to you' (John 15); it comes into his heart through the presence of divine contemplation, thus he perceives how the world is cleansed from the filth of iniquity, and he rewards its humility with a fitting recompense.
Proverbs 18:19 — Commentary on Proverbs
A brother helped by a brother, etc. When both peoples, namely Jews and Gentiles, agree in fraternal charity in Christ, they now build a united city of the Catholic Church. And just as the bars fortify the gates of cities, so the doctrines of both Testaments defend the churches around the world, which make up the one Catholic Church, from the incursion of unbelievers.
Proverbs 18:23 — Commentary on Proverbs
With supplications a poor man speaks, etc. The humble in spirit humbly worship the Lord, like the publican in the Gospel; the proud boast of their merits, like the Pharisee.
Proverbs 18:24 — Commentary on Proverbs
A lovable man to society, etc. The believing people from the Gentiles are more loved by the Lord than the Jewish people continuing in unbelief, among whom he was born according to the flesh. It can also be understood of the apostles born from Jews, that they loved the believers from the Gentiles more than the unbelievers of their own people.
Proverbs 19:1 — Commentary on Proverbs
Better is the poor who walks in his simplicity, etc. Better is the simple hearer of the word of God, if he completes by working those things which he could understand in the Scriptures; than any learned person, if in those things which he has acutely understood, he twists his lips to preach heresy.
Proverbs 19:2 — Commentary on Proverbs
Where there is no knowledge of the soul, it is not good, etc. The knowledge of heavenly life is indeed necessary for the human soul, because without it, it surely cannot be blessed forever. But yet, those who desire to know more than what is proper with unrestrained senses of the mind, often fall into the offense of heretical foolishness through their rash pursuits, which was mystically signified in the first parents of the human race, who, in their desire for greater knowledge, hastened to touch the forbidden, deviating from the state of blessedness in which they were created, and fell into the punishment of misery and mortality.
Proverbs 19:3 — Commentary on Proverbs
The foolishness of a man supplanteth his steps, etc. It is the habit of fools, that when they abandon the way of truth through sinning, they do not admit they have erred, but refer the origin of guilt to their Creator, as if He has given the opportunity for sinning, either because He made man fragile, or because He allowed a crafty enemy to tempt him. Hence also the first parent of our race, after the excess of transgression, being reproved by the Lord, instantly fled to the defense of an excuse, saying: The woman whom You gave to be with me, she gave me of the tree, and I ate (Gen. III). And the woman said: The serpent deceived me (Ibid.). For they indeed turned against the Creator what they had sinned: he, that he had received a woman from the Lord as a companion through whom he perished; she, that the Lord had placed the serpent who deceived her in paradise. Against this the Wise Man prays to the Lord not to incline his heart to an evil word, to excuse excuses in sins. But also, he, failing his steps against God, burns with fervor in his mind, who, despising divine commands through his own inertia, even reproaches God Himself with an insane mind, as if He had imposed unbearable burdens on men.
Proverbs 19:4 — Commentary on Proverbs
Riches add many friends, etc. The riches of the kingdom of heaven, which are preached to be given to the faithful by the holy doctors, gain many friends both for the preachers themselves and for the Lord, their Giver. But by the philosophers and other teachers of the Gentiles, since they know to promise nothing of certain blessedness in the future, even those whom they had are separated, namely, converted to the faith and the most certain hope of the Lord's promise.
Proverbs 19:5 — Commentary on Proverbs
A false witness will not go unpunished, etc. He reproved him who only followed words of knowledge without the efficacy of operation; now he reproves him who corrupts the very words of divine authority by misinterpretation. But that many things are often repeated indicates firmness, as Joseph interpreting the dream of the king said: Because the word of God is established, and it will be done quickly (Gen. . . .).
Proverbs 19:7 — Commentary on Proverbs
Delight does not befit a fool, etc. Delight in the Scriptures does not befit a heretic, because he does not know how to use them well; nor does it befit him who is still proven to be a servant of sin to be preferred to the just in the governance of the Church.
Proverbs 19:11 — Commentary on Proverbs
The doctrine of a man is known through patience. The perfection of ecclesiastical doctrine is shown through the patience of the teachers, for while they preferred to submit their bodies to afflictions and death rather than cease from the duty of teaching, they certainly showed how salutary it was, which they cared to defend with such great persistence. Otherwise, The doctrine of a man is known through patience, because anyone is shown to be less learned as he is convicted of being less patient. For he cannot truly impart good teaching if he does not know how to endure the evils of others with equanimity in living. Indeed, it is rightly added:
Proverbs 19:12 — Commentary on Proverbs
"As the roaring of a lion, so is the anger of a king," etc. It speaks of God the King, who in judgment is both cheerful and gentle to the just, but will appear terrible to the unjust. "A foolish son is a father's grief." God, who is always impassible and placid in His nature, is nevertheless said to grieve in our manner when He sees that men, whom He created to believe in and praise Him, rather serve a malignant enemy than Himself. Hence Moses also says of Him, "He repented that He had made man on earth." And being inwardly touched with sorrow of heart, He said, "I will destroy man whom I have created from the face of the earth" (Gen 6:7). "And a contentious woman is like a continuous dripping." Just as roofs that continuously drip indeed receive rain from heaven, yet do not distribute it for any useful purpose, but rather cause annoyance to those living below; so too, indeed, the Church of heretics, improperly interpreting and arguing against Catholics, receives gifts of heavenly words, not for the salvation of souls, but for the misuse of its wickedness. For dripping roofs indeed receive pure drops of rain, but render those beneath them filthy, and a heretic, though he hears the purest words of the heavenly oracle with his body, yet when he touches these with a defiled heart, he administers them mingled with filth to his audience. "Laziness induces sleep." He is called lazy, who, though correctly perceiving, is almost awake, yet is slothful by doing nothing. But laziness induces sleep, because even the vigilance of correct perception is lost for a while, whenever one ceases from the pursuit of good deeds. And rightly it is added: "And a loose soul shall hunger." For since it does not direct itself by striving towards higher things, it expands downward through neglect towards desires. And while it is not constrained by the vigor of diligent study, it is wounded by the craving for the lowest desires, so that by rejecting restraint through discipline, it scatters itself in hunger through the desires of pleasures.
Proverbs 19:17 — Commentary on Proverbs
"He who has mercy on the poor lends to the Lord," etc. The Lord himself proves the truth of this statement, when he predicts that he will say to those who give alms: "Insofar as you did it to one of these least of my brethren, you did it to me" (Matt. XXV). "Discipline your son, lest you despair; but do not set your heart on putting him to death." Be diligent in chastising any subject whom you see erring. But if he refuses correction, act towards him with such caution and temperance that he may find nothing in your words or actions wherewith he might sin more. The following also supports this sense:
Proverbs 19:18 — Commentary on Proverbs
"He who is patient will sustain loss," etc. For if provoked by the hardness of the opposing brother, whom you began to teach, you fall into the vice of impatience, you indeed incur the loss of your own virtue. And when by scolding him too harshly, you snatch away the hope of obtaining salvation and fulfilling repentance that he had, you will give an account for having scandalized your brother to the strict judge. The sense of the text is clear, because he who by impatience serves the theft of poverty or robbery, causes harm to his own soul, and when he takes the property of his neighbor; and if not to man through this, surely he will have to give an account to the eternal judge. Hence another version has translated this verse as: A man thinking evil will be afflicted with much loss; and if he is pernicious, he will also add his soul, because evidently, when he violently takes away money, he will unwillingly give his life for it.
Proverbs 19:22 — Commentary on Proverbs
A needy man is merciful. He calls the needy humble, who continually remembers that he is in need of eternal goods. Such a one, so that he may obtain mercy from the Lord, never refuses to show mercy to his neighbor. About whom he subsequently adds:
Proverbs 19:24 — Commentary on Proverbs
The slothful man hides his hand under his armpit, etc. No one is so slothful that he considers it labor to bring his hand to his mouth while eating. But for the slothful, it is labor to bring the hand to the mouth, for a lazy preacher does not even want to do what he says. To bring hand to mouth, indeed, means to align actions with words. A false witness mocks judgment, namely, that which is said, "You shall not bear false witness." Or certainly the future judgment, of which it is said above, "A false witness shall not be unpunished; and he who speaks lies shall perish; and the mouth of the wicked devours iniquity." As a hungry man desires to be filled with food, so the wicked eagerly seek to be satisfied with the excuse of iniquity.
Proverbs 19:29 — Commentary on Proverbs
Judgments are prepared for scoffers, etc. Even if the reprobates, as has been said before, mock the divine judgment of either command or threat, nonetheless, the judgments of damnation prepared for them await, which, like a hammer on glowing iron, will strike them endlessly in the furnace of Gehenna.
Proverbs 20:4 — Commentary on Proverbs
Because of the cold, the sluggard would not plough, etc. He who now neglects to labor in the service of God due to sloth will beg in the coming day of the kingdom, and it will not be given to him, because whatever a man sows, that also shall he reap. Therefore, it is rightly compared to the kingdom of God, because then the clouds of our sorrow pass away, and the days of life shine with the brightness of the eternal sun, and the fruit of labor is received in joy.
Proverbs 20:7 — Commentary on Proverbs
The just man who walks in his simplicity, etc. This cannot always stand according to the letter. For even the blessed Samuel, a just and simple man, left unlike sons behind him; and Ahaz, an unjust and reprobate king, left a blessed son Hezekiah after him. But the sons of the just are those who follow the examples of the just. Hence, all the elect are now called sons of Abraham because of faith, as the Apostle says: If you are of Christ, then you are the seed of Abraham. To whom blessedness is promised not of this age, but of the future. Therefore, it is rightly added:
Proverbs 20:8 — Commentary on Proverbs
The king who sits on the throne of judgment, etc. For although the elect suffer evil in this life from the reprobates, when the day of universal judgment appears, all evils will be dissipated; and the unjust will alone undergo punishment, while the just will be crowned with the Lord. This even now is partially done, when any of the saints departs as a victor from this world, and the persecutor who troubled him receives punishment worthy of his deeds. This verse can also be understood of the elect, who sometimes have hidden evils in their minds that cannot be seen by other men, but the Lord Himself sees them when with the secret gaze of grace He destroys them, as testified by him who said: The Lord turned and looked at Peter, and Peter remembered the word of the Lord, etc. (Luke 22).
Proverbs 20:9 — Commentary on Proverbs
Who can say, My heart is clean, I am pure from sin? It should be noted that He does not say, Who can have a clean heart and be pure from sin? But He says, Who can say, My heart is clean, I am pure from sin? Because there are those who, by the grace of God, can have according to human measure the purity of heart and work. Hence the Lord's saying, Blessed are the clean of heart, for they shall see God (Matthew 5); and in the psalm: Who shall ascend into the mountain of the Lord, or who shall stand in His holy place? He that has clean hands and a pure heart (Psalm 23). For if no one has a clean heart, and there is none pure from sin, it would certainly follow that no one would ascend the mountain of the Lord, nor would any man stand in His holy place. But because it is certain that many will ascend the mountain of the Lord, and will stand in His holy place, therefore many must have a clean heart, and according to the measure of human possibility, be pure from sin. Yet no one should rashly declare himself clean of heart and free from sin. For the boasting of one's own praise is foolish; it is rash to glory in one's own innocence or justice. And because there are those who tend to praise their own deeds as excellent and criticize the deeds of others as vile, it is rightly added:
Proverbs 20:10 — Commentary on Proverbs
Diverse weights, diverse measures, etc. For a man with diverse weights in his house has different measures, that is he measures differently for himself and for his neighbor, who always seeks in his own deeds what can be praised, but in others' deeds what can be blamed. And therefore the Lord rightly abhors such a person, because as much as he unjustly pleases himself, he justly displeases the supreme observer. But because it is perilous for anyone to judge another's conscience, of which he cannot know the intention, he advises by what signs we ought to direct the judgment of our own heart towards our neighbor. For it follows:
Proverbs 20:11 — Commentary on Proverbs
Even by his pursuits, a youth is known, etc. For whomsoever you see striving for virtues, modesty, continence, listening to the wise, and observing the commandments of God, especially humility and simplicity, know that his works are pure and right. But whomsoever you find taking a contrary course, recognize him as a man of an impure and crooked heart, and either correct and chastise him or if you cannot, avoid and shun him, lest you yourself be corrupted by him. It should not seem contrary that here the diligent youth is testified to have pure and right works, but above he said: Who can say, My heart is clean, I am pure from sin? For in this verse, he advises diligence in living rightly; in that, he dissuades from presumption of one's purity; in this, he teaches that purity and rectitude should be held as much as possible in this life; in that, he warns that the subtlety of divine examination, by which the deeds and intentions of men are judged, should always be kept in mind. Therefore, the ancient interpreters also translated that place in this way: When the just king sits on the throne of judgment, who will boast of having a pure heart? Or who will boast of being clean from sin? They also rendered the verse we are explaining more clearly, saying: A young man who is with the just will have a straight path. He who walks with the wise will be wise. Conversely, a friend of fools will become like them.
Proverbs 20:12 — Commentary on Proverbs
He speaks of the hearing ear as the obedient listener of the word: the seeing eye as the learned teacher. Let no one who sees himself as trained in the knowledge of Scriptures and deemed fit to speak the word of God despise the simplicity of a brother who, though less learned in preaching, is no less eager to learn or to fulfill the good things he has learned. Let him recall that the One who gave him a greater grace of knowledge also bestowed the spiritual gifts upon the brother. And He grants the gifts, not solely on his account, but also for the benefit of the brother, giving each grace according to the measure of His donation.
Proverbs 20:13 — Commentary on Proverbs
Do not love sleep, etc. Do not love the sleep of sin and slothfulness, about which the Apostle says, "It is high time to awake out of sleep" (Rom. XIII); lest, if you do not wish to be vigilant now, you be overtaken by that dire poverty in the future where you cannot find even a single drop of water when thirsty. Open the eyes of your heart to holy vigils, and seek the satisfaction of heavenly joys by living well.
Proverbs 20:14 — Commentary on Proverbs
It is bad, it is bad, says every buyer, etc. Therefore, he who desires to obtain eternal rewards in the heavens must endure what is bad in the present, so that when he departs from the world, he may then glory; clearly perceiving that the sufferings of this time are not worthy to be compared with the glory that will be revealed in us.
Proverbs 20:15 — Commentary on Proverbs
Gold and a multitude of gems, etc. This is the boast of the wise buyer, who, as long as he buys, says that what happens to him is bad: but when someone has hurt or offended the saints of God, and has not refrained from treating them like a vile servant according to his own pleasure, he will rejoice that he has wisely made his purchase. Likewise, the buyer of the heavenly kingdom will rejoice when he departs from here, finding that the lips of knowledge, that is, of spiritual doctrine, used in the acquiring of heavenly things, are to be compared to gold, gems, and precious vessels.
Proverbs 20:17 — Commentary on Proverbs
Sweet is the bread of falsehood to a man, etc. In whichever member one has sinned more, in that member he will suffer greater torment in retribution. Therefore, rightly, he who has sinned more with his tongue is said to burn more in it, as his mouth is to be filled with a burning stone, which is known to have happened to the rich man who feasted splendidly daily, as he, burning in hell, asked for his tongue to be cooled by Lazarus. For he who had erred in idle words and feasting burned more in his tongue.
Proverbs 20:19 — Commentary on Proverbs
And he who reveals mysteries, etc. If anyone wishes to join your circle of friends and you see him revealing the secrets of a former friend, beware of him as a traitor.
Proverbs 20:21 — Commentary on Proverbs
An inheritance obtained hastily in the beginning, etc. Those who seek to be multiplied in this life through the wickedness of avarice will be disinherited in the future from eternal patrimony. Alternatively: An inheritance obtained hastily in the beginning will lack a blessing in the end. He who takes up a position of leadership before learning to be subordinate takes it in an improper order; in the end, he will lack the reward of blessing that is owed to good rulers. He who rashly and unlearnedly approaches the ministry of the altar will also lose the grace of the reward, which is promised to those who minister well, in the last day. It can also be understood this way, that he who seeks to avenge his own injuries here will lack the crown of patience in the future. This sense seems to fit especially with the following statement: Do not say, I will repay evil, etc. Which is also strengthened by the following verse, which says:
Proverbs 20:23 — Commentary on Proverbs
It is an abomination to the Lord to have diverse weights, etc. For having diverse weights and a deceitful scale in one's heart means that while seeking pardon from the Lord for one's own sins, one is unwilling to forgive a man who has sinned against and repented toward oneself. He who is God strives to be moved to compassion by prayers; although he, being human, cannot be moved to mercy by any human prayers, that he may rightfully be abhorred by the Lord as an unjust weigher, since his injuries are measured as graver than those of the Lord: for example, he who does not wish to forgive one who has defiled his wife and asks to be forgiven himself, although he may have defiled a virgin espoused to Christ; or certainly, may have defiled his soul consecrated to God in baptism with some filth of vice.
Proverbs 20:24 — Commentary on Proverbs
The steps of a man are directed by the Lord. Whosoever among men walks the right path, this is not done by the liberty of human will, but by the governance of Him to whom Isaiah says, For you have worked all our works in us (Isaiah...).
Proverbs 20:25 — Commentary on Proverbs
It is ruin for a man to devour the holy, etc. Since it is a sin to harm any man, how much more so when it is he who has sinned? How forty men in the Acts of the Apostles vowed that they would neither eat nor drink until they had killed Paul; and pagans often, as we read, devoted the blood of Christians to their gods. This verse the ancient edition set in another sense, saying: It is a snare for a man to dedicate something quickly of his own; afterwards, when he has made a vow, he repents. And because to both those who, to complete their vows, persecute the holy, eternal damnation remains, it is rightly added:
Proverbs 20:26 — Commentary on Proverbs
A wise king scatters the wicked, etc. It was the custom of the ancients, when victory was achieved over an enemy, to erect arches for themselves in which they described the praises of their virtues, as we read in the work of Saul. Therefore, our Lord the King not only destroys the malice of the wicked, but also perpetually celebrates the great glory of the same triumph with His elect. Another translation has this verse thus: A wise king winnows the wicked, and will bring upon them the wheel of evils, that is, a punishment to be consumed with no end. To which wheel namely is contrary the crown of eternal life, which God has promised to those who love Him.
Proverbs 20:27 — Commentary on Proverbs
The lamp of the Lord is the spirit of man, etc. The illumination of the divine breath, when it has come into the mind of man, illuminating it to itself, shows it was bearing perverse thoughts before the coming of the Holy Spirit, and it did not know how to weigh them.
Proverbs 20:29 — Commentary on Proverbs
The exultation of young men is their strength, etc. He calls gray hair wisdom. Then indeed the cities of each are well-ordered, then the affairs of the holy Church are rightly conducted, when the stronger men apply themselves to the necessary works with their powers: and the elders, endowed with greater prudence, wisely advise on what is to be done.
Proverbs 20:30 — Commentary on Proverbs
The blueness of a wound cleanses away evil, etc. For when we are struck outwardly, we are silently and afflictedly recalled to the memory of our sins. And through what we suffer outwardly, we grieve more inwardly for what we have done; thus it happens that among the open wounds of the body, the secret wound of the belly cleanses us more, because it heals the wickedness of a depraved work, the hidden wound of sorrow. For indeed the belly is often taken to mean the mind, because just as the belly consumes food, thus the mind by pondering digests cares.
Proverbs 21:1 — Commentary on Proverbs
Just as the divisions of the waters, etc. Why does he declare that the heart of the king, and not rather of all men, is in the hand of God, when it is written, "For in his hand are all the ends of the earth" (Psalm 94), unless perhaps he calls any holy person a king, who knows how to conquer the wars of vices within himself, to uproot the bushes of malice? For just as the Lord fills the ends of the earth far and wide with various divisions of waters, and also covers the heights of the heavens with waters; so he inclines the heart of the king wherever he wills, because just as he bestows the divisions of graces according to his will, both to angels and to men, so also he makes the hearts of the saints worthy of gifts wherever he wills. Nor does the Pelagianist have any place where someone can be saved without the grace of God.
Proverbs 21:8 — Commentary on Proverbs
The perverse way of a man is foreign, etc. To live justly before the Lord is proper to the human condition. Hence elsewhere it is said, "Fear God, and keep his commandments, for this is the whole duty of man" (Ecclesiasticus 12). But he who lives perversely, indeed walks a path foreign to human nature. Therefore, perverse action is foreign and against nature. But he who is pure in work rightly carries out what he originally received by nature.
Proverbs 21:9 — Commentary on Proverbs
It is better to sit in a corner of the housetop, etc. It is so true that it is better to sit in the corner of the housetop, that is, in the secret height of a more continent life, than with a wicked woman in a house, which you share with her, so that even if the best woman is offered to you for marriage, it is better to lead a celibate life for the sake of the companionship of the Lamb, having despised marriage.
Proverbs 21:13 — Commentary on Proverbs
He who stops his ear to the cry of the poor, etc. This sentence should be taken generally, and not only for the needy or physically infirm: for even he who, in the face of others' crimes, prefers to hold the judgment of a judge rather than to sympathize with the affection of mercy, shows himself not yet purified from the filth of vices, nor worthy to exist in the hearing of divine compassion. A hidden gift extinguishes anger, etc. He who desires to appease the anger of the strict judge, which he has earned by sinning, should give alms to the poor, and this without any delight in human favor, but solely out of love for the Creator, who looks upon the hidden things of the heart. For thus the hidden gift is made, thus it benefits to mitigate the wrath of the Creator, if it is given without any expectation of external reward. Thus is fulfilled what he himself commanded: "But when you give alms, do not let your left hand know what your right hand is doing" (Matthew 6:3).
Proverbs 21:15 — Commentary on Proverbs
It is a joy to the just to do judgment, etc. The just man rejoices when he labors with good works, because he hopes to be rewarded with eternal good for these. But the reprobate, while they do evil things which they know God has forbidden, though they may carnally delight in the perpetration of their lust, cannot be free from the internal fear of the mind, because they do not doubt that they will suffer evil eternally for those things they have done temporally.
Proverbs 21:16 — Commentary on Proverbs
The man who strays from the way of doctrine, etc. He says that the giants are unclean spirits, about which the blessed Job says, "Behold, the giants groan beneath the waters, and those who dwell with them" (Job 26:5), that is, proud and malevolent strong spirits of demons, together with the men whom they have deceived, tormented by inflicted punishments. For to this company will be joined those who have strayed from the way of truth, with the judge himself attesting, who predicted that he would say to them: "Depart from me, you cursed, into the eternal fire prepared for the devil and his angels" (Matthew 25:41).
Proverbs 21:18 — Commentary on Proverbs
The impious is given in place of the just, etc. The just and the upright seem to be the same; but there is a difference between the impious and the iniquitous, for all the iniquitous are reprobates; the impious, however, are those who, entangled in greater crimes, either never received the holy mysteries of the faith, or, after receiving them, returned to apostasy. Hence, in this place, the impious can be understood to mean all the persecutors of the faithful; furthermore, under the term iniquitous, all the wicked are generally designated. And the impious is given in place of the just, when the persecutor who gave him to death is punished for the martyr. The iniquitous in place of the upright, who, seeing their just life, did not wish to imitate them. Herod is condemned not only for the innocent whom he wickedly delivered to death; but also received the sentence of condemnation because he did not want to follow the faith of the Magi to seek the Lord, although he was among the Jews and knew the words of the prophets. Hence indeed the Lord says: "The queen of the south will rise in judgment with this generation and condemn it, etc." (Matthew 12:42). Not that she herself by her virtue and power will condemn, but because, by comparison with her, they will be condemned, who, knowing her devotion, when they could much more easily, neglected to have concern for wisdom.
Proverbs 21:20 — Commentary on Proverbs
A desirable treasure, and oil in the dwelling of the just, etc. The cheerfulness of good works, always lovable to God; and the fatness of love shines in the church of the saints. This verse the blessed Pope Gregory in his Homilies on the Gospel placed according to the ancient translation: "A desirable treasure will rest in the mouth of the wise." But the reprobates not only do not attain virtues but also persecute, and as much as they can, hasten to overthrow the good. This verse can certainly be understood about any martyr, in whose dwelling, that is, body, the holy soul, namely the treasure of God, is kept, and the anointing of spiritual grace abounds. But the imprudent persecutor can break such a dwelling; but he cannot touch the treasure and the oil that was held in the dwelling. Hence the Lord teaches not to fear those who kill the body, and after these things have nothing more they can do (Luke 12:4).
Proverbs 21:22 — Commentary on Proverbs
The wise man ascends the city of the mighty, etc. The city of the mighty, he calls the world, which once, subjected to the tyranny of evil spirits, foolishly served, having confidence in the worship of those who are not gods, but the works of human hands (Psalm 115). This city was entered by the one born in the flesh, who is the power of God, and the wisdom of God (1 Corinthians 1:24). He destroyed through his preachers the worship of the gods, in whom they had trusted, ignorant of the truth, and taught that confidence should be placed in heavenly things, which could never be destroyed. But every day the wise man ascends the city of the mighty, and destroys the strength of its confidence, when any faithful teacher refutes the arguments of philosophers or heretics, or even the obstinate contradictions of carnal brothers, by which they strive to defend and alleviate their crimes, by the assertion of faith and the discipline of ecclesiastical correction, and, laying bare, annuls them.
Proverbs 21:28 — Commentary on Proverbs
The false witness will perish, etc. He who testifies that he serves God, but does not follow through with deeds, will perish. But he who faithfully, as he promises, submits to divine commands, his speech reaches victory, because while he strives through obedience to conquer his desires, he later receives the palm of victory through the justice of the judge.
Proverbs 21:29 — Commentary on Proverbs
The impious man insolently stiffens his face, etc. Judas, because he was impious in heart, although reproved by the Lord himself, did not wish to restrain his evil beginnings; but Peter, because he was upright in heart, that is, a lover of uprightness, corrected himself at once with repentance when the Lord looked at him, having erred by denying.
Proverbs 21:30 — Commentary on Proverbs
There is no wisdom, no prudence, etc. Whatever the heretics counsel and think is nothing, and vain and useless.
Proverbs 21:31 — Commentary on Proverbs
The horse is prepared for the day of battle, etc. Indeed, it is man's duty to prepare a soul devoted to God in times of persecution, to offer the body to danger; but it is of divine assistance that to the effort of labor, the victory of the contest, and salvation succeed.
Proverbs 22:1 — Commentary on Proverbs
A good name is better, etc. He speaks of a good name, not one praised by the masses of the ignorant, but praised by the testimony of the faithful, even if few. For he did not shun having a good name, but sought to be praised only by the good, who says: If I were still pleasing men, I would not be a servant of Christ (Galatians I). Therefore, a good name is the name of religion, which is rightly preferred to worldly riches; for even if one were to gain the whole world, he would rightly despise it, only so that his name might be written in heaven, and his memory fixed eternally both among angels and among holy men.
Proverbs 22:2 — Commentary on Proverbs
The rich and the poor meet together, etc. Do not despise the rich because of their wealth and honors, nor the poor because of their poverty, but revere in each the merit that is the work of God, for they are made in the image and likeness of God.
Proverbs 22:3 — Commentary on Proverbs
The prudent sees danger and hides himself, etc. Many of the leaders believed in the Lord, but because of the Pharisees, they did not confess, so as not to be expelled from the synagogue: for they were prudent, seeing the danger of impending persecution, and they hid the faith of piety which they had briefly conceived. However, the innocent apostles continued on the straight path of profession which they had begun and were afflicted by scourging, chains, prison, and even sentenced to death. The example of both groups is followed even now by many, both in the struggle of faith and in common acts. Ancient translators rendered this verse more clearly but in a different sense: The wise seeing the wicked punished, learns much discipline; fools, however, passing by, are afflicted by loss.
Proverbs 22:4 — Commentary on Proverbs
The reward of humility is the fear of the Lord, etc. By humility, he means the steadfastness of good works; by the fear of the Lord, he means that fear which remains forever. Since indeed the perfection of virtues is to ascend to this state of mind, by which we greatly fear to offend the grace of the Creator even in the slightest: preferring nothing at all to His memory, which elsewhere is called charity, casting out perfect fear (1 John IV), namely servile and beginning fear, by which anyone fears lest by sinning, he may deserve to be subjected to punishments. What he adds, Riches, and glory, and life, he signifies in the future. Therefore, the reward of humility is the fear of the Lord, riches, and glory, and life: since indeed the perfection of virtues in this life is to fear the Lord with holy fear, that is, to worship Him with sincere love. The reward of virtues in the future is to receive from the Lord the riches of the promised inheritance of the heavenly kingdom, glory, and life without end. Hence Peter says: Whom having not seen, you love; in whom, though now you see him not, yet believing, you rejoice with joy unspeakable and full of glory: Receiving the end of your faith, even the salvation of your souls (1 Peter III).
Proverbs 22:5 — Commentary on Proverbs
Swords and arrows in the way of the perverse, etc. This is to be understood in two ways, because the perverse are always armed to harm their neighbors, either by word or wicked deed, and they themselves are always awaited by the prepared retribution of the divine judgment. But he who seeks to save his soul for eternity, far avoids such swords and arrows, for he restrains his mind and hand from harming his neighbors, and lest he be struck by the punishment of the strict judge, he cautiously avoids it with an attentive mind.
Proverbs 22:6 — Commentary on Proverbs
It is a proverb, Train up a child in the way he should go, etc. It is evident that many change from the vices they had as youths in old age, by the gift of the Lord, and conversely, some, by the Lord deserting them, abandon the virtues they seemed to have displayed in their youth. But because much more often each one is accustomed to follow the habits with which he was imbued from youth into the remaining time of his life, he says there is a proverb, because what anyone takes up in youth, he will not change in old age. However, he does not always confirm that it happens this way. Therefore, he posits this kind of proverb to persuade his listeners to pursue virtues from early age, lest perhaps in old age they are unable to learn pursuits which they despised to embrace in tender age. For 'What is once imbued in fresh clay will long preserve its scent,' and Greek history tells that Alexander, the most powerful king, ruler of the world, could not refrain in his manners and conduct from the vices with which he had been infected when he was still a boy by his tutor Leonidas.
Proverbs 22:7 — Commentary on Proverbs
"A rich man rules over the poor," etc. It is clear according to the letter; but also the rich in virtues in the judgment of the secret inspector rule over those who lack the riches of virtues, indeed they are future judges of them. And whoever receives the word of salutary teaching from a teacher, is a servant of the same teacher, that is, a debtor to fulfill all that he [the teacher] rightfully commands by the authority of heavenly teachings.
Proverbs 22:8 — Commentary on Proverbs
"He who sows iniquity," etc. It is certain that he who teaches iniquity either by word or example, will receive vengeance; but because it follows, "And the rod of his anger will be finished," he seems to be speaking particularly of that iniquity which is perpetrated with a harsh and impious mind, such as practicing robbery, oppressing men with servitude, tearing them apart with tortures, killing them by death, taking a widow's ox as a pledge, refusing to avenge her from an adversary when possible. For such a one, by right, the rod of his anger will be finished; because, as the Lord says, "All who take the sword will perish by the sword" (Matt. XXVI, 52), that is, those who unjustly rage against others, procure their own destruction by the same cruelty. But since he spoke of the wicked, he follows contrarily of the pious:
Proverbs 22:9 — Commentary on Proverbs
"He who is kind-hearted will be blessed," etc. This is similar to that of the same judge, who discerning the merciful from the impious, says: "Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food," and so forth (Matt. XXV, 34, 35). But the bread given to the poor can be understood not only as carnal nourishment, but also spiritual doctrine, by which the soul is refreshed.
Proverbs 22:10 — Commentary on Proverbs
"Drive out the scoffer, and strife will go out," etc. Drive out the heretic whom you cannot correct from the Church; and when you take away his freedom to preach, you contribute to the peace of the Catholic Church.
Proverbs 22:11 — Commentary on Proverbs
"He who loves purity of heart," etc. He who rightly preaches with a pure heart will be numbered among those, about whom the prophet says to the same King and Creator of the ages: "But to me, your friends, O God, are greatly honored" (Ps. CXXXVIII). For if anyone shows the grace of lips by preaching rightly, but neglects to keep the purity of heart, such a one is by no means to be considered able to enjoy the friendship of the eternal king.
Proverbs 22:12 — Commentary on Proverbs
"The eyes of the Lord keep knowledge," etc. The divine inspection always keeps in the Church the knowledge of the truth which it taught; the words of heretics, indeed all speech contrary to piety and justice, because it is not preserved by the ruling Lord, is subverted along with its author.
Proverbs 22:13 — Commentary on Proverbs
"The sluggard says: There is a lion outside," etc. Often in his spirit, the one who is lazy in doing good works, timid in confessing the faith he holds in his heart, says: I dare not profess the faith I hold outside, lest the impious persecutor, hearing that I am faithful, should kill me. I fear to proceed in public to exercise acts of virtue, lest perhaps the adversity of the ancient enemy may tempt me more grievously; or also any perverse man with his crowd may mock me, confuse me with insults, afflict me with injuries; or consume me with tortures and death, as with many just ones, who disagree with his life. "There is a lion outside," he says, "I shall be killed in the midst of the streets." Which is to say openly. Both words and deeds of virtues, where they begin to be shown outside, are immediately accompanied by persecution either of men or of unclean spirits. And I am not able to resist the temptations, but in them, I am overcome in the undertakings of a good intention.
Proverbs 22:14 — Commentary on Proverbs
"A deep pit is the mouth of a strange woman," etc. He who willingly embraces the words or kisses of a harlot, as if he already knocks at the door of the infernal pit, will soon be drowned if he does not withdraw his foot cautiously, if he does not restrain his other members from vices of the penal pit, into which no one falls unless he is a son of wrath.
Proverbs 22:15 — Commentary on Proverbs
"Foolishness is bound up in the heart of a child," etc. We know many children endowed with wisdom; for Jeremiah undertook the ministry of prophecy as a child. And Daniel writes, "Because God gave to the children abstaining knowledge and discipline in every word and wisdom" (Dan. II). Wherefore, it remains to understand that by children in this place he means not by age, but by sense, the little ones; such as the Apostle forbade the Corinthians to be, to whom he said: "Do not be children in understanding; but in malice be children" (I Cor. XIV). For such children, that is, souls dedicated to foolishness, or to licentiousness, or to sloth, it is necessary that they be disciplined by youthful correction and guided by the vigor of the wise to the right path of life.
Proverbs 22:16 — Commentary on Proverbs
He who oppresses the poor, etc. It is evident that the rapacious, those who take from the poor and also those who seem to justly possess what they have, lose everything equally, when, in the examination of the strict judge, they receive punishment for the things they have done. But even those who slander their brother, poor in spirit, by detracting from his virtues, in order to increase the wealth they desire, that is, the glory of human praise, appearing holier by his reproach; rightfully such a slanderer loses whatever good action he seemed to possess and will remain void of the fruit of virtues in the end. This is the furthest point reached by the title of the Proverbs of Solomon, set above; from which it is proven he assumed a new manner of speaking so that what he says appears not as if teaching someone else but as if reasoning alone with himself. Indeed, the first verse of these Proverbs is, A wise son makes a father glad, but a foolish son is a grief to his mother. This is the last verse to which we have explained down to here. From here, he returns to the previous manner of speaking to address a specific person to whom he gives instruction; which so begins, Incline your ear, etc. He sets a most beautiful beginning of the new speech, so that one whom he teaches, he bids to incline his ear to listen and his heart to understand what wise men say.
Proverbs 22:18 — Commentary on Proverbs
Which will be beautiful to you when you keep it in your belly, etc. Often, the doctrine of wisdom seems harsh and undesirable to the foolish; but when one has perceived its power in the innermost heart, and learned to keep it with works, and also to share it with brothers by word, they will find this doctrine more beautiful than the others.
Proverbs 22:20 — Commentary on Proverbs
Behold, I have described it to you in three ways, etc. He delineated his doctrine to the listener in three ways: thinking, speaking, and executing it in works. With this threefold description, the whole little book shines richly if considered well.
Proverbs 22:22 — Commentary on Proverbs
Do not do violence to the poor, etc. It can be understood of any poor or needy person, of whom it is said: To you the poor man is left, you will be a helper to the orphan (Ps. XIX). Indeed, because it follows, And He will pierce those who have pierced his soul, it is better understood of Him who, though He was rich, became poor for us (2 Cor. VIII); nor only to become poor, to enrich us, but also to be crucified to redeem us. Wisdom thus forbids its listeners to bring violence and death to the Lord preaching in the flesh because undoubtedly certain destruction awaits those who did not fear to lay hands on the author of life.
Proverbs 22:24 — Commentary on Proverbs
Do not be friends with an irascible man, etc. And although this can generally be taken of any irascible or raging person, yet nothing hinders from understanding it of those who raged with mad minds against the Saviour and His disciples; from whose friendship and company all believing in Him, caring for their salvation, were banned, so that also being neighbors to the wicked they themselves would not perish; which is proven to be possible in Judas Iscariot's case. Generally, it is said that, just as perfect men should not avoid perverse neighbors, because they often bring them to righteousness and are never drawn to perversity; so, those who are weak should avoid depraved society, lest the evil they often see and cannot correct they be tempted to imitate.
Proverbs 22:26 — Commentary on Proverbs
Do not be with those who bind their hands, etc. Do not be with those who, though free and keeping themselves available to themselves, bind themselves in the care of the salvation of the wicked, promising to render an account to the Lord for their souls. If he for whom you stood surety does not have good works to make you free and secure of your surety, what good is it to you to be judged for his soul on the day of judgment and to lose the habit of righteousness with which you seemed to be clothed? Hence also the Lord: The harvest indeed is plentiful, but the laborers are few (Matt. IX).
Proverbs 22:28 — Commentary on Proverbs
Do not remove the ancient landmarks, etc. Do not transgress the boundaries of faith established by the Catholic teachers from the beginning.
Proverbs 22:29 — Commentary on Proverbs
Do you see a man quick in his work, etc. Whomever you see quick in his work, that is, in his good work, which was his duty to do, diligent and attentive, know that he will stand in the presence of the apostles in the day of the last examination, who will sit with Christ to judge the world, because he kept their commands and avoided the error of the ignoble doctors, that is, he will not be placed at the left hand of the judge.
Proverbs 23:1 — Commentary on Proverbs
When you sit down to eat with a ruler, etc. All things are said through allegory: When you sit down to read with a teacher, to be refreshed by the bread of the word, diligently understand what is written, and maintain the discernment of sacred reading in your speech, if, however, you are such a one and so learned that you have in your power your soul, and not as an unlearned one in the mind of your teaching. For he placed the throat for speech, because the voice is in the throat; the knife, for discernment, as we prepare food with a cutting knife when we are refreshed. And sitting to eat, he places a knife to his throat, when he who diligently meditates on divine words brings forth discerning words from his mouth, and does not often revolve words on his tongue other than those of the heavenly oracle. This, however, is done by him who has his soul in his power, that is, who has learned to maintain the state of a wise mind unshaken among the errors of the deceivers. Hence he rightly adds:
Proverbs 23:3 — Commentary on Proverbs
Do not desire his delicacies, etc. Which is to say openly, do not desire to listen to the words of him who is accustomed to deceive his listeners with the sweetness of false doctrines.
Proverbs 23:4 — Commentary on Proverbs
Do not labor to be rich. He signifies the riches of knowledge, which we are forbidden to seek beyond the measure of our capacity.
Proverbs 23:5 — Commentary on Proverbs
Do not lift your eyes to riches, etc. Do not lift your mind to search the secrets of divinity, which you cannot penetrate. For these are open only to the heavenly citizens.
Proverbs 23:6 — Commentary on Proverbs
Do not eat with an envious man, etc. Do not speak of Scriptures with a heretic, because he envies human salvation, preferring to deceive rather than correct; for just as a soothsayer and dream interpreter considers things he does not know, so a heretic presumes to interpret in the Scriptures as he pleases, things he does not understand.
Proverbs 23:7 — Commentary on Proverbs
Eat and drink, he will say to you, etc. He says, Learn securely and do what I teach, while he himself does not have certain faith in what he teaches, knowing he has invented from his heart what he would teach.
Proverbs 23:8 — Commentary on Proverbs
The food you have eaten you will vomit, etc. The perverse thoughts you had learned from heretics, you must either abandon by correction through repentance, or after death be compelled to suffer punishment for them, and lose the words of confession, by which, while they preached, you thought you should humbly favor them.
Proverbs 23:9 — Commentary on Proverbs
Do not speak in the ears of fools, etc. This is similar to that of the Gospel, Do not give what is holy to dogs, nor cast your pearls before swine, etc. (Matthew 7:6). Just as he previously admonished not to listen to the doctrines of heretics, so now he urges not to insert the secrets of truth into impure men, seduced by the love of vain glory.
Proverbs 23:10 — Commentary on Proverbs
Do not touch the boundaries of the little ones, etc. He calls the Lord the near one of the little ones and orphans because, while in the flesh, he deigned to be a companion in faith more to the poor than the rich. Otherwise, the same Lord is of all, rich to all who call upon him. However, by the name of orphans and little ones, those can be fittingly designated about whom the Lord said: See that you do not despise one of these little ones who believe in me. For I say to you that their angels always see the face of my Father who is in heaven (Matthew 18). Whoever touches their fields and boundaries, that is, who harms their good conversation by disturbing them, will not evade the judgment of the Lord.
Proverbs 23:17 — Commentary on Proverbs
Do not let your heart envy sinners, etc. If throughout the whole day, that is, the whole time you dwell in the light of this world, you strive both to avoid the examples of sinners and to fear the Lord, you will have the hope of blessed reward at the last, that is, when you reach the end of this life, with him also attesting, who said: Be faithful unto death, and I will give you the crown of life (Revelation 2).
Proverbs 23:20 — Commentary on Proverbs
Do not be among winebibbers, etc. For to bring meats to be eaten, is in conversation of derogation, to repeatedly mention the vices of neighbors, about whose punishment it is immediately added:
Proverbs 23:21 — Commentary on Proverbs
And dressed in rags will be the sluggard. For his death will find him despicable and devoid of all good works, as his languor occupied him here in seeking the crimes of another's life through slander.
Proverbs 23:25 — Commentary on Proverbs
Let your father and mother rejoice, etc. Let God the Father rejoice over your righteousness; let the Church, your mother, also rejoice; and let the priest who regenerated you through the grace of baptism, and who educated you from childhood, rejoice in your good works.
Proverbs 23:29 — Commentary on Proverbs
Woe to whom? Woe to whose father? He asks, while disputing, for what crimes of men the greatest punishment from the Lord is reserved. And he himself responds through reasoning, that without any doubt, it is to those who, through drunkenness, fall into excess. To whom, he says, is woe? To whose father is woe? Woe is named as eternal destruction. About which the Lord says: Woe to the one through whom scandal comes (Matt. XVIII). And this father of whom is woe imminent, he either names the man from whom someone receives the example of wicked deeds to sin externally, or certainly the devil, who pours the poison of pestilent suggestion into the heart internally. About whom it was said to the Jews: You are of your father the devil, and you wish to do your father's desires (John VIII).
Proverbs 23:30 — Commentary on Proverbs
For those who tarry long over wine and go to seek mixed wine, etc. Symbol is a Greek name, and it means conference. There is a conference of words, as is usual in councils; there is also one of money or other things, as the present place teaches. Therefore, those who tarry long over wine indulge in speaking about the disgrace of another's life. But to offer a potluck is like contributing words in a conversation of slander, just as everyone usually provides food for a meal. But those who indulge in drinks and give potlucks will be consumed, because, as it is written: Every slanderer will be uprooted.
Proverbs 23:33 — Commentary on Proverbs
Your eyes will see strange women, etc. It is a customary and almost natural vice to follow feminine lust after the poison of drunkenness spreads in the heart, accompanied by wickedness and foulness of words.
Proverbs 23:34 — Commentary on Proverbs
And you will be like one sleeping in the midst of the sea, etc. He sleeps in the midst of the sea, who, placed in the temptations of this world, neglects to foresee the movements of impending vices, as if neglecting the impending heaps of waves, and like a sleeping helmsman loses the rudder, when the mind, to govern the ship of the body, loses its diligence.
Proverbs 23:35 — Commentary on Proverbs
And you will say, They struck me, but I was not hurt, etc. The voice of one beaten and sleeping is expressed. The mind, indeed, sleeping from the care of diligence, is struck and does not hurt, because just as it does not foresee impending evils, so it also does not recognize what it has committed. It is dragged and does not feel, because it is led by the allurements of vices, and yet does not awaken to its own guard. It indeed wishes to wake up, to find wines again, because although it is pressed from its own guard by the sleep of stupefaction, it nevertheless strives to wake up to the cares of the world, so that it is always intoxicated with pleasures. And while it sleeps for that in which it should have vigilantly watched, it seeks to watch for that for which it could have laudably slept.
Proverbs 24:1 — Commentary on Proverbs
Do not emulate evil men, etc. Do not desire to imitate those whom you see entangled in the vices I have mentioned, but rather strive to devote yourself to wisdom.
Proverbs 24:4 — Commentary on Proverbs
In doctrine, the storehouses will be filled, etc. The storehouses are the hearts of the righteous, which will be filled with the gifts of virtues only by the doctrine of wisdom.
Proverbs 24:5 — Commentary on Proverbs
A wise man is strong, etc. Not everyone who is strong and wise, but everyone who is wise is to be called strong, because even if he is weak in body, if wisdom is present, he conquers all struggles of his adversary, that is, of the devil.
Proverbs 24:7 — Commentary on Proverbs
Wisdom is high for a fool, etc. A fool cannot attain wisdom. For it is high from him who lies in the depths of vices; who even if he thinks he has some knowledge now, at the gate of the city, that is, at the exit of this life, he will find that he knew nothing.
Proverbs 24:8 — Commentary on Proverbs
He who thinks to do evil, shall be called a fool. Do not think that he whom you see to be dull and slow-witted should be considered a fool, he clearly shows that he should be called a fool who even consents to the suggestions of sin in thought, even if he seems sharp in intellect; but not him who, although he appears dull in sense, resolved to obey the commands of God, which he could learn.
Proverbs 24:10 — Commentary on Proverbs
If you despair, being wearied in the day of distress, etc. Nothing is more detestable than despair, which those who have, lose the constancy of fortitude both in the general labors of this life and, which harms most, in the fight of faith.
Proverbs 24:11 — Commentary on Proverbs
Deliver those who are being led to death, etc. It can be taken mystically. Deliver those who are deceived by heretics, by preaching the correct faith, by showing the examples of good works, liberate those who are being led to destruction by living evilly with Catholics. But also, if you see those fallen or about to fall in the struggle of persecution, strive to restore them to life with diligent exhortation; if you see those perishing from hunger, if you see those freezing, refresh them by giving food and clothing.
Proverbs 24:13 — Commentary on Proverbs
Eat, my son, honey, for it is good, etc. It is very clear why he compares the doctrine of wisdom to honey and the honeycomb, because certainly, as the former surpasses foods, so the latter surpasses other teachings in sweetness. But there is a difference in the significance of each, because the honey, which is ready to eat, implies the moral surface of the letter; but the honeycomb, in which honey is expressed from the wax, figuratively denotes the allegorical speech, where, with the veil of the letter removed, the sense of spiritual sweetness is perceived with some labor or delay.
Proverbs 24:15 — Commentary on Proverbs
Do not lie in wait, nor seek impiety in the house of the just, etc. Do not seek any occasion by which you might slander a just man. For if he falls, he quickly removes his foot, so that he may be free from the vice that is not repeated in deed. But the wicked fall in such a way that they do not rise again, as he subsequently adds, saying:
Proverbs 24:16 — Commentary on the Catholic Epistles, James 3:2
Although the righteous may offend perhaps through the frailty of the flesh or through ignorance, nevertheless he does not cease to be righteous, because just as there is daily and unavoidable offense of this kind, so also there is the daily remedy of prayers and good works that quickly raises up the righteous offender, so that he may not tumble to the ground and befoul with the dust of vices the marriage dress of charity and faith.
Proverbs 24:16 — Commentary on Proverbs
For the just man falls seven times, etc. But how is he called just, who is remembered to fall, that is, to sin? unless he speaks of the slight and daily sins, without which none of the just could exist in this life? For certainly through ignorance, through forgetfulness, through thought, through speech, through surprise, through necessity, through the frailty of the flesh, each day, either unwillingly or willingly, we frequently incur guilt. And yet the righteous rises again, evidently because he is righteous, nor does the fall of human frailty prejudice his righteousness. Hence, well, when speaking of the fall of the righteous, he did not add "into evil," because although it is evil that they fall, they are nevertheless not able to remain in evil, by promptly rising again they procure [their recovery]. But on the contrary it is said of the reprobates: "But the impious will fall into evil," because evidently the impious, when they fall, or worse, when they sin grievously, as Scripture says, that is, when they commit capital crimes, they so delight in their fall that they scorn to rise again by repenting.
Proverbs 24:16 — Commentary on the Catholic Epistles, 1 John 1:10
Let no one, therefore, believe, as Pelagius teaches, that he can live without sins and debts, when he sees the apostles praying earnestly for their own transgressions, as the Lord teaches. And there is also written elsewhere, "The righteous falls seven times and rises again." For it is impossible even for the saints to live without occasionally incurring guilt in very small sins which are committed through talk, thought, ignorance, forgetfulness, necessity, will, surprise. But still they do not cease being righteous, because with the Lord's assistance they rise again more quickly from their guilty act.
Proverbs 24:17 — Commentary on Proverbs
When your enemy falls, do not rejoice, etc. Earlier he forbade laying snares for the righteous; now, to perfect himself in all things, he also forbids insulting enemies when they sin or incur some adversity, lest perchance, if by the mercy of the Lord they return to repentance and the salvation of their souls and begin to have faithful friendship with you, you would then blush because you once despised those whom divine grace had reserved for life. But, as much as you can, commiserate with those who have fallen, and help them to rise again; and if your wish and endeavor follow through with success, you will rejoice over the one healed whom you had mourned for being ill; otherwise, however, you will not lack the fruit of your goodwill with God. Or certainly it should be said thus: Do not rejoice over the fall of your enemy, lest perhaps the Lord, casting down your pride, which undoubtedly displeases him, humiliates you by making you fall into sin while your enemy, repenting, gets healed.
Proverbs 24:21 — Commentary on Proverbs
Fear the Lord, my son, and the king. Rightly as he himself said, "Render therefore unto Caesar the things which are Caesar's, and unto God the things that are God's" (Matt. 22). Neither is there any obstacle in the Lord and king to understand the Father and the Son being designated, who are to be worshipped with one and the same honor of divinity. For he who does not honor the Son does not honor the Father who sent him (John 5). And do not join with the detractors. Meaning those who, claiming to know God the Father, refused to receive the Son of God appearing in the flesh.
Proverbs 24:22 — Commentary on Proverbs
For suddenly their destruction will rise up, etc. He speaks of both the detractor and the one who, favoring him, was mixed up with him; the slanderers of Christ the leaders, and those deceived by them the people; the tearers of the faith the heresiarchs, and their listeners the auditors.
Proverbs 24:23 — Commentary on Proverbs
These things also to the wise. It is understood, are unknown, when each of the reprobates is suddenly snatched from the world by destruction. Or these things also are to be observed by the wise, which I have taught, not to be mingled with the detractors; because by this particular vice almost the whole human race is endangered. Hence, wishing to remedy this same vice, blessed Father Augustine had these verses inscribed on his table: Whoever loves to slander the life of an absent person with words, let him know that he is unworthy of this table. This verse is more clearly stated in the ancient edition: I say this to you who understand wisdom, for it can not incongruously be the principle of the following sentences.
Proverbs 24:26 — Commentary on Proverbs
He will kiss the lips, etc. The kiss is a sign of peace and love. Therefore, he who answers correctly will kiss the lips, because whoever follows the words of justice alone, neglecting the acceptance of persons, though he may seem harsh and severe to the unwise, will yet find many prudent people with whom he has peace; many who embrace his sayings with love. Often, too, he will receive as friends and companions those whom he had endured as opponents to his right assertions, but who are afterwards converted to better things.
Proverbs 24:27 — Commentary on Proverbs
Prepare your work outside, etc. What is it to diligently cultivate the field with prepared labor, except to root out the thorns of iniquities and perfect our action for the fruit of retribution? And what is it to return to building the house after cultivating the field, if not that we often learn from good works how much purity of life we ought to establish in thought? For he builds well the house of the mind, who first clears the field of the body of the thorns of vices, lest, if the thorns of desires advance in the field of the flesh, the whole structure of virtues inside be destroyed as the famine of good increases.
Proverbs 24:28 — Commentary on Proverbs
Do not be a witness without cause against your neighbor, etc. This also pertains to the cultivation of our field, that is, to the pursuit of good action, namely, not to harm an innocent neighbor with false testimony, not to give any sinner the confidence of sinning further by flattery; not to return evil for evil; for in this way, when you have first well composed outward actions, you will then reach to the cultivation of the purity of the inner man as well, and, as after the exercise of the field, you will begin to adorn and establish the habitation of the mind with pious thoughts. Because the reprobate neglect to do this, it is rightly added: I passed by the field of the lazy man, etc. To pass by the field and vineyard of the lazy and foolish is to see the life of any negligent person, which nettles or thorns fill, because in the heart of the negligent sprout itching earthly desires and the stings of vices. As it is written: Every slothful person is in desires. And the stone wall in the vineyard or field of the fool is broken down, when the beginnings of the defenses of virtues, deceived either by the wickedness of evil men or by the clever persuasion of unclean spirits, any negligent person loses.
Proverbs 25:1 — Commentary on Proverbs
These are also the parables of Solomon, etc. Hence, he begins to speak in a new order, not as before, as if he were addressing the listener, but rather he himself, discussing what the reason of truth contains. In which, however, anyone reading or hearing may very clearly discern what to seek, or what to avoid. These parables are said to have been translated by the men of Hezekiah, because perhaps until his time they were scattered among many, as they were once received from the mouth of the wisest king; but by his diligence collected into one, they were inserted into the body of this little book. It is indeed to be noted that in these parables much more is said allegorically than in the others, by comparison of things which seem to be fitting to figures.
Proverbs 25:2 — Commentary on Proverbs
The glory of the Lord, to conceal the word, etc. The glory of the Lord is more to show himself in the flesh of his humanity than in his divinity to the eyes of mortals, and to confess himself rather through the miracles of his works and mystical words, than through open assertions, the Word, that is, the Son of God. Hence, much more often in the Gospel he was accustomed to call himself the Son of Man rather than the Son of God. And the glory of his faithful disciples is to diligently investigate his word; by which, even when he does not say it openly, he mystically signifies God. Such as that, I and the Father are one (John X), and other such things. Finally, concealing the eternity of the word, and pretending the weakness of the flesh, he said: Who do men say that the Son of Man is (Matt. XVI)? To which the excellent of kings, having investigated his word, which he had often heard before, replied: You are the Christ, the Son of the living God (ibid.). Nor did he gain little glory from this investigation; for he immediately heard: Blessed are you, Simon Bar-Jona, and the rest (ibid.).
Proverbs 25:3 — Commentary on Proverbs
Heaven above, and earth below, etc. Just as the height of heaven and the depth of the earth cannot be comprehended by men, so the knowledge of the prophets and apostles, who, by the Spirit revealing, knew the secrets of divinity, transcends the capacity of our frailty.
Proverbs 25:4 — Commentary on Proverbs
Remove the dross from the silver, etc. Remove the surface of the letter from the sacred word, and you will find the purest meaning hidden by the subtlety of the letter, and spiritual mysteries were concealed under the figures of carnal ceremonies.
Proverbs 25:5 — Commentary on Proverbs
Remove the impiety from the face of the king, etc. Remove the impiety of persecuting Christians from the mind of Saul, or of any other zealots of the law, and when they begin to preach Christ, the justice of their doctrine will be established, which impiety previously drove to their ruin, as long as, opposing the justice of God, they strove to put their own first. Again, remove the impiety from the face of the king, and his throne will be established in justice. For those who rule over the people, if they want their throne to be firm, must always show faces full of cheerfulness and grace, lest, becoming more rigid through arrogance, they fall into the murmuring of the people.
Proverbs 25:6 — Commentary on Proverbs
Do not appear glorious before the king, etc. He had previously warned the leader, now the subordinate: for, as he said there, Let him show cheerful faces to his subjects, so now he advises that he should not appear arrogant in the presence of the greater, but rather, placed in a moderate position, he should deserve to be called higher. Which is similar to that of the Lord: When you are invited to a wedding, do not sit in the first place, and so on (Luke XIV). We can understand, however, that the Lord is signified in the king and prince, in whose presence it is always necessary for us to be humble, as the apostle Peter advises, who says: Humble yourselves therefore under the mighty hand of God, that he may exalt you in the time of visitation (1 Pet. V).
Proverbs 25:8 — Commentary on Proverbs
What your eyes have seen, do not quickly bring forth in a quarrel, etc. And in the Gospel, the Lord: If your brother sins against you, go and rebuke him between you and him alone, etc. (Matt. XVIII)
Proverbs 25:11 — Commentary on Proverbs
Golden apples in silver settings, etc. The sacred words are most rightly compared to silver settings; settings, namely, because they provide rest for the souls of the listeners; silver, however, because they shine splendidly with the virtues of the fathers. Where it is written: The words of the Lord are pure words: as silver tried in a furnace of earth (Psalm XI). To the adornment of the readers, he adds golden apples, whoever explains and demonstrates these divine words, full of spiritual senses and mysteries. These senses are aptly called apples because they arise from the tree of life, that is, the wisdom of God. Aptly golden apples, because they infuse the mind with the knowledge and love of eternal clarity. Therefore, golden apples in silver dishes, he who speaks a word in due season, because whoever knows how to preach the word of God opportunely according to the capacity of the hearers, sometimes repeats the examples and sayings of the fathers, through whose guardianship eternal rest is reached, according to the letter; at other times, he reveals the sweeter fruits of spiritual senses in these, by which he satisfies the pious desires of the hearers, having removed the veil of the letter.
Proverbs 25:12 — Commentary on Proverbs
A golden earring and a shining pearl, etc. Rightly, the humble listener is compared to a golden earring, because while he willingly lends his ear to the reproving and teaching, he already prepares himself to receive the clarity of heavenly wisdom, he already approaches the vision of the divine light. Rightly, the learned master is compared to a shining pearl, because while he shows the reform of morals, while he reveals the knowledge of the divine to the desiring and piously seeking souls, he adds a greater and more pleasing splendor of the burning gem to the golden ornament.
Proverbs 25:13 — Commentary on Proverbs
As the cold of snow in the day of harvest, etc. It seems altogether inopportune to snow in the time of harvest. For we read below: As snow in summer and rain in harvest, so is honor unseemly for a fool. But nevertheless, in the very hot regions of Palestine, it is quite delightful to the reapers if, suddenly, cold, as it is wont to come with snow, arrives; which would somewhat cool the burning of the sun, wipe away the sweat of the laborers, and temper the burning breaths. To this cold, the faithful legate is rightly compared, because by acting prudently, he soothes the mind of him who sent him. Mystically, however, the faithful legate is the catholic teacher; and he who sends him, the Lord. Moreover, the day of harvest in heat is the time of preaching amid the furies of persecutors, about which it is said: The harvest indeed is plentiful (Matthew IX).
Proverbs 25:14 — Commentary on Proverbs
Clouds and wind, etc. This seems similar to what was said earlier, Do not beguile anyone with your lips. But that verse specifically contains this, that you do not promise to take a person in and then deceive by not fulfilling it; this verse, however, can both contain this, and that which the Apostle says, Having a form of godliness, but denying its power (II Timothy III).
Proverbs 25:15 — Commentary on Proverbs
By patience, a ruler shall be pacified, etc. Although you have offended the Lord by sinning, yet you can merit his clemency if you bear adversities imposed on you for your sins with patience, and with humble satisfaction render the hardness of your former stubbornness.
Proverbs 25:16 — Commentary on Proverbs
Have you found honey? Eat so much as is sufficient for you, etc. You have found the sweetness of heavenly understanding, which is ministered to you by the office of spiritual fathers, as the labor of most prudent bees. See therefore that you do not desire to know more than what is fitting to know, lest while you seek to understand the highest things beyond your strength, you lose even what you understood well. This verse can also be typically understood in what is aptly subjected in the following:
Proverbs 25:17 — Commentary on Proverbs
Withdraw your foot from your neighbor's house, etc. Although you find the conversation or visitation of any neighbor sweeter than honey, it is better, nevertheless, that by coming less often, you make him always love your coming, than that you either stay with him too long at one time or come to him so often that he gets tired of seeing you and seeks that you do not return.
Proverbs 25:19 — Commentary on Proverbs
A rotten tooth and a stumbling foot, etc. And Jeremiah says: Cursed is the man that trusts in man, and makes flesh his arm (Jeremiah XIII). He is rightly compared to a rotten tooth and a weary foot, because he who does not know that the unique good of man is to cling to God and put his hope in the Lord his God; this man can neither receive the food of life, nor reach the abode of desired salvation. And such a person loses his cloak in the day of cold, because even if he seems to be clothed with the habit of religion in the serenity of the present life, yet when the strictness of the just judge threatens, he will appear naked in every way from the ornament of justice, and unworthy of the company of those of whom it is written: Blessed is he who watches, and keeps his garments, lest he walk naked, and they see his shame.
Proverbs 25:20 — Commentary on Proverbs
Vinegar upon niter, etc. Niter took its name from the province of Nitria, where it is especially accustomed to be produced; nor does it differ much from the appearance of ammoniac salt. For just as salt is made on the seashore by the heat of the sun, hardening the sea waters into rock, which the greater force of the winds or the heat of the sea itself hurls further onto the shore, so in Nitria, where the prolonged rains of summer soak the land, there is so much heat of the star, which coagulates the very rain waters through the breadth of the sands into a stone very similar to salt or ice in appearance, but having neither any cold rigor nor salty taste. Yet according to the nature of salt, it is accustomed to harden in the heat and to flow and liquefy in cloudy weather. The inhabitants take and keep this, and where it is needed, they use it for washing. Hence the prophet says to sinning Judah, "Though you wash yourself with lye, and use much soap, yet your iniquity is marked before me," says the Lord God (Jer. II). It fizzes in water like living glass, and it itself dissolves, but it makes the water suitable for washing. Solomon, seeing its nature and to whom it is aptly figured, says, "Like vinegar upon lye, so is he who sings songs to a heavy heart." For if vinegar is put into lye, it immediately bubbles up, and a perverse mind, when rebuked through chastisement, or persuaded to good by the sweetness of preaching, becomes worse through correction; and from that correction, incited to the iniquity of murmuring, it should have been restrained from iniquity.
Proverbs 25:21 — Commentary on Proverbs
"If your enemy is hungry, feed him," etc. This can be understood both of physical food and spiritual nourishment.
Proverbs 25:22 — Commentary on Proverbs
"For you will heap coals of fire on his head," etc. It does not speak of the burning of punishments; for wisdom would not teach that you should minister good to an enemy for the cause of his destruction; but the coals upon his head signify the ardor of charity in his heart. For sometimes, an enemy, overcome by frequent benefits, with the rigor of hatred softened, receives in his mind the warmth of charity, and turns from an enemy into a friend, and begins to reclaim the one whom he unjustly hated.
Proverbs 25:23 — Commentary on Proverbs
"The north wind drives away rain," etc. If you listen with a cheerful face to a slanderer, you give him fuel for slandering; but if you listen with a gloomy face, as a certain man said, he will learn not willingly to say what he has learned is not willingly heard.
Proverbs 25:24 — Commentary on Proverbs
"It is better to dwell in a corner of the housetop," etc. A housetop is a high and secret place. For what in Greek is called doma, in Latin is called a roof. Accordingly, in the Acts of the Apostles, where it is written that Peter went up to the upper parts to pray, in Greek it is written doma for the upper parts. Therefore, it is better to remain in the height of virtues, free from the bonds of a wife, and the secret desires of this world, than to be afflicted by the daily insults of a wicked woman through the use of carnal pleasure.
Proverbs 25:25 — Commentary on Proverbs
"Like cold water to a thirsty soul," etc. The Psalmist says: "As the deer longs for the water brooks, so my soul longs for you," and so forth (Psalm XLI). Therefore, cold water which quenches the thirst of the ardent, and the messenger who brings any new and unexpected joys from afar, is likened to it, because the sweetness of the divine vision consoles the soul long desiring, and renders it free from the heat of present tribulations; and angels daily come from a far country, that is, descending from the heavenly homeland into the world, and either strengthen the righteous in temptations with the hope of heavenly things, or lead the righteous through temptations to the palm of eternal reward.
Proverbs 25:26 — Commentary on Proverbs
"A muddied spring, and a corrupt fountain," etc. The mouth and tongue of the just are the spring and fountain of life, which meditates wisdom and speaks judgment. And if it happens that this is overcome by the devil and brought to a fall, then rightly it is called a muddied spring trodden down by the adversary, and a corrupt fountain. For it often happens that those who shone with greater knowledge, in the end, wishing to be wiser than is allowed to human frailty, fall into the pit of folly. Hence it is added...
Proverbs 25:27 — Commentary on Proverbs
"As he who eats much honey," etc. For the sweetness of honey, if more than is necessary is consumed, where the mouth delights, from there the life of the eater is harmed. Sweet also is the inquiry of majesty; but he who seeks this more than the recognition of humanity allows, that same glory of it crushes him, because like honey taken immoderately, while it is not comprehended, it breaks the sense of the one investigating. However, not only should every wise person take heed not to seek things higher than themself, and not to examine things more powerful than their capacity, but also not to render to themselves things which could rightly and usefully be known, less useful by immoderate speech. Hence it is aptly added:
Proverbs 25:28 — Commentary on Proverbs
"As a city broken down and without walls," etc. For if it does not have the wall of silence, the city of the mind lies open to the darts of the enemy. And as it casts itself outside through words, it exposes itself openly to the adversary; which he overcomes without effort, as much as the one who is conquered fights against herself through much talking.
Proverbs 26:1 — Commentary on Proverbs
Just as snow in summer, etc. This verse warns that the teaching honor should not be conferred on the unlearned. Snow in summer and rain in harvest represent the persecutions of the unbelievers at the time of the preaching of the gospel, which, when they perhaps more heavily pursue, impede the warmth of love in many and spoil the fruits of good work. Glory given to a fool is rightly compared to harvest because if the unlearned is given the chair of teaching, the church is equally harmed by the persecution of the unbelievers, which the disaster of the Arian tempest has proved to be very true.
Proverbs 26:2 — Commentary on Proverbs
For as a bird flying to lofty places, etc. Words are rightly compared to birds because they fly through the air sounding, from the mouth of the speaker to the ears of the listener; but they differ in this, that it can happen that a bird flying anywhere settles where no necessity or use is served to it. However, the words we speak do not disappear and vanish dispersed anywhere into the wind, but all return to their author, and either benefit the speaker if spoken well or burden them if spoken poorly, so that we are forced to account for every idle word on the day of judgment. How much more do curses oppress not only those maliciously aimed at the innocent but even those indiscriminately uttered by negligent customary practice against anyone. For indeed, the revilers will not inherit the kingdom of God (I Cor. VI). Not without reason does he say, a curse uttered in vain, for there is also a curse not uttered in vain, but released in just wrath of divine strictness against the impious; as that of blessed Peter against Simon Magus, Your money perish with you (Acts VIII); and those pronounced against apostates and heretics by ecclesiastical censure, anathema [anathemas]; about which the Lord says to the same Church, Whatever you bind on earth shall be bound in heaven (Matt. XVI, and XVIII).
Proverbs 26:4 — Commentary on Proverbs
Do not answer a fool according to his foolishness, etc. Answer a fool according to his foolishness, lest he be wise in his own eyes. These should not be seen as mutually contradictory, not to answer a fool according to his foolishness, and to answer a fool according to his foolishness: for both correspond according to the diversity of times and persons, while the fool is also disregarded because he does not receive wisdom, and foolish pride is checked by another kind of foolishness, just as the Apostle also says, I have become a fool, you compelled me (II Cor. XII).
Proverbs 26:7 — Commentary on Proverbs
Lame in his feet and drinking iniquity, etc. It may happen that any wise person sends a fool on a mission, not knowing that he is a fool; yet he does not lose the glory of his wisdom, since he believed in the good from the unknown, which he had heard. But he who knowingly sends a heretic to preach to the people is lame in his feet and drinks iniquity, because he has lost both the outward walk of good work and the inner sense, being drunk on foolishness.
Proverbs 26:8 — Commentary on Proverbs
As he who casts a stone into the heap of Mercury, etc. He who grants the honor of teaching to the foolish, that is, to the heretic, sins no less than he who worships the gods and idols of the pagans in vain.
Proverbs 26:9 — Commentary on Proverbs
As if a thorn should spring forth in the hand of a drunkard, etc. A thorn springs forth in the hand of a drunkard when, in his works, who serves carnal seductions, the pricks of sins arise. To these rightly is compared a parable which the foolish propose, for although the foolish may know how to utter wise words, they do not know how to avoid the pricks of sins by which they either lacerate themselves or their neighbor. For often indeed, the imprudent one, in saying good things, either secretly seeks his own praise from men or the censure of others.
Proverbs 26:9 — On the Tabernacle 2:5
Now the boards [of the tabernacle] were made out of acacia wood, that is, a thorny sort [of wood], and according to the Savior's pronouncement thorns are the cares of this world, its pleasures, riches and false delights. But the pricks of sins may also not incongruously be compared with thorns, for it is written here that thorns grow in the hands of a drunkard, that is, sins in the works of a fool. Because the holy preachers are eager both to expurgate themselves from the pricks of vices and to strip away all the cares and delights of the world so that with a free mind they might be able to be expanded in the love of God and neighbor and to run far and wide to preach the word, it is therefore rightly said that the boards of the tabernacle were made out of acacia wood (that is, out of thorny [wood]), for they were indeed made of thorns, but thorns from which all the thorny barbs had been completely stripped away, so that they shone with a pure whiteness.
Proverbs 26:11 — Commentary on Proverbs
As a dog returns to his vomit, etc. When a dog vomits, he surely ejects the food that was weighing down his chest; but when he returns to his vomit, he is again burdened by what had relieved him; and those who lament their sins, surely confess and cast out the wickedness which was badly satisfying them and which was weighing down the innermost parts of their mind, which, after confession, they resume while they long for it.
Proverbs 26:12 — Commentary on Proverbs
Have you seen a man who thinks he is wise in his own eyes, etc. The Lord explaining this, says: For judgment I have come into this world, that those who do not see may see, and those who see may become blind (John IX).
Proverbs 26:13 — Commentary on Proverbs
The sluggard says, A lion is in the way, etc. Many, when they hear words of exhortation, blame the devil, saying that they indeed wish to begin the path of righteousness, but are hindered by Satan so that they might not accomplish it; and thus, with such words of excuse, they always turn on the hinge of their own sloth like a door; proposing now to go out to work and now to return to rest, they never cease to lie in their own perversities.
Proverbs 26:16 — Commentary on Proverbs
The sluggard thinks himself wiser, etc. He speaks of seven men delivering sentences, who, full of the sevenfold grace of the Spirit, have ministered to us the knowledge of holy Scripture. The fool thinks himself wiser than these because, often, some so turn aside their minds from performing what the Lord has commanded that they argue that not even all these things can be done or ought to be fulfilled by man. And as if wiser than those who have written the divine words, they claim that man cannot do what those, dictated by the Holy Spirit, have commanded man to do; indeed also what many men have been shown to have accomplished with the help of the grace of the same Spirit.
Proverbs 26:17 — Commentary on Proverbs
As he who takes a dog by the ears, etc. The Apostle says, Do not strive about words to no profit, to the ruin of the hearers (II Tim. II). Therefore, whoever is simple-minded, and if the ear of one of the two who are quarreling is captured by his biting word, he quickly begins to bark like a dog and generate contentions; but the wise man avoids this altogether.
Proverbs 26:22 — Commentary on Proverbs
The words of a whisperer are as simple, etc. He calls the whisperer an instigator of strife and double-tongued, who pretends to praise words and seeks to hear that from which he can sow discord.
Proverbs 27:1 — Commentary on Proverbs
Do not boast about tomorrow, etc. Do not ever be secure about the future, because even if you see yourself serving the Lord today, you cannot at all foresee what you might become in the future or how you may end your life. For blessed is the man who is always fearful (Prov. XXVIII).
Proverbs 27:3 — Commentary on Proverbs
The stone is heavy, etc. It is indeed quite grievous for anyone to be weighed down by even a single capital crime, as if by the weight of a stone, or to be burdened by countless lighter sins, like pebbles or sand; but the anger of a fool is heavier than both, because these sins, once revealed as certainly evil as they are, more sharply prick the soul to chastise. Truly, because it is not a physical but a spiritual vice, the less it is perceived, the more it weighs down. Hence, he does not simply say anger, but the anger of a fool, is heavier than stone and sand. For the wise endeavor to examine and discipline their mental impulses as diligently as their actions and words.
Proverbs 27:4 — Commentary on Proverbs
Anger holds no mercy, etc. This is not said of all anger, for of a most mild and modest man it is written that he went out from Pharaoh in great anger (Exod. X). But he speaks of the anger of a fool, which he mentioned in the preceding verse, which loses the bowels of compassion once it has flared up, only knowing to loosen its reins in its own fury. Otherwise, useful and necessary anger is meant, Better is anger than laughter (Eccli. VII), because by the sadness of the countenance, the mind of the delinquent is corrected.
Proverbs 27:5 — Commentary on Proverbs
Better is open rebuke, etc. Hidden love in this place is called improper love, such as adulterous love, which due to its shamefulness is rightfully hidden from the wise to avoid reproach; to which rightfully open rebuke is preferred, as it is undoubtedly better to rebuke someone openly with the intent of correction than to sin secretly out of a shared intent.
Proverbs 27:6 — Commentary on Proverbs
Better are the wounds of a friend, etc. It is better to endure wounds and affliction from the Lord, who as a father instructs us as children, than to be deceived by the flattery of the devil, who, to deprive us of our heavenly inheritance, is accustomed to favor our errors, as if what we do is a light evil, and the tribulation we endure beyond the measure of our sins is inflicted by the Lord's discretion.
Proverbs 27:7 — Commentary on Proverbs
The soul sated will trample upon the honeycomb, etc. The soul of the rich, who have their consolation and are told by the Lord, Woe to you who are full, for you shall hunger (Luke VI), spurns the sweetness of the heavenly kingdom when preached; but the soul of those who hunger and thirst for justice finds it sweet to endure even the adversities of the world for the Lord, indeed to suffer death itself, knowing that through the cup of bitterness they will come to the joys of eternal salvation.
Proverbs 27:8 — Commentary on Proverbs
Like a bird flying away from its nest, etc. Just as a bird that neglects the eggs or chicks it was fostering and leaves them to be taken by other birds or animals, so indeed he who abandons the protection of the virtues in which he was progressing becomes a betrayer to the same virtues he seemed to possess, surrendering them to unclean spirits. Hence elsewhere it says: If the spirit of the ruler rises against you, do not leave your place. Which is clearly to say, If the temptation of the prince of this world, that is, the devil, presses upon you, be careful not to abandon the good work in which you were laboring.
Proverbs 27:10 — Commentary on Proverbs
Better is a neighbor close by, etc. It is better for you to have a neighbor who binds your soul with fraternal association than a brother who neglects to share common rights of faith and piety with you. The Lord clearly proved this in the parable of the wounded man by robbers, who was going down from Jerusalem to Jericho; and of the Samaritan, who took care of him.
Proverbs 27:14 — Commentary on Proverbs
He who blesses his neighbor with a loud voice, etc. He who blesses his neighbor with a loud voice extols him with the favor of excessive praise; either by favoring his evil deeds against justice, or by praising his good deeds more than is just. But he is likened to one who curses, because he greatly harms him, to whom by praising he either gives confidence in an evil action or diminishes the simplicity of a pure heart in a righteous work: namely that the good, which he had begun with an eye to the heavenly reward, he completes for the love of transitory praise.
Proverbs 27:17 — Commentary on Proverbs
Iron sharpens iron, etc. The consultation and advice of the wise is quite good, where they instruct each other by consulting, iron sharpens iron.
Proverbs 27:20 — Commentary on Proverbs
Hell and destruction will not be full, etc. The torments of hell will not be filled, by receiving an end; similarly, the intentions of those who are wise in human matters are insatiable in the desire to sin. And hence they pay the penalties without end because they had the will to sin without end, if they had the nature to live without end.
Proverbs 27:23 — Commentary on Proverbs
Diligently know the countenance of your flock, etc. It is said to the pastor of the Church: Diligently care for those who it happens to you to be in charge of. Know the minds and actions of each one, and if you find anything in them of defiling vice, remember to correct it swiftly. For you will not always have the power to feed the Lord's sheep, but the eternal crown is which you will receive, if you have served well the office entrusted to you in your time.
Proverbs 27:25 — Commentary on Proverbs
The meadows are open, etc. The pastures of the heavenly sacraments, which were long closed by legal types, are now open. The novelty of evangelical truth and grace has appeared; the writings of the old fathers are gathered into the pasture of the Lord's flock; indeed taken from the proud Jews by the sickle of divine retribution, and given to the humble people of the Church for spiritual sustenance; according to what the Lord said to them, The kingdom of God will be taken from you and given to a nation bearing its fruits (Matt. XXI).
Proverbs 27:26 — Commentary on Proverbs
Lambs for your clothing, etc. He calls the innocent lambs, the penitent kids. You will be clothed with the fleece of the lambs, while you, the pastor, improve by the good manners of obedient disciples, and seeing their laudable deeds, you yourself will be more glorious both in the adornment of virtues and in the warmth of love. You will buy the field with the kids, while calling sinners to repentance, you acquire a higher place for yourself in the land of the living.
Proverbs 27:27 — Commentary on Proverbs
Let the milk of the goats suffice you for your food, etc. Feed the flock entrusted to you with such diligence, that neither new milk in summer nor in cold will be lacking to you, but always it will suffice for you and yours; that is, insist so diligently on doctrine, that you also promote former penitents to the office of teaching; so that through them, who formerly seemed to be placed on the left side of the judge due to the foulness of vices, reasonable and sincere milk of the word may now be ministered to those with little understanding. The milk of the goats becomes food for the handmaidens, when those who serve the Lord not yet with perfect love, but still with servile fear, are refreshed with the example or words of those who have been saved through repentance, and are united to advance to the greater growths of virtues. Some have placed what is said: The meadows are open, and the green herbs have appeared, and the hay is gathered from the mountains: lambs for your clothing, and kids for the price of the field; thus, "The monuments are open, the revived bodies have appeared, the sinners are separated from the saints, hay to be burned from the high places. The lambs are separated to the right, the kids to the left: lambs for the king's clothing, because he said, I will inhabit in them; the kids are sold for the price of the saints whom they harmed (or killed?) by fire."
Proverbs 28:1 — Commentary on Proverbs
The wicked flee when no one pursues. He who is not strong in faith sometimes deserts faith of his own accord, even if no persecutor pursues him, when he renders himself similar to the infidel by thefts, perjuries, fornications, poisonings, and other such crimes.
Proverbs 28:5 — Commentary on Proverbs
Evil men do not understand judgment, etc. The elect observe everything, that is, both the future distinction of universal judgment and by what deeds rest or eternal punishment will be repaid.
Proverbs 28:9 — Commentary on the Catholic Epistles, James 1:6
Let [anyone] beg, however, in faith, in no way hesitating. Let him, by living well, show himself to be worthy of being heard when he begs. For anyone who remembers that he has not obeyed the Lord's commands rightly loses hope that the Lord pays attention to his prayers. For it has been written, "The prayer of one who closes his ear that he may not hear the law will be detestable."
Proverbs 28:10 — Commentary on Proverbs
He who deceives the righteous onto an evil path, etc. He who deceives the lovers of justice through heretical doctrine so that they deviate from the truth incurs the punishment he deserves for his evils; yet whatever good he was doing, whether by writing useful things or by living temperately, benefits others: to those, indeed, who, reading or hearing these things, take examples of salvation even from him whom they know to have perished.
Proverbs 28:12 — Commentary on Proverbs
When the wicked rule, the people fall. Just as many begin to give glory to God when they see the righteous rejoicing in the progress of virtues, so whenever the wicked hold power, they expose many as accomplices in their infidelity. Which can rightly be understood of pagans, heretics, and evil Catholics.
Proverbs 28:14 — Commentary on Proverbs
"Blessed is the man who is always fearful," etc. The wrath of the upcoming judgment will then be so much stricter as it is now scarcely feared amidst sins. Hence, it is said elsewhere, "In the day of prosperity, do not be unmindful of adversity; and in the day of adversity, do not be unmindful of prosperity" (Ecclesiasticus 11). Thus, both should be joined so that one always supports the other.
Proverbs 28:15 — Commentary on Proverbs
"A roaring lion and a ravenous bear," etc. It can be understood of pagan and heretical princes who often test the patience or wisdom of the poor people, that is, the holy Church, with savage cruelty.
Proverbs 28:17 — Commentary on Proverbs
"A man who slanders blood," etc. Whether the land of the field or the land of the body, whoever cultivates it shall be satisfied; one with grain, the other with virtues. Whoever despises both shall be filled with poverty.
Proverbs 28:20 — Commentary on Proverbs
"A man who hastens to be rich," etc. For surely, he who ambitiously seeks to increase wealth neglects sin, caught like birds, when he begins, eager for the bait of earthly things, he does not realize he is being strangled by the snare of sin; when he desires any goods of this present world, he does not know what losses he will suffer in the future.
Proverbs 28:28 — Commentary on Proverbs
"When the impious rise, men hide themselves," etc. The same men whom he calls just, who indeed maintain the just and established order of human condition from God. Hence, in the book of the blessed Job, it is said of any penitent perverse person, "He will regard men and say, 'I have sinned'" (Job 33). This is openly to say, "He will regard those who rightly keep the nature of human creation, and recognize himself as having been likened to beasts by sinning." The sense is clear, therefore, that in the fervor of the impious persecution, the faithful often hide; either not daring or not permitted to go out publicly; the Lord saying, "When they persecute you in this city, flee to another" (Matthew 10). But where, after the destruction of the authors, the persecution has ceased, the glory of the faithful shines more brightly after the pressures. Yet many infidels, having seen the condemnation of infidelity, receive the grace of faith; as it is written, "When the pestilent is scourged, the simple becomes wiser" (Proverbs 19). You are proven to be naked of the ornament of virtues because what you promised to the Lord, you were unable to fulfill. However, this is said not so that you should not undertake the care of governing souls when it is regularly imposed upon you, but so that you should not rashly usurp the role of teacher and prelate, with no one commanding it.
Proverbs 29:5 — Commentary on Proverbs
The man who speaks with flattering and deceitful words to his friend, etc. He who praises his neighbor with deceitful words, indeed sets traps for him, so that by the danger of cautious work, as he becomes more careless with words, he may fall into them. But let us see whether the nets of the deceitful ensnare him whose steps they are spread before, or rather encompass the one who spreads them. It follows:
Proverbs 29:6 — Commentary on Proverbs
The trap will ensnare the sinful and unjust man, etc. Therefore, the trap of sinners does not harm the just man, even if it destroys him bodily. But the snares they prepare for their neighbors damn the reprobates themselves forever; while the just rejoice, praising the right judgment of the Creator either for their own deliverance or for the ruin of the wicked. Finally, the ancient edition clearly stated the conclusion of the previous verse as, The nets encircle his own feet. For from the ambiguous Greek, which is αὐτοῦ, it can be interpreted either way: for he who digs a pit for his neighbor will fall into it himself, as said elsewhere.
Proverbs 29:9 — Commentary on Proverbs
A wise man contending with a fool, etc. A wise teacher, if he contends with an unbelieving and obstinate man, whether he speaks of the torments of the reprobates or the joys of the good, labors in vain against the senseless; whether he advises the coverings of repentance, or speaks of the rewards of good work, he is not heard by the fool. Hence the apostles also said to the Jews, We lamented to you, and you did not mourn; we sang to you, and you did not dance (Matt. XII).
Proverbs 29:11 — Commentary on Proverbs
The fool utters all his spirit. Driven by impatience, the whole spirit is uttered outwardly. It is thus more quickly expelled by disturbance because no inner discipline of wisdom restrains it.
Proverbs 29:13 — Commentary on Proverbs
The poor man and creditor meet each other, etc. The poor man is the humble listener of the word of God; the creditor, however, is he who commits the money of the same word by preaching to him; they meet each other when they converge into the same grace of piety. And God is the illuminator of both, because neither that one could preach without divine piety, nor could this one believe. Indeed, the truthful sentence of Truth remains, which says, "Without me, you can do nothing" (John 15).
Proverbs 29:14 — Commentary on Proverbs
The king who judges the poor in truth, etc. And the Psalmist about Christ the king, "Your throne, O God, is forever and ever; a scepter of equity is the scepter of your kingdom" (Psalm 45).
Proverbs 29:15 — Commentary on Proverbs
The rod and reproof give wisdom, etc. About this rod, the Apostle to the Corinthians: "Do you want me to come to you with a rod, or with love in a spirit of gentleness?" (1 Corinthians 4). For the child, whom he frequently admonishes to be corrected and instructed, is the people of God, who, if not chastised by the constant admonitions and rebukes of the priests, generates confusion for the Church, by those outside detracting from the religion of the Christian faith. Hence, it is rightly added:
Proverbs 29:18 — Commentary on Proverbs
When prophecy fails, the people will be scattered, etc. Because indeed, when priestly instruction ceases, the discipline of the divine law will immediately dissolve, for the people ought to reach the rewards of blessedness.
Proverbs 29:20 — Commentary on Proverbs
Do you see a man quick to speak, etc. Indeed, stupidity is a grave vice, but verbosity is not lighter. For it often happens that a dull person, even one ignorant of letters, more quickly accepts the words of salutary reproof than one who, endowed with an abundance of speech, arrogantly prefers to spout what he knows or thinks he knows, rather than to listen to the words of the wise.
Proverbs 29:21 — Commentary on Proverbs
He who delicately nurtures his servant from youth, etc. He who delicately nurtures his body from youth, which he ought to have subjugated to the soul, will feel this lascivious and indomitable spirit when he reaches the years of adolescence. Another translation beautifully has this verse, "He who is indulged from youth will be a servant; in the end, however, he will be afflicted." For indeed, he who regrets his evils too late within himself, remembering that he was unwilling in his still tender age to restrain his pleasures by the rule of the prudent.
Proverbs 29:22 — Commentary on Proverbs
An irascible man provokes fights, etc. The door to all vices is anger, which, if closed, will allow quiet for virtues within; but if opened, the mind will be armed for every crime.
Proverbs 29:23 — Homilies on the Gospels 2:15
That we ourselves may become worthy of following in his footsteps and ascending to heaven, let us in the meantime become humble on earth for our own good, always mindful that, as Solomon says, "Humiliation follows the proud, and honor follows the humble in spirit."
Proverbs 29:24 — Commentary on Proverbs
He who associates with a thief hates his own soul, etc. Wisdom teaches its helper not only to abstain from sins but also to refrain from the company of sinners, lest he should deserve to hear from the strict judge, "If you saw a thief, you ran with him, and with adulterers, you placed your portion" (Psalm 50). For not only the thief himself but also he who is conscious of theft is liable, who, when the owner who lost the money seeks it, does not want to inform him, though he can. But lest anyone pleads fear of a more powerful person and claims he cannot separate from the company of thieves or reveal what he knows, it is openly added:
Proverbs 29:25 — Commentary on Proverbs
He who fears man will quickly fall, etc. To whom fits the gospel saying, "Do not fear those who kill the body, but cannot kill the soul" (Matthew 10).
Proverbs 30:1 — Commentary on Proverbs
The words of the Gatherer, the son of Vomenti. Hitherto are the Proverbs of Solomon, which the men of Hezekiah king of Judah copied. From henceforth, again, the words of Solomon, by himself, which is called in Greek Ecclesiastes, now translated into Latin under that name, is called the Gatherer. For the church is called a congregation.
Proverbs 30:2 — Commentary on Proverbs
I am the most foolish of men, etc. For the sons of this world are wiser in their generation than the sons of light (Luke XVI). And the Apostle says, If anyone seems to be wise in this world, let him become foolish, that he may be wise (1 Cor. III). And he himself about himself and his fellows, in whom is God, We preach Christ crucified; to the Jews a stumbling block, and to the Gentiles foolishness (1 Cor. I).
Proverbs 30:3 — Commentary on Proverbs
I have not learned wisdom, etc. Solomon did not learn wisdom from man, but received it from God who freely offers, so that he might know the knowledge of the saints. But also the Apostle who says, We are fools for Christ's sake, he again says, We speak wisdom among the perfect; yet not the wisdom of this world, and the rest (1 Cor. II).
Proverbs 30:4 — Commentary on Proverbs
Who ascended into heaven, and descended? This is the knowledge of the saints, which is considered foolishness by the wise of this world, because evidently the Son of God, in assumed flesh, after His death and resurrection, ascended into heaven, and at the time of our resurrection will descend from heaven to judge the living and the dead. Who has gathered the wind in his hands? Every spirit, human and angelic, and of animals and storms, is contained by the power of God so that it may not fail.
Proverbs 30:5 — Commentary on Proverbs
Every word of God is a fired shield for those who hope in him. This all of Christ's Church knows, and especially those who, with God dwelling in them, despise earthly wisdom, because every divine word kindles the hearts of the elect with the fire of charity, and enlightens with the knowledge of truth, and consumes the filth of vices, and protects against the snares of enemies and all adversities. But it should be observed more attentively because the peculiarity of the Greek language, which is pepyromenon, is not explained in Latin by one word; hence it is now translated as ignitum, now as ignited by fire, as Your word is vehemently ignited (Ps. CXVIII), and Silver tried by fire (Ps. XI). Both of which are said in Greek by one word, pepyromenon. And what sounds very similar to this saying of Solomon is, The words of the Lord are tried by fire (Ps. XVII): that is, pepyromena. Therefore, purified as though melted, in fire, it is cleansed; for just as any metals melted by fire do not contain in themselves any foreign and useless dross, all that remains in them is true and perfect, and cleansed from all stain of faults; so the word of God, testifying the faith of eternal goods in itself. Hence it is that the Lord says, Not one iota or one apex will perish from the law until all things are accomplished (Matthew V). For all things are true, and outside of all ambiguity, kindled by superfluous vanity.
Proverbs 30:6 — Commentary on Proverbs
Do not add anything to his words, etc. Do not corrupt the conversations of the holy Scriptures, which some heretics are known to have done so that they would not be convicted by them.
Proverbs 30:7 — Commentary on Proverbs
I have asked two things of you, do not deny them to me, etc. These things still a man with whom God is, his speech radiated by fire, addresses to the Lord himself with a converted voice, beseeching that he may never prefer the unity of the world or lying words to the truth of the heavenly Scripture; nor again, either through abundance or lack of passing things, may he fall into oblivion of eternal things.
Proverbs 30:11 — Commentary on Proverbs
A generation that curses its father, etc. When previously he asked for the purity of life to be given to him by the Lord, he suddenly turns his gaze to contemplate the wickedness of the perverse, how many miseries they are involved in, how far they are from the truth, insinuating that they do not honor their parents.
Proverbs 30:12 — Commentary on Proverbs
A generation that seems pure to itself, etc. Because God scatters the bones of men pleasing to themselves.
Proverbs 30:13 — Commentary on Proverbs
A generation whose eyes are lofty, etc. As the Psalmist says: Lord, my heart is not exalted, etc. (Psalm CXXX).
Proverbs 30:14 — Commentary on Proverbs
A generation that has swords for teeth, etc. Concerning this the Psalmist, Sons of men, their teeth are weapons and arrows, and other things (Psalm LVI). These are the persecutors of the Church of Christ. But if you consider more diligently, you will find these generations to be the most wicked congregations of Jews and heretics. Therefore, the generation of the Jews curses its father, that is, him who says, Israel is my firstborn son (Exodus IV), when it denied his Son living in the flesh. And it did not bless its mother, namely the synagogue, whose former faith concerning Christ it took away, which it had from the fathers and prophets. The generation of the Novatians seems pure to itself, saying: They do not need repentance. And yet it cannot be pure from the filth of sins, which, by denying the fountain of repentance to sinners, closes off forgiveness. Likewise, the generation of the Arians has lofty eyes, and eyelids raised above God, inquiring who was before, and saying there was a time when the Son was not, or what the power of the Holy Spirit is, whether equal or unequal. Likewise, the generation that has swords for teeth, is the congregation of the wicked, which strives to impart its perfidy to others; and just as bodies are wont to be cut down by swords, so it strives to subject the souls of those who hear the poison of its wicked speech to eternal death.
Proverbs 30:15 — Commentary on Proverbs
The leech has two daughters, etc. The leech is the devil, who is incessantly inflamed with the thirst for sinning and persuading to sin. He has two daughters because there are two special allurements of the human race; they imitate the ardor of this ancient enemy, namely lust and avarice. For lust, the more its reins are loosened, the more noxious it becomes; and as one of the poets says, The love of money grows as much as the money itself grows. There are three insatiable things, etc. Fire does not say, It is enough; hell never overflows: similarly the nearby harlot, her body is not satisfied with delights; and the greedy man never says, It is enough. Some interpret hell as the devil, because he is insatiable in the seduction of humans. The mouth of the womb and the land, which are not satisfied with water, as above; fire that does not say, It is enough: the fire of hell, which never ceases, but with infinite ardor burns those who did not want to put an end to their sins.
Proverbs 30:17 — Commentary on Proverbs
The eye that mocks a father, and despises the birth of his mother, etc. The perverse, while they reproach divine judgments, mock the Father; and any heretics, while despising the preaching of the holy Church with ridicule, despise the birth of the mother, because from her come those who speak against her. They went out from us, he says, but they were not of us (John ...). Whose intention, while the Catholic preachers rebuke them coming from the streams of the divine Scriptures, they pluck out the hateful eye of the raven from the torrents, and the sons of the eagle eat it. For the holy teachers are called ravens, because through the grace of humility, they confess the blackness of sin in themselves. But the sons of the eagle, because they are reborn through his grace, who in the habit of assumed flesh flies to the heavens. Hence elsewhere they are called the sons of the bridegroom.
Proverbs 30:18 — Commentary on Proverbs
Three things are difficult for me, etc. As far as history is concerned, it is as it is written; but because he speaks through parables, the way of an eagle in the sky is difficult to find: that is, the subtlety of the enemy, which flies around the hearts of heavenly men, is discovered with great labor. Similarly, the way of a serpent on the ground, that is, the cunning of the poisonous enemy, never ceasing to lay snares for those he sees founded on the rock of faith. Likewise, the way of a ship in the midst of the sea, that is, the way of iniquity, which runs through the bitter waves of this world, driven by the blasts of unclean spirits, with such subtlety that its path can hardly or not at all be discovered. For that the eagle signifies the malicious enemy, the prophet testifies, who says: Our persecutors were swifter than the eagles of the sky (Lamentations IV), that is, men who persecuted us were so cruel that they seemed to be more savage than the demons themselves. That the serpent often signifies the devil is proven both in the transgression of the first man and when a wise man said, Flee from sin as from the face of a serpent (Ecclesiasticus XXI). The ship, which signifies lightness, indicates those who are tossed about by every wind of doctrine, as the prophet demonstrates when he says, "And the Chaldeans in their ships glorifying" (Isa. XLIII); that is, the unclean spirits exalting themselves from the fragility and instability of the human mind, and rejoicing as victors over its ruin. Just as those things are so pure that they cannot be found, so is it difficult to comprehend how a youth who has deserted the way of truth can deviate with a wandering mind into countless thoughts every hour. Such is also the way of an adulterous woman, who eats and wipes her mouth and says, "I have done no wickedness." The adulterous mind is always unstable and wandering like those mentioned above. Whoever can conceal the vile act that they committed denies having done any crime.
Proverbs 30:24 — Commentary on Proverbs
Four things are the smallest on the earth, etc. The righteous often seem smaller on the earth than the wicked, that is, humbler and more despised by this world; but yet they are wiser than the worldly-wise, in that they savor eternal and heavenly goods, and for the sake of desiring these which the others do not know, they strongly desire to endure all the adversities of the world.
Proverbs 30:25 — Commentary on Proverbs
The ants, a people not strong, etc. And the people of the Church show themselves weak temporally amidst raging adversaries in order to maintain mental fortitude; with the Lord saying through the Gospel, "But I tell you, do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also" (Matt. V). Those who prepare the fruits of good works in this life, by which they may merit to have eternal life.
Proverbs 30:26 — Commentary on Proverbs
The coney, a weak people, etc. And this too denotes the people of the Church, who are called weak; either because, as we said earlier, they do not seek to avenge their own injuries; or because they have learned not to trust in their own strength, but to hope for salvation in the aid of their Redeemer. And this is to place their habitation in the rock, to say to the Lord, against the assaults of life, with the Psalmist: "Be to me a rock of refuge, a strong fortress to save me; for you are my rock and my fortress" (Psalm. . . .). Instead of coney, the ancient translation used "chirogrillus." It is an animal not bigger than a hedgehog, resembling a mouse and a bear, abundant in the regions of Palestine; and they habitually live in rock crevices and earth holes. It should be noted that in the psalm, where we sing, "The rock is a refuge for the hedgehogs" (Psalm CIII), in some manuscripts we find coneys, in others chirogrillus. And even in this saying of Solomon, some manuscripts have hedgehog instead of coney. For in the book of Hebrew names, we find the same Hebrew word, sapham in Jeremiah, translated as chirogrillus, coney, and hedgehog by Saint Jerome.
Proverbs 30:27 — Commentary on Proverbs
The locusts have no king, etc. Some interpret the locust as the people of the Gentiles, who once existed without a king, that is, without Christ, without a prophet, without a teacher, and now gathered into the unity of faith, they hurry to a spiritual battle against the devil. But in the locust, the harmonious unity of hermits can also be understood, who, though governed by no human preceptor in their retreats, nevertheless customarily fight for Christ in tireless persistence in their respective places and consume the pernicious seeds of carnal desires.
Proverbs 30:28 — Commentary on Proverbs
The lizard advances with its hands, etc. The lizard advances with its hands because it does not have wings to carry it. And it dwells in the king's palaces, signifying the humility of those who, though naturally slow in intellect, by the diligence of their effort, either to the knowledge of divine Scriptures or to the grace of virtues, attain the entrance to the kingdom of heaven. Many times indeed birds, elevated by their wings for flight, dwell below. And the gecko, which does not have wings to fly, clings to the building of a king with its hands: because indeed often some clever people, while they become sluggish through negligence, remain in depraved acts, and the simple ones, who are not aided by the wings of intellect, are lifted to the walls of the eternal kingdom by the virtue of their actions.
Proverbs 30:29 — Commentary on Proverbs
There are three things which go well, etc. In this place, a lion is introduced, about whom it is written, "The lion of the tribe of Judah has conquered" (Revelation 5). He is called the mightiest of beasts, because in him what is weak of God is stronger than men (1 Corinthians 1); he fears no encounter; for he says, "The prince of this world is coming, and he has nothing in me" (John 14). The rooster girded with loins, that is, the holy preachers announcing the true dawn among the darkness of this night; who are girded with loins, because they restrain the flowing of luxury from their members. And a ram, and there is no king who resists him. Whom else do we accept in this place as the ram, if not the order of priests first within the Church? About whom it is written, "Bring to the Lord the sons of rams" (Psalm 29), who lead the flock of sheep following them by their examples; to whom, living spiritually and rightly, no king at all can resist, because any persecutor who confronts them cannot impede their intention. And because after these, even the Antichrist will appear, he adds this fourth saying:
Proverbs 30:32 — Commentary on Proverbs
And the fool who appears after he has been raised on high, etc. For he indeed will be lifted on high when he will falsely claim to be God. But raised on high, he will appear as a fool, because in his very exaltation, he will fall by the advent of the true judge; if he had understood this, he would have put his hand over his mouth, that is, if he had foreseen his own punishment when he began to grow proud, he perhaps would not have been lifted in such boasting of pride. Let it not disturb you what was said earlier, the fourth one that walks successfully: for he said that three walk well, and the fourth successfully; for not everything that is successful is good; nor in this life is everything that is good, successful. For the lion, the rooster, and the ram walk well, but not successfully here, as they endure wars of persecutions; but the fourth one walks successfully, and not well, because the Antichrist walks in his deception, but for the short time of the present life, that deception prospers for him.
Proverbs 30:33 — Commentary on Proverbs
But he who presses the breasts strongly to extract milk, etc. We press the breasts strongly when we ponder the words of sacred speech with subtle understanding, by which pressure while we seek milk, we find butter, because while we seek to be nourished even with slight understanding, we are anointed with the richness of internal abundance: which is not to be done excessively nor always, lest while we seek milk, blood follows from the breasts, because while the words of the sacred text are dissected more than they should be, they fall into carnal understanding. For he who milks vehemently draws blood, because what is perceived from excessive examination of spirit becomes carnal.
Proverbs 31:1 — Commentary on Proverbs
The words of King Lemuel, etc. Lemuel is interpreted as, "in whom is God." And he is the same who is spoken of above, called by the same name translated into Latin, "The vision which the man spoke, with whom is God." But the mother, who taught him this vision, is understood no better than as divine grace, which invisibly instructed him in the heart with the understanding of wisdom which he himself would minister outwardly to men. Although even his physical mother, Solomon, can rightly be understood to have taught him this when he was a child. Which indeed he, because he knew it to be wisely spoken, wanted to mix into the work of his parables. And therefore rightly, after it is said in the title, "The words of King Lemuel," it is immediately added, "The vision with which his mother instructed him," because when he was anointed to the kingdom, he received the spirit of wisdom, he saw in the same spirit how prudently his good mother had taught him.
Proverbs 31:2 — Commentary on Proverbs
What, my beloved; what, beloved of my womb? You understand, "What shall I say to you, my son, who was born from my womb, chosen for the kingdom?"
Proverbs 31:3 — Commentary on Proverbs
Do not give your substance to women. The sense of the letter is clear, but we are also forbidden to contaminate the substance of our virtues with the corruptions of vices.
Proverbs 31:5 — Commentary on Proverbs
Lest he drink and forget judgments, etc. Lest, intoxicated by earthly allurements, he forgets the poor of Christ, who himself became poor for us.
Proverbs 31:6 — Commentary on Proverbs
Give strong drink to those who are sorrowful, etc. Let them drink and forget their poverty, and remember their sorrow no more. Strong drink and wine in this place signify the supernal consolation of divine wisdom, which is to be exhibited to those hearts that refuse to be consoled in low things, and receive whatever occurs in the present with a bitter soul, clinging wholly with their minds to the joys of heaven which they do not yet see; according to the one who said, "My soul refused to be comforted; I remembered God and was delighted" (Psalm 76). Likewise, "Give strong drink to those who are sorrowful, and wine to drink to those who are bitter of soul," and so forth (Proverbs 31). To those who are oppressed with mourning and sadness for the fullness of their past deeds, abundantly pour the joy of spiritual knowledge, like wine that gladdens the heart of man, and refresh them with the intoxication of the saving word, lest perhaps overwhelmed by the continuity of mourning and deadly despair, they are swallowed up by more abundant sadness, who are such.
Proverbs 31:8 — Commentary on Proverbs
Open your mouth for the mute, etc. For the cause of the poor, who cannot speak for themselves in judgment, remember to speak, and take care to defend those who, with the view of the heavenly fatherland, strive to pass more quickly through this life's way. Otherwise, it commands to open the mouth for the mute people of the nations to preach the word of faith, who previously did not know how to sound the divine words, and to expend care for the salvation not only of the Jews but also of all nations throughout the world.
Proverbs 31:9 — Commentary on Proverbs
Open your mouth, judge justly, etc. Just as in the previous verse he commanded to open the mouth for the cause and liberation of the poor, so in this one he admonishes to justly chastise and judge the poor themselves when they err. As Moses also said: "You shall not show pity in the judgment of the poor" (Exodus 23); which the prophet suggests is done by the Lord when he says: "He will judge the poor with righteousness, and decide with equity for the meek of the earth" (Psalm 72).
Proverbs 31:10 — Commentary on Proverbs
Thus far the words of Lemuel. Hence the wisest of kings, Solomon, celebrates the praises of the holy Church in a few verses, but with the fullest truth. For it is established that the same poem consists of 22 verses, according to the order and number of the Hebrew letters, so that each verse begins with distinct letters. By the most perfect order of this alphabet it is typically indicated how extensively the virtues and rewards of either each faithful soul or the whole holy Church, which is completed from all chosen souls as one catholic, are here described.
Proverbs 31:11 — Commentary on Proverbs
"The heart of her husband trusts in her," etc. The husband of the holy Church is her Lord and Redeemer, who also deigned to become her price. Whence the Apostle also says to the believers, "For I have betrothed you to one husband, to present you as a chaste virgin to Christ" (2 Corinthians 11). Therefore, what he says, "The heart of her husband trusts in her," is undoubtedly drawn from human practice; just as he who has a strong, faithful, and chaste wife, confidently trusts in her because she can do nothing against his will, nor be contaminated even by adulterous thought, she would gladly endure all adversities for his love and desire to convert anyone to his friendship, thus undeniably does our Lord and Redeemer trust in the Church. For He knows the spirit of grace which He gave, He knows the power of charity which He infused into her breast. Therefore, He does not doubt that she will not only be incorruptibly firm in the integrity of faith but will also continually strive to gather more into the unity of that same faith. For this is what follows, "And she will not lack gain," the Church spoils the devil when through her preachers, she calls back those whom he had deceived to the path of truth. And well it is said, "Will not lack gain," for the Church will never cease to restore souls freed from the diabolical deceit to the faith of Christ until, with the completed course of the world, the fixed number of her members is also completed. However, because whatever good the holy Church or any faithful soul achieves, it receives it from above...
Proverbs 31:12 — Commentary on Proverbs
"She brings him good, and not harm," etc. For the soul renders good to Christ when, receiving the gifts of life from Him, it responds by living rightly, when it strives to impart to others that which through His help it can know or do. But well after saying, "She brings him good," immediately added, "And not harm," because surely there are those who, receiving good things from the Lord, repay evils, either by polluting the mysteries of faith which they received with heretical corruption, or by blaspheming the faith which they serve with false deeds; or by corrupting the good morals with which they serve with right faith through evil conduct. For neither do they return the good they received to the Lord, who do not care to persist in good beginnings until the end of the current life. Whence rightly after saying, "She brings him good, and not harm," to show the necessity of perseverance in good, it is added, "All the days of her life." Similar is the evangelical saying, "That we might serve Him in holiness and righteousness before Him, all our days" (Luke 1). By which proper duties, or by which fruits of justice or holiness, it is fitting for him to especially persist who diligently strives to repay the good he received from the Lord, it is subsequently shown when it is said:
Proverbs 31:13 — Commentary on Proverbs
"She seeks wool and flax," etc. The beginning of this verse, the strong woman, that is the holy Church, customarily takes and observes even according to the letter; according to the prophetic saying, "When you see the naked, cover him, and do not hide yourself from your own flesh" (Isaiah 58). However, she works not with superfluous and blind labor, but certainly with that counsel, that she may deserve to hear from her own husband, namely the Lord Christ, in judgment, "I was naked, and you clothed me" (Matthew 25); and "As you did it to one of the least of these my brethren, you did it to me" (Ibid.). But she works with the counsel of her own hands, that is, those persons, through whom she distributes alms to the poor. In this devoted work, he very profitably uses this advice, that when dispersing he gives to the poor, he is not praised by men at that time, but his righteousness endures from generation to generation, his horn is exalted in glory (Psalm III). Mystically, however, everything of simplicity and piety which we bestow on our neighbors can be received in the wool, which is the clothing of sheep. As punishment of our flesh can be indicated in the linen, which greenily springs from the earth but loses its native moisture through long and numerous exercises and reaches the grace of new whiteness. While we boil out the ingrained filth of vices through continence, we indeed make it worthy to be donned by Christ, according to that of the Apostle, "For as many of you as were baptized into Christ have put on Christ" (Galatians III). Therefore, the strong woman seeks wool and linen and works with the counsel of her hands, when the holy Church diligently seeks what fruits of piety she may exercise, how to cleanse herself from carnal allurements. And she does both of these with the most prudent counsel, that is, only in view of the reward of modernity. This reward is also more openly remembered in the following verse, when it is added, "She is like the merchant ship, etc." He calls the merchant a trader, who is so called by the ancients because he diligently attends to acquiring and multiplying goods. Therefore, the strong woman becomes like the merchant ship, for just as the merchant ship, laden with merchandise that is more abundant in its homeland, seeks other lands by sea so that, selling what it had brought, it may bring back more expensive goods home, so indeed the holy Church, thus every perfect soul rejoices to be laden with the riches of virtues, by which it may purchase greater gifts of divine grace. For it is an excellent commerce when the good deeds we are able to perform first receive this reward from the Lord, that we always progress to greater deeds, then also receive eternal life. Therefore, the holy soul becomes like the merchant ship, which crosses the waves of the present world by desire, and solely hopes to receive eternal joys in heaven, meditates on these, and strives to perform whatever it is capable of to acquire these more abundantly, to boldly overcome whatever adverse circumstances it encounters. Rightly it is said that she brings her food from afar, because in everything she does temporally good, she expects only the eternal reward, desires only the satisfaction of the living bread, indeed of Him who mercifully and powerfully promises his hearers, "Come to me, all you who labor and are heavy laden, and I will give you rest" (Matthew XI). But on the contrary, he receives his bread nearby and does not bring it across seas from afar, who appears to live justly purely for human approval. By no intuition of enduring life does he strive to surpass and trample upon those things that are slipping away excessively. Of such people, He himself terrifyingly thunders, "Verily I say to you, they have received their reward." And she rises while it is still night and gives prey to her household, etc. Just as the whole course of the fading world is varied by the alternating presence of day and night, and indeed, the…
Proverbs 31:16 — Commentary on Proverbs
"She considers a field and buys it, etc." The field means the possession of the heavenly inheritance. About which the patriarch blessedly speaks to his son Isaac: "Behold, the smell of my son is as the smell of a field which the Lord has blessed" (Genesis XXVII). For the odor of the saints is as the odor of a field which the Lord has blessed, because with the whole intent of their mind they contemplate what the fullness of blessing is in the homeland of the heavenly kingdom. Therefore the Church considered the field and bought it, because she diligently learned what are the joys of eternal life, and strove to labor whatever she could for their attainment. She even planted a vineyard from the fruit of her hands, because she established holy scripture from the fruitful deeds and words of her faithful, through which to strengthen the minds of her listeners in faith and love of their Redeemer. Nor is it irrelevant if by the name of vineyard we understand it to represent the Church itself, which is designated by the strong woman, and the offspring of the vineyard are the sons of the woman. The woman planted the vineyard when the early Church widely spread the seeds of faith through the world by sending out preachers. For she considered the field when she saw that the entire world, horrid with the thorns of vices, needed a spiritual cultivator. She indeed bought it when, sending teachers everywhere, she conferred the talent of the word on listeners, so that by believing she may subject them to the most blissful servitude of Christ. Moreover, she planted a vineyard in that field when she founded the Church among the newly believing peoples by the full instruction of evangelical truth. Which vineyard she planted from the fruit of her hands, because the apostles and their successors not only instructed the peoples verbally, but also joined the testimony of good works and the signs of miracles to their words of doctrine. But even up to this day and indeed until the end of the world, a strong woman considers a field and buys it, and from the fruits of her hands she plants a vineyard, because the holy Church is always diligently searching whom it can convert to the faith. And whoever it finds to be receptive, it buys them with the money of the word, into the service of Christ; and in them it strives to plant the vineyard of Christ, or rather to make them the vineyard of Christ. And because anyone who desires to teach another should first abstain from evil himself and exercise himself in good deeds, it is rightly added:
Proverbs 31:17 — Commentary on Proverbs
"She girded her loins with strength," etc. Therefore the Church girded her loins with strength when, intent on the desires of the heavenly, she scorned to succumb to carnal allurements; she strengthened her arm when she prepared herself to perform works of virtue. And it is well said first to gird the loins with strength and then to strengthen the arm, because the action of a good work can in no way be acceptable to the Lord if one does not first restrain oneself from the indulgence of lust, in both body and mind. Hence the prophet says, "Cease to do evil, learn to do good" (Isaiah I). And the Lord Himself says, "Let your loins be girded and your lamps burning" (Luke XII). By this, having girded loins signifies to not succumb to lust; by burning lamps signifies to shine with good works.
Proverbs 31:18 — Commentary on Proverbs
She tasted and saw that her trading was good, etc. What he says, "Her trading," surely refers to that field which he mentioned above: "She considered a field and bought it." Therefore, the holy Church tasted, a perfect soul tasted, that is, recognized from the innermost desire of the mind, that the trading of everlasting life is good, which we merit in heaven by forsaking temporal allurements. She tasted, that is, she clearly learned that it is good through the insistence of preaching to lead as many as possible into the way of truth. And therefore, the lamp of her devotion cannot be extinguished by any darkness of tribulations, nor even by death itself. For their lamp is extinguished in the night, even though it seems to burn by day, who, as the Lord says: "For a while believe, and in a time of temptation fall away" (Luke VIII); but even their lamp is extinguished at midnight who, when the judge comes, are found to have no oil of charity in the vases of their hearts, while, having lost the boast of false virtues, they undergo the torments of real darkness. But if we wish to interpret night here as rest, as is said above, "She rose from the night," that is, she prepared herself to work after rest, it is aptly said that the lamp of the holy Church is not extinguished in the night because even when she rests from the business of action, she is more freely devoted to the light of heavenly contemplation. While she ceases from public works, she takes care to more ardently dedicate herself either to the hearing of sacred readings or divine praise: like the example of the industrious woman who not only tends to necessary labors by day but also often at night, by the light of the burning lamp, takes equal care of the household.
Proverbs 31:19 — Commentary on Proverbs
She put her hand to strong things, etc. By strong things are meant the perfect works in the charity of Christ, to which the Church joyfully subjected herself in the expectation of certain heavenly reward; for example, "You have heard that it was said, You shall love your neighbor and hate your enemy. But I say to you, Love your enemies, do good to those who hate you," etc. (Matthew V); and concerning the preservation of virginity: "He who can accept this, let him accept it" (Matthew XIX); and concerning the disdain of riches: "If you wish to be perfect, go, sell what you have," etc. (Ibid.). For the people of the Synagogue, to whom it was said, "If you are willing and obey me, you shall eat the good things of the land" (Isaiah I), were much weaker in the work of justice, the less they were elevated by the hope of eternal reward. But the Church, which heard from the Lord, "Repent, for the kingdom of heaven is near" (Matthew III), rightly endures anything difficult for the sake of receiving it. Therefore it is again said of her strength, "The kingdom of heaven suffers violence and the violent take it by force" (Matthew XI). And her fingers, he says, grasp the spindle. Women are accustomed to hold the spindle in the right hand and the distaff in the left. For the wool wound on the distaff, which must pass into the spindle to be spun into thread, is often referenced in the Scriptures as the right hand signifying eternal life, and the left hand signifying the present gifts of God, namely, the abundance of things, peace of times, health of bodies, knowledge of the Scriptures, and understanding of heavenly sacraments. When we receive these and similar goods from the Lord, it is as if we carry the wool wrapped on the distaff in the left hand. But when we begin to practice them wholesomely for the love of the heavenly, we transfer the wool of the spotless Lamb from the distaff to the spindle, from the left to the right, because from the gifts of our Redeemer, from the examples of His works, we make for ourselves the robe of heavenly glory and the wedding garment of charity. The fingers, by which it is said she grasps the spindle, signify the very intent of discretion with which one works, for there is no part of our body more divided by joints and apt for flexing than the fingers. Therefore, whoever can truly say with the Apostle, "Our citizenship is in heaven" (Philippians III), from where also we eagerly await our Savior, the Lord Jesus Christ, surely the fingers of his right hand grasp the spindle, for by careful discernment, he has learned to labor for eternal goods. And well does he say "grasp," to emphasize more vivaciously with how much zeal and haste we must act during this uncertain life for the sure rewards with the Lord. What the strong woman, that is, the holy Church or any perfected soul, has wrought by the intellectual spindle is subsequently revealed:
Proverbs 31:20 — Commentary on Proverbs
"She opened her hand to the needy," etc. This can indeed be understood concerning works of alms which are generally done for the poor, but it is better understood concerning the word of the Lord, which confers the garment of salvation upon souls. Of this the blessed Job boasts, saying: "I put on righteousness, and it clothed me; my judgment was like a robe and a diadem" (Job XXIX). The Church opened her hand to the needy when she revealed the mysteries of faith to the ignorant through the workers of truth; she extended her palms to the poor when she sent preachers far and wide to teach nations in need of eternal salvation.
Proverbs 31:21 — Commentary on Proverbs
She shall not fear for her household from the snows. The cold of snow is the hearts of the reprobate, rigid with the numbness of their own treachery. Of whom the Lord says, "And because iniquity has abounded, the charity of many will grow cold" (Matthew 24). These indeed are oppressed by that most wicked snow, which, falling from heaven due to the merit of original pride into the depths of darkness, still presumptuously shows itself to fools as an angel of light, and offers to the ignorant the habit of its merits similar to the whiteness of snow. It is proper for the Lord and his angels to signify the brightness of their virtue in a snowy garment. However, the Church will not fear for her household from the cold of the aforementioned snow, because she believes the Lord's promise that the gates of hell will not prevail against her. For all her household are clothed with double garments: wisdom, to reveal the heretical doctrines of false brethren, and patience, to endure the battles of open enemies. Or certainly, they are clothed with double garments because they have the promise of life both present and future. Now, in the temporal pilgrimage, they are aided by divine assistance so that they do not fail; then, in the eternal habitation of the homeland, they are uplifted by the vision of divine grace to live happily forever. Likewise, her household is clothed with a double garment: one of works, the other of faith of the mind, having the coverings of deeds, and imbued and informed by the sacraments of their Redeemer and his examples. Thus it becomes as the Apostle says, "For as many of you as have been baptized into Christ have put on Christ" (Galatians 3). The cold of snow can also be understood as eternal torments, which we read are near both fire and cold; when it is said, "There shall be weeping and gnashing of teeth" (Matthew 8). For indeed, fire and smoke produce weeping in the eyes, while cold usually causes gnashing of teeth. Hence the blessed Job speaks of the eternal punishments of the reprobate, saying, "They pass from the waters of snow to excessive heat" (Job 24). But from these, the Church will not fear for her household, because whoever perishes did not belong to her household, nor were they clothed in her spiritual garment; although for a time they seemed to be instructed in her mysteries. Indeed, we read in the Gospels that a man who presumed to enter the house of that feast with the filthy garments of works was cast out into the outer darkness, where there would be weeping and gnashing of teeth. Rightly indeed, he was bound to the cold of punishment, because he had neglected to have the garments of piety.
Proverbs 31:22 — Commentary on Proverbs
She made herself a striped garment, etc. A striped garment, which is usually made very strong by varied weaving, signifies the strong works of the Church and her diverse ornaments of virtues. Of which the prophet, in the praise of the supreme king, namely that man, sang: "The queen stood at your right hand in a garment of gold, clothed with variety" (Psalm 45). Fine linen and purple are her clothing; fine linen, in the whiteness of pure conscience and conversation; purple, in the shedding of precious blood. For fine linen is of a white color; and purple, made from the blood of a creature called purpura, has the appearance of blood itself: hence it was beautifully said by the Fathers that the Holy Church, blooming with the flowers of the elect, has lilies in peace, and roses in war. Likewise, because fine linen, which grows green from the earth, through long and varied exercises, loses its moisture and native greenness, is brought to the adornment of a white garment. Purple, however, is the royal attire. The Church is clothed with fine linen when the elect chastise their bodies and subject them to servitude; with purple, when they exercise the same continence, not for popular favor, but to acquire the blessedness of the eternal kingdom. But this habit of virtues in the present indeed seems contemptible to the ignorant, but in the future, what it was will be clearly evident. Hence, John beautifully reports in his Apocalypse that he heard the voice of the saints saying, "Let us rejoice and exult, because the marriage of the Lamb has come, and his wife has prepared herself, and it was given to her to be clothed with bright, clean fine linen" (Revelation 19). For fine linen is the righteous acts of the saints.
Proverbs 31:23 — Commentary on Proverbs
Her husband is known in the gates, etc. The husband of the holy Church, the Lord, is the husband of every faithful soul. He who seemed ignoble when he stood before the governor's tribunal, when he accepted reproaches, scourges, spit, and even the death of the cross; but he will appear noble when he comes to judge the world in righteousness, and all his angels with him. Then he will sit, he says, on the throne of his majesty, and all nations will be gathered before him, and he will separate them from one another, and so forth (Matthew 25). Her husband is noble in the gates, because the ancients used to sit at the gates to judge, so that those coming to the city from elsewhere would immediately receive the ready response of the judge. Neither would the unusual buildings of the city astonish rustics or shepherds, nor would the frequent disputes of litigants defile the inner peace of the city. Therefore, the Lord will be noble in the gates of his city, because he who is now thought to be contemptible by many, when the end of the world has come, when the entrance to the heavenly homeland has appeared to the elect, he will already be sublime to all. But he will sit with the senators of the earth. Amen, I say to you, that you who have followed me, in regeneration, when the Son of Man will sit on the throne of His majesty, you also will sit on twelve thrones judging the twelve tribes of Israel (Matthew XIX).
Proverbs 31:24 — Commentary on Proverbs
She made a fine linen garment, and sold it, etc. In the weaving of fine linen is symbolized the holy preaching in which one softly rests, because the mind of the faithful is refreshed by a heavenly hope. Thus also animals were shown to Peter in a linen cloth, because the souls of sinners, mercifully gathered, are contained in the gentle rest of faith. Therefore, the Church made and sold this linen garment, because the faith, which it had woven by believing, it learned by speaking, and receives from the faithful the life of righteous conduct. And it gave a girdle to the Canaanite woman, because through the strength of demonstrated justice it extinguished the loose works of paganism. So that what is commanded may be held by living: Let your loins be girded (Luke XII). Indeed, well by the name of Canaan, who also begot the Gentile people and is interpreted as changed, the Gentile populace converted to faith is designated; which by a most blessed change, migrated from vice to virtues, from the devil to Christ. Hence also the forty-fourth Psalm is written in his praise, whose title is: To the end, for those who shall be changed, a song of the sons of Korah; moreover the sons of Korah are interpreted as the sons of Calvary, who are the sons of the Lord's cross, saying: But far be it from me to glory except in the cross of our Lord Jesus Christ (Galatians VI). As for how they are changed, the following of the same psalm teaches, where the Beloved Himself, that is, the Church's Lord, says: Hear, O daughter, and see, and incline your ear, and forget your people and your father's house (Psalm XLIV). For He desires her to be changed, whom, so that she may be called a daughter, He orders to forget the house of her prior father, that is, the ancient foe.
Proverbs 31:25 — Commentary on Proverbs
Strength and dignity are her clothing, and she will laugh at the last day. Strength, to endure the harshness of the wicked; dignity, to exercise the grace of virtues. Dignity, because she works justice; strength, because she suffers persecution for justice (Matthew V). And therefore she will laugh at the last day, that is, she will rejoice in the recompense of the heavenly kingdom, who grieved in the struggle of present life. It is indeed customary in Scripture to put laughter for joy; as the Lord says: Blessed are you that weep now, for you shall laugh (Luke VI). And blessed Job: But the mouths of the righteous will be filled with laughter (Job...). The prophet indeed sets a similar sentiment regarding the Lord and Savior of this most powerful woman, saying: The Lord reigns, clothed in majesty, the Lord is clothed with strength, etc. (Psalm XCII). For when He preached the Gospel of the kingdom, He pleased some, displeased others; some spoke well of Him, others detracted, lacerated, bit, and calumniated Him. To those therefore whom He pleased, He was clothed in majesty, to those whom He displeased, in strength. Therefore, imitate your Lord, that you may be His attire; be with dignity among those who are pleased by your good works; be strong against detractors.
Proverbs 31:26 — Commentary on Proverbs
She opened her mouth with wisdom, etc. She opened her mouth for this only, to teach wisdom, according to that of the Apostle: Let no evil word proceed from your mouth, but only that which is good for the edification of faith, that it may give grace to the listeners (Ephesians IV). Or certainly she opened her heart, to learn inwardly from wisdom itself the truth which she would teach others outwardly. To both these senses, because the Church does both, appropriately applies what follows; And the law of kindness is on her tongue, namely this, that she did not immediately punish sinners in the manner of the Mosaic law, but mercifully called them to the medicine of penance. An example of this kindness she received clearly from the wisdom of God Himself, our Lord and Savior, when the adulterous woman was brought before Him: He said, If any of you is without sin, let him be the first to throw a stone at her (John VIII); and so, having shown mercy under the condition that she sin no more, He absolved her from the crime she had committed.
Proverbs 31:27 — Commentary on Proverbs
She considers the ways of her household, etc. She considers the ways of her household, because she carefully investigates all the thoughts of her conscience. She does not eat the bread of idleness, because what she has perceived from understanding the sacred word, she shows by her works before the eyes of the eternal Judge. Again, the house of the strong woman is the dwelling of the heavenly country; the ways of that house are the commands of justice, by which one arrives at the mansion of eternal life. Indeed, the soul well considers these ways, when both it diligently examines by what acts it should arrive at the higher, and does not cease to zealously practice what it has learned must be done. She does not eat the bread of idleness, when receiving the sacrifice of the Lord's body, she strives to imitate in action what she celebrates in ministry, being very concerned not to eat and drink the Lord's bread and cup unworthily, lest she eat and drink judgment upon herself; but that by suffering for Christ, and shedding tears, persisting also in good deeds, she may follow the examples of His passion as much as she can. It can also be simply understood that the strong woman does not eat the bread of idleness; according to that saying of the Apostle: If anyone is not willing to work, let him not eat (II Thessalonians III). And he himself said of himself, "Because for what I needed, and for those who are with me, these hands have ministered" (Acts 20). Hence, rightfully reproving luxurious widows, he adds: "Besides, they learn to be idle, wandering about from house to house; and not only idle, but also gossips and busybodies" (1 Tim. 5).
Proverbs 31:28 — Commentary on Proverbs
"Her children rise up," etc. Knowing this would certainly come to pass, he speaks prophetically as if it were already done. For the children of the church shall rise, namely all the elect in the end, endowed with the immortality of the flesh; and then they proclaim that their mother, who bore them to God from water and the Holy Spirit, is most blessed, even though she is now despised as wretched by the faithless. And truly, as the Apostle says: "If in this life only we have hope in Christ, we are of all men most miserable" (1 Cor. 15). But because we strive for another life in the present, when it appears what we shall be, we shall deservedly proclaim our mother, who, gathered from all the righteous, is called the one dove of Christ, the bride and friend, as most blessed. Her husband will also rise and praise her, saying in judgment: "Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me food," and so on (Matt. 25). Although he himself rose as the firstfruits of the sleeping from the dead, in the day of judgment he will more plainly demonstrate to all, whom he will judge worthy of his praise, how great is the glory of his resurrection. What is said, "Her children rise up and call her blessed," can also be fittingly understood in this time, when any of the faithful, having passed through the afflictions of the world, are led to the heavenly kingdoms. For to sit often pertains to humility, to rise to glory. Hence it is said: "Formerly sitting in ashes and sackcloth they repented" (Luke 10), that is, they were humbled. And the prophet: "I sat alone because of your hand, for you have filled me with indignation" (Jer. 15). And the Psalmist: "It is vain for you to rise up early; rise up after you have sat down, you who eat the bread of toil" (Ps. 127). This is plainly to say, "Why do you seek to rejoice in the present, which is reserved for the elect in the future? For you cannot in this life, that is, before the dawn of supernal retribution, possess the glory of true happiness; rather, after you have been humbled here for a time, there you should hope to be truly exalted forever; for you, to whom everything that seems sweet and pleasant to the lovers of the world is bitter. Therefore, the children of the Church rise and proclaim her most blessed when, exalted with heavenly goods, they see how great is the beatitude of that homeland to which they have merited to belong. And they celebrate her with due praise in the divine vision. Her husband praises her when he rewards the good deeds he has given. By what words he praises her is subsequently shown, when it is said:
Proverbs 31:29 — Commentary on Proverbs
"Many daughters have gathered riches," etc. He calls many daughters the churches of heretics and crowds of the wicked; and the daughters of the Catholics or of Christ or the Church, for they too are reborn through the sacraments of the Lord, and received the adoption of children, which they did not preserve. Hence John says: "They went out from us, but they were not of us" (1 John 2). They have gathered riches, namely, the works of good deeds, fastings, alms, affliction and chastity of the flesh, restraint of the tongue, meditation on the Scriptures, and the like. These are true riches of the Spirit where they are conducted with the pure sincerity of mind; but where they are done without faith which works through love, they benefit nothing to those who do them. But even those daughters have vainly gathered riches; of whom the Lord says: "Many will say to me in that day: Lord, Lord, have we not prophesied in your name, and cast out demons in your name, and done many mighty works in your name? And then I will declare to them, I never knew you" (Matt. 7). But the Catholic Church surpasses all such daughters, which follows the footsteps of its Redeemer with pure faith and perfect works.
Proverbs 31:30 — Commentary on Proverbs
"Grace is deceitful, and beauty is vain," etc. "Grace" is the praise that a person receives from men is deceitful, and "beauty" of chastity or good works which the soul shows to men is vain if it lacks the fear of God. But that conscience is truly worthy of praise, which in all things keeps the fear of God. For he is the beginning and guardian of all virtues, as Scripture says: "The fear of the Lord is the beginning of wisdom" (Ps. 111; Prov. 1, 9; Ecclus. 1). And again: "He who fears the Lord neglects nothing" (Sir. 7). For this reason blessed Job, both in prosperity flourished incomparably in virtues, and in adversity remained an insuperable enemy, because he could truly say: "For I always feared the Lord like waves swelling over me, and I could not bear his weight" (Job 31). Hence, the grace of dissemblers is deceitful; the decoration of the work of fools is vain. But the Church, which lives temporally in the fear of its pilgrimage, because it will offer burning lamps of virtues to its coming Judge and Husband, rightly praised by him, will enter with him the gate of the heavenly kingdom. How he praises her is taught in the concluding verse:
Proverbs 31:31 — Commentary on Proverbs
"Give her of the fruit of her hands," etc. These are indeed the words of that man of whom it was said: "Her husband, and he praised her," that is, of our Lord and Savior, who will command the angels at the end to lead the Church, after the struggle of this life, after the threshing of earthly afflictions, to the joys of the heavenly kingdom, and to gather it together as a companion of immortal life, according to that evangelical saying, "Gather the wheat into my barn" (Matt. 13). "Give her," he says, "of the fruit of her hands," because she has taken care to bear the fruit of the Spirit, love, joy, peace, kindness, goodness, modesty, self-control, faith, patience. For this, give her the due recompense, and let her works praise her in the gates, that is, in judgment or in the entry to the heavenly homeland. Not the superfluous praises of men, but the very works she has done, examining, approving, and rewarding him whose gracious gifts these are, so that we may deserve to be praised by him in the future, may he graciously grant us to praise him worthily in the present life with appropriate services. Amen.
Psalms 4:6 — Homilies on the Gospels 1:6
But because a human being lost this radiance of the divine countenance by sinning, it pleased God to assume the condition of a human countenance by being born in the flesh, in order that he might thereby teach us that we ought to be reborn in the Spirit. It pleased him to appear without sin in the likeness of sinful flesh so that he might cleanse us thoroughly from every sin and form again in us the distinctness of his image.
Psalms 5:3 — On the Tabernacle 3:27.21
When the night of this world is over, the morning of the world to come will begin to shine.… Then we shall no longer have any need of light from books, for the true Light of the world will appear and enlighten us.
Psalms 8:6 — Homilies on the Gospels 2:8
What the psalmist said of the Father concerning our Lord as he rose from the dead, "You have put all things under his feet," is surely the same as what our Lord himself said to his disciples as he rose, "All power in heaven and on earth has been given to me." Indeed, even before he rose from the dead, the angelic virtues in heaven knew that they were rightfully subject to the human nature they saw had been specifically assumed by their Maker. Blind human beings on earth, however, disdained to be brought into subjection to one they knew had put on mortality in common with themselves; they declined to understand the divine power in his miracles, since they discerned that there was human weakness present in his sufferings.
Psalms 9:14 — Homilies on the Gospels 1:20
We need to direct our whole intention, dearly beloved brothers, to learning the mysteries of the faith, and we need to show that our works accord with our faith. With all vigilance we need to beware of the multifarious and subtle snares of the gates of hell, so that, in accordance with the word of the psalmist, we may be worthy to be snatched from these [snares] by the Lord's aid and to announce his praises at the gates of the daughter of Zion, that is, to enter into the joys of the heavenly city. And we should not think that it is sufficient for our salvation if either in our faith or our acts we [merely] come up to the level of the undiscerning and untaught crowd, for whom there is prescribed in the sacred literature only one rule of believing and of living. But as often as the examples of those who have gone astray are made known to us, let us immediately turn away the eyes of our mind so that they may not see vanity, and instead with attentive heart let us examine what truth itself discerns, following the example of blessed Peter. He rejected the false ideas of those who were in error, and with unhesitating words he delivered his confession of the hidden mystery of the faith he had come to recognize, and he kept [it] with unconquerable care in his heart.
Psalms 17:15 — Homilies on the Gospels 2:25
In the [present] life we need the light of the sacred Scriptures and the refreshment of the heavenly sacraments, but in the future we shall have no need of such aids. According to the word of the psalmist, whoever appears there will be fully satisfied with justice when the glory of the Lord is made manifest.
Psalms 22:24 — Homilies on the Gospels 2:25
He does not reject or scorn the prayer of the poor when we entreat him for what he himself loves, but he graciously hears; and he will grant us to see his good things in the land of the living, Jesus Christ our Lord, who lives and reigns with the Father in the unity of the Holy Spirit, God throughout all ages of ages.
Psalms 22:31 — Homilies on the Gospels 2:17
The saints who are aflame with desire for heavenly things are fittingly called "the heavens," as the psalmist says, "And the heavens will proclaim his justice to a people yet to be born," which is to say, "And the most illustrious teachers will proclaim, with mind, voice and action, his justice to a people, who, coming recently to the faith, desire to be born in him."
Psalms 24:10 — Homilies on the Gospels 2:9
With the report of his resurrection, already accomplished, going ahead of him, the Lord of hosts and the King of glory himself at length appeared and made clear with what great might he had overcome the death he had temporarily tasted.
Psalms 27:4 — Homilies on the Gospels 1:19
The Lord, born a human being among human beings, did what God, by divine inspiration through [his] angels, prescribed for human beings to do. He himself kept the law that he gave in order to show us, who are human beings pure and simple, that whatever God orders is to be observed in everything. Let us follow the path of his human way of life if we take delight in looking on the glory of his divinity, if we want to dwell in his eternal home in heaven all the days of our lives, if it delights [us] to see the Lord's will and to be shielded by his holy temple. And lest we be forever buffeted by the wind of wickedness, let us remember to frequent the house, the church of the present time, with the requisite offerings of pure petitions.
Psalms 27:4 — Homilies on the Gospels 2:4
Let us strive with all our strength of soul to arrive there. Let us make our way there by the inward affection of our heart. Let us long [to arrive] there. Let us beg all together, and let us beg individually, of the Maker of that house, that we may dwell in his house all days of our life.
Psalms 27:6 — On the Tabernacle 2:9
The Lord Christ is the head of all the saints, in himself always remaining equal and indivisible, to be sure, but distributing the grace of his Spirit to each one of those who are elect, according to their capacity for receiving. For this reason, not only to the whole church in general but also to each of its members in particular is it permissible to proclaim with confidence that prophetic [word]: "And now he has lifted up my head above my enemies."
Psalms 28:3 — Homilies on the Gospels 1:15
It is good that the Spirit descended upon the Lord in the form of a dove, so that the faithful may learn that they cannot be filled with his Spirit unless they are simple, unless they possess true peace with their brothers, which is signified by the kiss of doves. Ravens also have kisses, but they tear flesh (which a dove does not do at all), signifying those "who speak peace with their neighbor, but wicked things are in their hearts." A dove, which by nature is innocent of the tearing of the flesh, most suitably fits those innocents who pursue peace and sanctity with everyone.
Psalms 29:1 — On the Tabernacle 2:4
Surely the holy teachers are often understood by the word rams, since they are the leaders of flocks that follow the Lord. Hence the psalmist says in a pleasing manner: "Bring to the Lord, O children of God, bring to the Lord the offspring of rams," which is clearly to say, "Bring to the Lord, O angels of God to whom the responsibility for this task has been delegated, bring to the Lord in heaven the spirits of the faithful who, through imitation of the blessed apostles' life and faith, have proved worthy to become their offspring."
Psalms 34:13 — Homilies on the Gospels 2:6
Let us restrain our tongues from evil, since they have been sanctified by our confession of faith. Let us fear to use that [same tongue] with which we bless our God and Father to curse human beings, who have been made according to God's likeness.
Psalms 44:5 — On the Tabernacle 3:11
In the Scriptures it is often the custom for horns to designate the eminence of faith and of the virtues with which we ought to strike out against and overcome the hostile advances of our ancient enemy, joining the prophet in saying to the Lord, "Through you we will fight against our enemies with the horn."
Psalms 45:7 — Homilies on the Gospels 2:15
He himself promised the favor of the same holy anointing to his companions, … that is, to the faithful; and he sent what he had promised, as we know, not long after.
Psalms 45:7 — Homilies on the Gospels 1:25
God, his God, has anointed him with the oil of gladness above his companions in order that he may deign to make us also companions of that anointing of his, that is, sharers of spiritual grace.
Psalms 46:10 — Homilies on the Gospels 2:17
When the labors and hardships of this age come to an end, and our debts, [that is] all our faults, have been forgiven, the entire people of the elect will rejoice eternally in the sole contemplation of the divine vision, and that most longed-for command of our Lord and Savior will be fulfilled: "Be still and see that I am God."
Psalms 47:5 — Homilies on the Gospels 2:15
He ascended with a shout of jubilation, since he sought heaven as the disciples rejoiced in the glory of his being lifted up. He ascended with the sound of the trumpet, since he went up to the throne of his heavenly kingdom as the angels heralded his return to judge the living and the dead.
Psalms 51:10 — Homilies on the Gospels 2:14
It is only by participation in the divine goodness that a rational creature is recognized as being capable of becoming good. Hence the Lord also bears witness by a benevolent promise that "your Father from heaven will give his good Spirit to those who ask him." This is to point out that those who of themselves are evil can become good through receiving the gift of the Spirit. He pledged that his good Spirit would be given by the Father to those asking for him, because whether we desire to secure faith, hope and charity, or any other heavenly goods at all, they are not bestowed on us in any other way than by the gift of the Holy Spirit. So it is that the same Spirit, in Isaiah, is named the Spirit of wisdom and understanding, the Spirit of counsel and fortitude, the Spirit of knowledge and piety, the Spirit of the fear of the Lord; and in another place, the Spirit of love and peace [and] the Spirit of grace and prayers. Undoubtedly whatever good we truly have, whatever we do well, this we receive from the lavishness of the same Spirit. When a prophet who understood this was seeking purity of heart, saying, "Create a pure heart in me, O Lord," he immediately added, "Renew a steadfast spirit within me." If the steadfast Spirit of the Lord does not fill our innermost being, we have no pure heart where he may abide. When in his eager longing for an advance in good for his work he had said, "Lord, I have had recourse to you, teach me to do your will," he at once showed in what way he had to secure this when he went on, "Let your good Spirit lead me into the right way."
Psalms 51:10 — Homilies on the Gospels 2:11
Let us call to mind that he promised that [Jesus] would send the grace of the Spirit to his disciples, and he did send it. And let us take care with all watchfulness, lest by our seductive thoughts we grieve the Holy Spirit of God, in whom we have been sealed for the day of redemption. For so it is written, "The Holy Spirit will flee the pretense of discipline, and will remove himself from thoughts that are without understanding." When the psalmist was burning with the desire to receive this Spirit, he providently sought first [to have] the guest chamber of a clean heart in which he could receive him, and so at length [he] sought the entry of so great a guest. "Create a clean heart in me, O God," he said, "renew an upright spirit in my inmost parts." He entreated that first a clean heart be created in him and then that an upright spirit be renewed in his inmost parts, because he knew that an upright spirit could have no place in a defiled heart.
Psalms 55:6-7 — Homilies on the Gospels 1:1
Typologically, however, the desert where John [the Baptist] remained separated from the allurements of the world designates the lives of the saints, who, whether they live as solitaries or mingled with the crowds, always reject the desires of the present world with the whole intention of their minds. They take delight in clinging only to God in the secrecy of their heart and in placing their hope in him. This solitude of mind, most dear to God, is what the prophet desired to attain with the help of the grace of the Holy Spirit when he said, "Who will give me wings as of a dove, and I will fly away and rest?" And as soon as he had secured this [solitude] by the Lord's help, he gave thanks, and as though reviling the entanglements of ordinary earthly desires, he continued, "Behold, I have withdrawn afar in flight, and I have remained in solitude."
Psalms 57:5 — Homilies on the Gospels 2:15
Amos too speaks of the glory of the humanity [Christ] had assumed: "He who builds a means of ascent in heaven and founds his promise on earth." He built a means of ascent in heaven when he created for himself a human body and soul in which he would be able to mount up to heaven. He founded his promise on earth when by sending the Spirit from above he filled all the ends of the earth with the gift of his faith, as he had promised. The psalmist, foreseeing in his spirit that the gift of this promise would come and desiring that it come quickly, said, "Be exalted, O God, above the heavens, and let your glory be over all the earth!" Here he clearly means that before our Redeemer assumed a mortal body and demolished the kingdom of death, "God was known only in Judah, and in Israel was his name great." But when the God-man arose from the dead and penetrated the heights of heaven, then the glory of his name was proclaimed and believed throughout the whole wide world.
Psalms 59:9-10 — Homilies on the Gospels 1:2
In order not to falter in good works, we ought always to rely for support on the help of the one who says, "For without me you can do nothing." Hence in order to express the fact that the start of faith and good action is given to us by the Lord, the psalmist properly says, "My God, his mercy goes before me." Again, in order to teach that the good things we do must be accomplished with his assistance, he says, "And your mercy follows after me all the days of my life." In order to show that the prize of eternal life rendered for good works is bestowed on us freely, he says, "Who crowns you in compassion and mercy." He crowns us indeed in mercy and compassion when he repays us with the reward of heavenly blessedness for the good works that he himself has mercifully granted us to carry out.
Psalms 61:2-3 — Homilies on the Gospels 2:25
We should note that this flood of temptations assails the church in three ways: "one is tempted, drawn on and lured by one's own desire," or is worn down by the depravity of false brothers or is assaulted by the more open snares of those outside [the church]. In another place the Lord calls these temptations "the gates of the lower world," and rightly so, for if victorious they drag us down to eternal destruction. He says, "I shall build my church on this rock, and the gates of the lower world shall not prevail against it." Although the gates of the devil strike against it, yet they do not overthrow Christ's church; although the flood of faithlessness inundates it, it does not undermine the house of faith. For [the church] is able to say truthfully to its helper, "When my heart was disquieted, you raised me up on a rock." It is not vanquished by external forces because, by suffering and acquiring the crown of martyrdom, it triumphs over the ferocity of the unbelievers who persecute it. It is not corrupted by false brothers because it refutes the dogmas of heretics by believing properly, and it avoids the vicious example of some Catholics by living soberly and justly and piously. It is not blinded by the smoke of private greed because it is inwardly aflame with the ardor of the Lord's charity alone.
Psalms 65:11 — On the Tabernacle 3:6
For the fact that each of the four rows worn on the chest contains three stones corresponds to the sequence of the yearly cycle, which is divided into four seasons of three months each. Now in the Scriptures the entire year is designated as the time of our salvation, in which we strive for an eternal reward. As the Savior bears witness, he was sent in accordance with the saying of Isaiah to preach the acceptable year of the Lord and the day of recompense. The psalmist also sings to him concerning the same year, saying, "You bless the crown of the year with your goodness." For in the present time he gives them the goodness of right faith and works, and on the day of recompense he will give the crown of everlasting blessing.
Psalms 68:31 — Commentary on Acts 8:26A
"Arise and go to the south." It is well that it was in the south that this man was sought, found and washed clean. Burning with devotion in his breast, he deserved to be consecrated to God as, so to speak, the firstfruits of the Gentiles. In him especially was fulfilled that saying of the psalmist, "Ethiopia will stretch out its hands to God."
Psalms 69:25 — Commentary on Acts 1:20
"May his habitation become desolate, and may there be none to dwell in it, and may another take his office." Indeed these verses are clear and plainly set forth by the blessed Peter's interpretation. On the one hand Judas received a deserved penalty for his double-dealing, and as he went to his own proper place (namely, infernal hell), by his untimely and impious death he forsook the common dwelling place of the human way of life. On the other hand, however, by Matthias's acceptance of the place of his [Judas's] ministry and apostolate, the most sacred fullness of apostolic perfection was restored.
Psalms 96:2 — Homilies on the Gospels 1:6
"A savior who is Christ the Lord has been born to you today in the city of David." It is good that [the angel] said "has been born today" and did not say "this night," for with heavenly light he appeared to those who were conducting the watch by night and brought the good news that day was born, namely, the one concerning whom the psalmist foretold, saying, "Announce well his salvation day from day." Indeed the salvation of God, that is, the Lord Jesus, is "day from day" because he who appeared temporally in the city of David as a human being from a virgin mother was, in truth, himself born before all time and without spatial limitation, light from light, true God from true God. Because, therefore, the light of life rose for those of us dwelling in the region of the shadow of death, the herald of this rising suitably says, "A savior has been born to you today," so that being always advised by this word we may recollect that the night of ancient blindness is gone past and the day of eternal salvation has drawn near, and "let us cast off the works of darkness." And let us walk as children of light, "for the fruit of the light, as the same apostle [Paul] says, is in all justice and holiness."
Psalms 100:3 — Homilies on the Gospels 2:19
We are taught by their testimonies that "it is God himself and not we ourselves who made us"—not only to be human beings but also to be holy and blessed human beings. If by the gift of his grace we pursue him eagerly, always with a pure and untiring heart, he will be propitious toward all our iniquities, according to the promises made to our ancestors. He will satisfy our desire with good things, he will crown us unto eternal life not as a reward for the works of justice that we have done of ourselves but in the compassion and mercy that he has given us, for he lives and reigns in the unity of the Holy Spirit, throughout all ages. Amen.
Psalms 105:39 — On the Tabernacle 1:1
"And when Moses had gone up, a cloud covered the mountain." Just as the mountain on which Moses received the law designates the height of the perfection that was written down in that law, so does the cloud that covered the mountain suggest the grace of divine protection, which is enjoyed more and more the higher one ascends in order to search out the wonders of God's law, as the eyes of one's heart are opened. For surely the cloud covered not only the mountain on which Moses went up, but also the people who were traveling through the wilderness. They were by no means able to ascend to the higher regions, but the cloud sent from heaven overshadowed them nevertheless. Hence it is written that "he spread out a cloud for their protection," since the Lord surely protects with heavenly benediction "all those who fear him, both small and great."
Psalms 112:4 — Homilies on the Gospels 1:6
"Behold, an angel of the Lord stood by them, and the brightness of God shone around them." What does it mean that, as the angel was appearing to the shepherds, the splendor of divine brightness also enclosed them, something that we have never discovered in the whole course of the Old Testament? Though in countless cases angels appeared to prophets and just people, nowhere do we read of angels enclosing the human beings with the brightness of divine light. [Why is this], unless it is because the privilege was properly kept for the dignity of this time? For when the true Light of the world was born in the world, it was unquestionably fitting that the herald of his nativity should also bathe the bodily sight of human beings with the freshness of heavenly light. Now the prophet says concerning his nativity, "A light has arisen in the darkness for those who are righteous in heart." And as though we were asking what the light was to which he refers, he immediately goes on, "He is a merciful and compassionate and just Lord." Therefore, when the merciful and just Maker and Redeemer of the human race deigned to illuminate the world by the glory of a wondrous nativity, it was entirely proper that the brightness of a wondrous light should fill that very region in which he was born.
Psalms 113:3-4 — Homilies on the Gospels 2:17
There [on Sinai], after all the legal decrees had been heard, the entire people answered with one voice, "We will hear and do all the words that the Lord has spoken." Here [in the upper room], after the assembly of the church, which was being born, had received the enlightenment of the Spirit, they spoke of the wonders of God in the languages of all countries. Doubtlessly it was thanks to a certain discernment that the observance of the law was given to only one nation, that of the Jews, while the word of the gospel was to be proclaimed to all nations throughout the world, and that the proclamations of the Christian faith were to be spoken in the languages of all peoples, fulfilling the prophecy that says, "From the rising of the sun to its setting, praise the name of the Lord; the Lord is high above all nations."
Psalms 118:26-27 — Homilies on the Gospels 2:3
"Blessed is he who comes in the name of the Lord." "In the name of the Lord" signifies "in the name of God the Father," just as [our Lord] himself said elsewhere to the unbelieving Jews, "I have come in the name of my Father, and you do not receive me; another will come in his own name, him you will receive." Christ came in the name of God the Father, because in everything that he did and said he was concerned with glorifying his Father and with proclaiming to human beings that he is to be glorified. The antichrist will come in his own name, and although he may be the most wicked person of all and a convivial companion of the devil, he will see fit to call himself the Son of God while "being opposed to and raised above everything that is said to be God and is worshiped." The crowd took this verse of praise from Psalm 117 [LXX], and there is no one who doubts that it is sung about the Lord. Hence it is appropriate that there is previously sung of him in the same psalm, "The stone that the builders rejected has become the cornerstone." For Christ, whom the Jews rejected as they were building the decrees of their own traditions, became a memorial for believers from among both peoples, namely, the Jews and the Gentiles. For as to the fact that Christ is called the cornerstone in this psalm, this is what was being chanted in high praise in the gospel by the voice of those who followed and those who went ahead.
Psalms 119:1-2 — Homilies on the Gospels 2:5
Jesus said, "If you know these things, you will be blessed if you do them." This statement of our Savior is very helpful for salvation, and we must ponder it attentively. We will be blessed if we know the heavenly commands, yet still more so if we eagerly pursue in our works the things that we know. One who neglects to keep his known commandments is not capable of being happy; one who scorns finding out about these [commandments] is separated much further away from the heritage of the blessed. The psalmist agrees with this. Weighing the hearts of mortals and in like manner perceiving that everyone loves happiness but few ask where it is, he clearly testified as to what is the greatest happiness of human beings in this life, saying, "Blessed are those who are undefiled in the way, who walk in the Lord's law." And lest it be supposed that this way of the undefiled and blessed can be laid hold of indiscriminately by the ignorant and the untaught, he subsequently continued and said, "Blessed are they who search his testimonies and seek him with their whole heart."
Psalms 119:81 — Homilies on the Gospels 1:5
"And Joseph called his name Jesus." "Jesus" in Hebrew means "saving" or "savior" in Latin. It is clear that the prophets most certainly call on his name. Hence these things are sung in great desire for a vision of him: "My soul will exult in the Lord and take delight in his salvation." "My soul pines for your salvation." "I, however, will glory in the Lord; I will rejoice in God my Jesus." And especially that [verse]: "God in your name save me!" as if the [prophet] would say, "You who are called Savior, make bright the glory of your name in me by saving [me]."
Psalms 126:5 — Homilies on the Gospels 2:13
But this discourse of the Lord is also appropriate to all believers who are striving to arrive at eternal joys through the tears and distress of the present [life]; who rightly lament and weep and are sorrowful during the present [time], since they are not yet capable of seeing him whom they love. As long as they are in their body they recognize that they are on a journey and [absent] from their fatherland and kingdom. They have no doubt that they must reach their crown by labors and contests. Their sorrow will be changed to joy when, after the struggle of this present life is over, they receive the prize of everlasting life, about which it is said in the psalm, "Those who sow in tears will reap in joy."
Psalms 138:1 — Homilies on the Gospels 2:10
It is no secret that angels are frequently present, invisibly, at the side of the elect, in order to defend them from the snares of the cunning enemy and uphold them by the great gift of heavenly desire. The apostle attests to this when he says, "Are they not all ministering spirits sent to serve on account of those who receive an inheritance of salvation?" Nevertheless, we should believe that the angelic spirits are especially present to us when we give ourselves in a special way to divine services, that is, when we enter a church and open our ears to sacred reading, or give our attention to psalm singing, or apply ourselves to prayer or celebrate the solemnity of the mass. Hence the apostle advises women to have a veil over their heads in church on account of the angels. And a prophet says, "I will sing psalms to you in the sight of the angels." We are not permitted to doubt that where the mysteries of the Lord's body and blood are being enacted, a gathering of the citizens from on high is present—those who were keeping such careful watch at the tomb where [Christ's] venerable body had been placed and from which he had departed by rising. Hence we must strive meticulously my brothers, when we come into the church to pay the due service of divine praise or to perform the solemnity of the mass, to be always mindful of the angelic presence and to fulfill our heavenly duty with fear and fitting veneration, following the example of the women devoted to God who were afraid when the angels appeared to them at the tomb, and who, we are told, bowed their faces to the earth.
Psalms 143:10 — Homilies on the Gospels 2:11
Let us entreat the help of the grace of this Spirit in all our actions, dearly beloved. Let us all, individually and collectively, say to the Lord, "Let your good Spirit lead me in the right way." And so it will come to pass that the one who came down on the apostles and declared to them the things that were to come may disclose also to our minds the joys of the life to come. May he kindly set us on fire to seek these joys, with the cooperation of the one who is accustomed both to promise and to give him to his faithful, Jesus Christ our Lord, who lives and reigns with the Father in the unity of the Holy Spirit, God forever and ever. Amen.
Psalms 145:18-19 — Homilies on the Gospels 2:14
But we must look attentively at this—that not everyone who seems to pray before other people is proven to ask or to seek or to knock at the entrance of the heavenly kingdom in the sight of the searcher of hearts. The prophet would not have said, "The Lord is near to all who call on him in truth," unless he recognized that there are some who call on the Lord, but not in truth. They do indeed call upon the Lord in truth who do not contradict in their lives what they say in their prayers. They call on the Lord in truth who, as they are about to offer their petitions, first busy themselves with carrying out his orders. Those who, as they are about to say to him in prayer, "And forgive us our debts, as we also forgive our debtors," have fulfilled that mandate of his that says, "And whenever you stand to pray, grant pardon if you have anything against anyone, so that your Father too, who is in heaven, may forgive you your sins." Hence about such persons the prophet appropriately adds, "He will fulfill the will of those who fear him, and will hearken to their prayers and will save them." Accordingly, they call on the Lord in truth who are acknowledged to fear him. He listens to their prayers when they cry out [to him]; he grants their pious desires when they long for him; he raises them up to eternal salvation when they have passed from this life.
Psalms 147:8 — Homilies on the Gospels 1:23
That you may be aware that God the Father worked not only on those first six days but "even until now," read the [saying] of the prophet, "Before I formed you in the womb, I knew you"; and in the psalm, "He who shaped the hearts of every one of them"; and elsewhere, "Who covers the heavens with clouds and prepares rain for the earth, who produces hay on the mountains," and other things of this sort. We must indeed note that [the psalmist] did not put the verb in the past tense, saying, "who covered and prepared and produced," but in the present, "he covers, prepares, produces" in order to demonstrate that the Father works every day, no less on the sabbath than on other days. So that you may not doubt that the Son works all things equally, recall that [saying] of the psalmist: "He spoke, and flies and gnats came; he spoke, and the locust and the grasshopper came; he spoke, and there stood forth the wind of a storm."
Revelation 1:1 — Commentary on Revelation
The Revelation of Jesus Christ, which God gave him, etc. The Church, founded by the apostles, by what course it was to be spread and by what end it was to be completed, had to be revealed to strengthen the preachers of the faith against the adversities of the world. John, as is his custom, referring the glory of the Son to the Father, testifies that Jesus Christ received the revelation of the mystery from God.
Revelation 1:2 — Commentary on Revelation
Who bore witness to the word of God, and the testimony of Jesus, etc. Lest you doubt the person of John, it is he who bore witness to the eternal Word of God and the same incarnate, as he saw, saying: We have seen his glory, the glory as of the Only Begotten from the Father (John 1).
Revelation 1:3 — Commentary on Revelation
Blessed is he who reads, etc. Therefore, teachers and hearers are blessed, because the short time of labor is followed by eternal joys for those who keep the word of God.
Revelation 1:4 — Commentary on Revelation
John to the seven, etc. Through these seven churches, he writes to the whole Church. For the universality is often designated by the number seven, as this whole age is revolved in seven days.
Revelation 1:5 — Homilies on the Gospels 1.5
It can be understood that, for a special reason, the Lord was said to be firstborn, according to what John says in the Apocalypse about him.… And the apostle Paul says, "Now those whom he has foreknown he has also predestined to become conformed to the image of his Son, that he himself should be the firstborn among many brothers." He is the firstborn among many brothers because "to as many as received him he gave the power to become sons of God," of whom he is rightly named the firstborn because in dignity he came before all the sons of adoption, even those who in their birth preceded the time of his incarnation. Therefore, they can with the greatest truth bear witness with John, "He who comes after us was before us." That is, "He was born in the world after us, but by the merit of his virtue and kingdom he is rightfully called the firstborn of us all."
Revelation 1:5 — Commentary on Revelation
The firstborn of the dead, etc. This is what the Apostle says: We have seen Jesus Christ crowned with glory and honor because of the suffering of death. And elsewhere, explaining the disgrace of the cross, he added: Therefore God also has exalted him and given him a name that is above every name.
Revelation 1:6 — Commentary on Revelation
And made us a kingdom, etc. Because the King of kings and heavenly Priest, by offering himself for us, has united us to his body, none of the saints is spiritually devoid of the office of priesthood, since he is a member of the eternal Priest.
Revelation 1:7 — Commentary on Revelation
Behold, he comes with the clouds, etc. He who first came hidden to be judged will then come manifest to judge. He mentions this to strengthen the Church to endure sufferings, now oppressed by enemies, but then to reign with Christ.
Revelation 1:8 — Commentary on Revelation
I am Alpha and Omega, the beginning and the end, etc. The beginning, whom none precedes; the end, to whom none succeeds in the kingdom.
Revelation 1:9 — Commentary on Revelation
I, John, etc. He hints at the person, place, time, and cause of the vision. He testifies that he saw it also in the Spirit, lest he be thought deluded by a fleshly apparition.
Revelation 1:10 — Commentary on Revelation
I was in the Spirit on the Lord's day. He also indicates a suitable time for the spiritual vision. For Scripture often expresses the fixed limits of causes, as often of place, body, or air, so also of time. For the angels visit Abraham at noon, Sodom in the evening. Adam feared at the voice of the Lord walking in the afternoon. And Solomon received wisdom at night, which he would not keep.
Revelation 1:11 — Commentary on Revelation
And send to the seven churches, etc. The Church of Christ was not then only in these places, but the fullness consists in the number seven. Asia, which is interpreted as elevation, designates the proud height of the world in which the Church sojourns; and, as is the custom of divine mystery, the genus fits the species. For the Apostle Paul also writes to seven churches; not, however, the same as John. And although these seven places are a figure of the whole sevenfold Church, yet specific things happened in these which he reproaches or praises.
Revelation 1:12 — Commentary on Revelation
And having turned, etc. Here the form of the Church is beautifully described, bearing the light of divine love in the brightness of a pure heart. According to what the Lord says: "Let your loins be girded and your lamps burning" (Luke XII). He designates the perfection of its interior and exterior by the two parts of the number seven, while each one, consisting of the four qualities of the body, loves the Lord God with all their heart, all their soul, and all their strength.
Revelation 1:13 — Commentary on Revelation
And in the midst of the seven candlesticks one like unto the Son of Man. He says "like unto the Son of Man" after He had ascended into heaven with death conquered. For even though we have known Christ according to the flesh, yet now we no longer know Him. But well, "in the midst." For He says, "All those around Him shall offer gifts."
Revelation 1:14 — Commentary on Revelation
His head and his hairs were white like wool, etc. The antiquity and immortality of majesty are shown in the whiteness of His head, to which all the chief ones cling like hair, resembling wool because of the sheep that will be on the right hand, and like snow because of the countless multitude of the purified and the chosen given by heaven.
Revelation 1:15 — Commentary on Revelation
And his feet like unto fine brass, as if they burned in a furnace. The fiery feet represent the Church of the last time, which is to be examined and tested by severe tribulations. Fine brass is brass brought to a golden color by much fire and medicine. Another translation, which says like the brass of Lebanon, signifies the Church in Judea, whose mountain is Lebanon, to be persecuted especially at the end. For the temple often received the name of Lebanon, to which it is said: "Open, O Lebanon, your gates, and let fire devour your cedars" (Zach. XI).
Revelation 1:16 — Commentary on Revelation
And he had in his right hand seven stars. In the right hand of Christ is the spiritual Church. "The queen stood at your right hand in gilded clothing" (Psalm XLIV). To whom standing on His right, He says: "Come, blessed of my Father, inherit the kingdom" (Matt. XXV).
Revelation 1:17 — Commentary on Revelation
And when I saw him, I fell at his feet. As a man, he trembles at the spiritual vision, but the Lord's mercy dispels human fear.
Revelation 1:18 — Commentary on Revelation
And I have the keys of death and Hades. He says, not only have I conquered death by resurrection; but I also have dominion over death itself. He also granted this to the Church by breathing the Holy Spirit upon it, saying, "Whose sins you forgive, they are forgiven," and so forth.
Revelation 1:19 — Commentary on Revelation
Write therefore the things which you have seen, etc. Make known to all the things you alone have seen, namely, the various labors of the Church, and the wicked mixed with the good in it, until the end of the world.
Revelation 1:20 — Commentary on Revelation
The seven stars are the angels of the seven churches. That is, the rulers of the churches. For the priest, as Malachi says, is the angel of the Lord of hosts (Mal. II).
Revelation 2:1 — Commentary on Revelation
To the angel of the church in Ephesus write. He reproaches part of this church according to the quality of its name and praises part. For Ephesus is said to be interpreted as a great fall and my will in it.
Revelation 2:2 — Commentary on Revelation
I know your works, and your labor, etc. I see you, he says, diligently performing good works and patiently enduring the intolerable wrongs of the wicked; examining carefully the words and deeds of false apostles, you have not in any way wished to yield to them.
Revelation 2:4 — Commentary on Revelation
But I have this against you, that you have left your first love, etc. In some matters, indeed, you have abandoned the love you began with, which, unless they recover, I will deprive them of the promised light. However, in some matters, you hate the deeds of the Nicolaitans, which are revealed in the following, that is, idolatry and fornication.
Revelation 2:7 — Commentary on Revelation
He who has an ear, let him hear, etc. What he writes to each, he demonstrates he says to all churches. For it was not only the church of the Ephesians that was to be removed from its place if it did not repent, nor is the seat of Satan only in Pergamum and not everywhere. Thus, the other matters of each individual church are common to the whole Church.
Revelation 2:8 — Commentary on Revelation
And to the angel of the church in Smyrna write. He suggests to this church to endure persecution, to which the name also agrees. For Smyrna means myrrh, which signifies the mortification of the flesh.
Revelation 2:9 — Commentary on Revelation
I know your tribulation and poverty, but you are rich. For blessed are the poor in spirit, for theirs is the kingdom of heaven. Which Fortunatus beautifully explained in a short verse, saying: "The poor in their narrowness reign by having God."
Revelation 2:10 — Commentary on Revelation
Behold, the devil is about to throw some of you into prison, that you may be tested. These words apply to the universal Church, against which the devil always exercises inextricable enmities.
Revelation 2:11 — Commentary on Revelation
He who overcomes shall not be hurt by the second death. He who remains faithful until the death of the flesh will not fear the eternal death of the soul.
Revelation 2:12 — Commentary on Revelation
And to the angel of the church in Pergamum write. Pergamum is interpreted as "dividing their horns," meaning he who by judging distinguishes between the virtue of the faithful and the treachery of the Nicolaitans, so that the horns of sinners are broken, and the horns of the just are exalted.
Revelation 2:13 — Commentary on Revelation
I know where you dwell, where Satan's throne is, etc. I approve of your patience, which, residing among the reprobates who are the throne of the devil, worships me not only by name, being called Christian, but with whole faith even in times of bloody persecution. But I disapprove that I see seducers and false teachers among you.
Revelation 2:14 — Commentary on Revelation
Eating things sacrificed to idols and committing fornication. These are the principal things by which carnal people are militant, whose god is their belly, and whose glory is in their shame. But every evil work is idolatry and spiritual fornication.
Revelation 2:15 — Commentary on Revelation
Holding the doctrine of the Nicolaitans. The Nicolaitans are named after Nicholas the deacon, who, as Clement reports, was reprimanded for the zeal of a very beautiful wife and responded that anyone who wished could take her as his wife. Because of this, unbelievers taught that the apostles allowed all communal and promiscuous unions of women. It is said that the Nicolaitans also preached some fabulous and nearly pagan things about the beginning of the world, and did not separate their food from what was offered to idols.
Revelation 2:17 — Commentary on Revelation
To him who overcomes I will give hidden manna. He who despises the enticement of the flesh, although hypocrites may urge it, will justly be filled with the sweetness of the invisible bread that came down from heaven.
Revelation 2:18 — Commentary on Revelation
And to the angel of the church in Thyatira write. Thyatira is translated as sacrifice. The saints offer their bodies as a living sacrifice.
Revelation 2:20 — Commentary on Revelation
But I have this against you, that you permit the woman Jezebel, etc. Indeed, you are commendable in your work and faith, but you are reproachable in this, that you do not rebuke with worthy denunciation the synagogue of pseudo-apostles, who falsely claim to be Christians. The name Jezebel, which signifies a flow of blood, is fitting for heretics. And it is conjectured that there was a woman in the aforementioned church teaching these crimes, who was a figure of all Jezebel throughout the world, to whom he also threatens clear vengeance.
Revelation 2:22 — Commentary on Revelation
Behold, I will cast her onto a bed. By God's just judgment, it happens that she lies in the bed of eternal punishment, who led the wretched into the bed of lust.
Revelation 2:23 — Commentary on Revelation
And her children into death. Here he calls the posterity and works of the woman her children, threatening them with not the momentary death of the body but the eternal death of the soul.
Revelation 2:24 — Commentary on Revelation
To you I say, and to the rest who are in Thyatira. Just as he urges the impious to repent and threatens them with punishment, so he encourages the pious to patience with promises of eternal rewards.
Revelation 2:26 — Commentary on Revelation
To him who overcomes falsehoods and keeps my commands, etc. The Church has this power in Christ, as the body in the head. In whom, according to the Apostle, God has given us all things (Rom. VIII).
Revelation 2:27 — Commentary on Revelation
And he shall rule them with a rod of iron. He governs the meek with inflexible justice, so that they may bear more fruit; but he destroys the obstinate, so that they either perish eternally, or the earthly desires and muddy affairs of the old man are crushed in them, whatever has been contracted and ingrained from the mire of sins.
Revelation 2:28 — Commentary on Revelation
And I will give him the morning star. Christ is the morning star, who, after the night of the world has passed, promises and reveals to the saints the light of eternal life.
Revelation 3:1 — Commentary on Revelation
And to the angel of the church in Sardis write. He reproves this angel, that is, the priest, for being less diligent in correcting evils. However, he praises some who walk in white garments, to whom the name of the Sardis stone, indeed precious, is fitting.
Revelation 3:2 — Commentary on Revelation
For I have not found your works perfect before my God. The works of a ruler are not perfect before God if he does not strive to rouse others, even if he seems blameless to men.
Revelation 3:3 — Commentary on Revelation
I will come upon you as a thief. As in the parable of the gospel, so here by the example of a thief to be avoided, he warns to be vigilant.
Revelation 3:4 — Commentary on Revelation
But you have a few names in Sardis who have not defiled their garments. He did not say a few people, but a few names. For he calls his own sheep by name; he knows Moses by name, and he writes the names of his saints in heaven.
Revelation 3:5 — Commentary on Revelation
He who overcomes shall be clothed in white garments. He urges everyone to the habit of those who have kept the seamless robe of baptism unblemished.
Revelation 3:7 — Commentary on Revelation
And to the angel of the church in Philadelphia write. Philadelphia is interpreted as brotherly love, which is promised the open door of the kingdom and to be loved by the Lord.
Revelation 3:8 — Commentary on Revelation
Behold, I have set before you an open door, etc. The door of heavenly knowledge, which Christ has opened to his Church, is never shut by any force or effort.
Revelation 3:9 — Commentary on Revelation
Behold, I will make those of the synagogue of Satan, who say they are Jews and are not. He promised this to the whole Church at that time, because not only in Philadelphia did they believe from the synagogue of the Jews, as we find in the Acts of the Apostles.
Revelation 3:10 — Commentary on Revelation
Because you have kept my word of patience, etc. Because you have kept my example in enduring adversities, I will in turn keep you from imminent tribulations; not indeed that you will not be tempted, but that you will not be overcome by adversities. And although the Church is always exercised by adversities, here the hour of temptation and the humiliation of the Jews under the time of Antichrist can be signified, so that as in the following in the sixth order often, so also here in the sixth angel the final persecution is designated. In which indeed the evil Jews, deceiving and being deceived, but others, by the teachings of the great prophet Elijah, understanding the law spiritually and incorporated into the members of the Church, are believed to be strongly victorious over the enemy.
Revelation 3:11 — Commentary on Revelation
Behold, I come quickly. Hold fast what you have, etc. Lest you grow weary in enduring. For I will quickly help, lest perhaps, if you fail, another receives the reward decreed for you. Thus, the number of saints, which is fixed with God, cannot be shortened by the treachery of growing tares. If indeed a crown is given to another when lost, the place of him who lost what he held is not vacant.
Revelation 3:12 — Commentary on Revelation
He who overcomes, I will make him a pillar in the temple of my God, etc. He who overcomes adversities for my sake will gloriously fear no further loss of adversity in the temple of the Church. These pillars, that is, holy men, now strengthen the Church by supporting it, then will adorn it by standing out, just as those two in the doors of Solomon's temple.
Revelation 3:14 — Commentary on Revelation
And to the angel of the church in Laodicea write. Laodicea is called the beloved tribe of the Lord, or they were in the vomit. For there were those to whom he would say: I will begin to spew you out of my mouth. And to others he says: I rebuke and chasten those whom I love. From the Greek, it is interpreted as the just people.
Revelation 3:15 — Commentary on Revelation
I know your works, that you are neither cold nor hot, etc. You are neither fervent in faith nor entirely unfaithful. If you were still unfaithful, the hope of conversion would still remain for you; but now, because you do not do the will of the Lord that you have known, you will be cast out from the bowels of my Church.
Revelation 3:17 — Commentary on Revelation
Because you say, "I am rich and increased with goods," etc. Content with faith alone, you falsely claim the riches of righteousness for yourself, but if you truly desire to be rich, buy the fervor of charity tested in the flame of tribulations, having left everything, and anoint the eyes of your mind not with the stibium of deceptive boastfulness but with the eye salve of divine knowledge. To anoint the eyes with eye salve is to merit the understanding of the holy Scriptures through the execution of good works.
Revelation 3:19 — Commentary on Revelation
Those whom I love, I rebuke and chasten. Do not refuse to suffer adversities, since this is a special sign of being loved by the Lord.
Revelation 3:20 — Homilies on the Gospels 1.21
The Lord stands at the doorway and knocks when he pours into our heart the memory of his will, either through the mouth of a man who is teaching [us] or through his own internal inspiration. When his voice is heard, we open the gate to receive [him] when we willingly present our assent to [his] counsels, whether secret or open, and devote ourselves to accomplishing those things that we recognize are to be done. He comes in order to eat with us and we with him. For he dwells in the hearts of his elect through the grace of his love in order to restore them always by the light of his presence. He lives there so that they may advance more and more to heavenly desires, and so that he himself may feed their zeal for heaven, as it were, with a most pleasing banquet.
Revelation 3:20 — Commentary on Revelation
Behold, I stand at the door and knock, etc. I indeed knock at the door of your heart with the right hand of exhortation, which if you receive willingly, you will be deemed worthy to have me as a dweller and co-heir.
Revelation 3:21 — Commentary on Revelation
To him who overcomes, I will grant to sit with me on my throne. He says he will make the confessor a participant in power and judgment. He has made us sit together, he says, in the heavenly places in Christ.
Revelation 4:1 — Commentary on Revelation
After this, I looked, and behold, a door open in heaven. After describing the works of the Church, what it was and what it would be like, he recapitulates from the birth of Christ, intending to say the same things differently. For he repeats the entire time of the Church in various figures in this book. Behold, he says, a door open in heaven. Fittingly, he sees a heavenly door about to ascend, to whom high mysteries are promised to be revealed. Or because Christ is the door, he who believes in Him born and suffered ascends to heaven, that is, to the height of the Church, and sees future spiritual events as he says.
Revelation 4:2 — Commentary on Revelation
And immediately I was in the Spirit. And the first voice which I heard. Certainly similar to the previous voice, which had said: What you see, write in a book (Rev. 1).
Revelation 4:3 — Commentary on Revelation
And he who was sitting was like the appearance of a jasper and a sardius stone. Jasper's color signifies water, sardius fire. With these two, we know the judgment is celebrated. For as it was in the days of Noah, so will be the coming of the Son of Man (Matt. 24).
Revelation 4:4 — Commentary on Revelation
And around the throne were twenty-four thrones, etc. He sees the same Church, which he had seen as one seat because of the fellowship of faith, generated from the patriarchs and apostles through the double testament, in twenty-four thrones, sitting because of its judicial dignity in Christ. For all members will sit and judge, but in one and through one head. For how can the saints sit in judgment, standing at the right hand of the Judge? The twenty-four elders can also be understood as those who complete the perfection of work, which is commended by the number six, with the clear preaching of the Gospel. For four times six makes twenty-four.
Revelation 4:5 — Commentary on Revelation
And from the throne proceed flashes of lightning and voices and peals of thunder. This is what Mark says: But they went forth and preached everywhere, while the Lord worked with them and confirmed the message by the accompanying signs (Mark 16).
Revelation 4:6 — Commentary on Revelation
And before the throne, there was as it were a sea of glass, like crystal. This refers to the faith of true baptism, which is related to glass, in which nothing different is seen on the outside than what it bears within. The grace of baptism is also figured by crystal, which is formed from water into ice and a precious stone.
Revelation 4:7 — Commentary on Revelation
And the first living creature was like a lion, etc. These living creatures are interpreted in various ways. But blessed Augustine, according to the order of this book, says that Matthew is understood in the lion, who narrates the royal lineage of Christ, who also conquered as the Lion of the tribe of Judah. For the cub of the lion is Judah (Gen. 49). And in whom, as a king, he is feared by a king, worshipped by the magi. Where also the king reckons with his servants, the king makes a marriage for his son, and finally, the king separates the sheep from the goats. Luke is in the calf, which was a great sacrifice in the law. For not only are his beginnings around the temple and sacrifices, but it also concludes: And they were continually in the temple praising and blessing God (Luke 24). The face of a man signifies Mark, who, saying nothing of the royal or priestly power of the Lord, simply narrates the deeds of the man Christ. But John is the eagle, who sharply looks at the birth of the Word like the rising sun. The living creatures sometimes signify the evangelists, sometimes the whole Church. Whose strength is shown in the lion, sacrifice in the calf, humility in the man, sublimity in the flying eagle.
Revelation 4:8 — Commentary on Revelation
Each of them had six wings. By the perfection of their doctrine, they lift the Church to the heights. For the number six is called perfect because it is completed by its own parts. For one, which is the sixth part of six, and two, which is the third, and three, which is half, make up the same six. Alternatively, the six wings of the four living creatures, which are twenty-four, signify the same number of books of the Old Testament, by which the authority of the evangelists is supported and the truth is confirmed.
Revelation 4:10 — Commentary on Revelation
The twenty-four elders fell down before Him who sits on the throne and worshipped. When the creatures resound in praise, that is, when the evangelists proclaim the dispensation of Christ, the whole Church, which consists of leaders and peoples (for this is what the doubled number twelve signifies), immediately falls on its face and worships Him who lives forever and ever.
Revelation 5:1 — Commentary on Revelation
And I saw in the right hand of Him who sat on the throne a book written within and on the back. This vision demonstrates to us the mysteries of the Holy Scripture revealed through the Incarnation of the Lord. Its harmonious unity contains the Old Testament as if externally, and the New Testament internally.
Revelation 5:2 — Commentary on Revelation
And I heard a mighty angel proclaiming with a loud voice: Who is worthy to open the book? This signifies the preaching of the law. For many prophets and righteous men desired to see what the apostles saw (Matt. 13). And about this salvation, as Peter says, the prophets sought and searched diligently (1 Pet. 1). This is the book which in Isaiah is sealed both to the one who can read and to the one who cannot. Yet even there its opening is proclaimed thus: In that day the deaf will hear the words of the book (Isa. 29). And concerning it, Ezekiel says: And I saw, and behold, a hand was sent to me, in which was a scroll, and he spread it before me, and it was written within and without (Ezek. 2). He also added what John was silent about, namely, what was written in the book, saying: And there were written therein lamentations, mourning, and woe (Ibid.). For the entire series of the Old and New Testaments warns us to repent for sins, to seek the kingdom of heaven, and to flee from the lamentations of hell.
Revelation 5:3 — Commentary on Revelation
And no one was able in heaven or on earth, etc. Neither angel, nor any of the righteous even freed from the bond of the flesh, could reveal or investigate the mysteries of the divine law, nor look upon it, that is, to contemplate the splendor of the grace of the New Testament. Just as the children of Israel could not look upon the face of the giver of the Old Testament, which contains the New.
Revelation 5:4 — Commentary on Revelation
And I wept much. Recognizing the common misery of the human race, he grieved.
Revelation 5:5 — Commentary on Revelation
And one of the elders said to me: Weep not, etc. He is forbidden to weep, because the mystery that had long been hidden was already fulfilled in the passion of Christ, when He gave up the spirit and the veil of the temple was torn (Mark 15). To whom it is said: You are a lion's cub, O Judah; you have gone up to the prey, my son (Gen. 49), etc. He follows and describes how and where the Lion of the tribe of Judah conquered.
Revelation 5:6 — Commentary on Revelation
And I saw in the midst of the throne ... a Lamb standing as if slain. The same Lord who is the Lamb by dying innocently, also became a lion by bravely overcoming death. Tyconius says the lamb represents the Church, which in Christ has received all power.
Revelation 5:7 — Commentary on Revelation
And he came and took the book out of the right hand of Him who sat on the throne. The book from the right hand of God, the dispensation itself of the Incarnation, is said to have been received by the Son of Man from the Father and from Himself, according to what He is as God, because both, along with the Holy Spirit, dwell on the throne. For Christ, who is the Lamb in humanity, is Himself the right hand of the Father in Deity.
Revelation 5:8 — Commentary on Revelation
And when He had opened the book, etc. When by His passion the Lord proved that the proclamations of both Testaments were fulfilled in Him, the Church, giving thanks, also offers itself to sufferings, so that, according to the Apostle, it may complete in its flesh what is lacking in Christ's afflictions (Col. 1). For in the harps where strings are stretched on wood, the bodies ready to die are signified; by the bowls, the hearts open wide in the breadth of charity are signified.
Revelation 5:8 — Homilies on the Gospels 2.10
Just as it is proper for us to seek the Lord shining with the light of good works, so also is it proper for us to seek him abundantly provided with the gift of spiritual prayers. Hence it is good that the women who came to the tomb early in the morning are reported to have been carrying with them the spices that they had prepared. Our spices are our voices in prayer, in which we set forth before the Lord the desires of our hearts, as the apostle John attested in the describing mystically the purest inmost longings of the saints, saying, "They had golden bowls full of incense, which are the prayers of the saints." What in Greek is called "spice" in Latin is called "incense." We bear spices to the tomb of the Lord early in the morning when, mindful of the passion and death that he underwent for us, we show to our neighbor outwardly the light of our good actions and are inwardly aflame in our heart with the delight of simple compunction. We must do this at all times, but especially when we go into church in order to pray and when we draw near to the altar in order to partake of the mysteries of the body and blood of the Lord.
Revelation 5:9 — Commentary on Revelation
And they sang a new song, etc. They celebrate the sacraments of the New Testament, which are completed in Christ, praising His very dispensation, which they confess belongs to Christ alone.
Revelation 5:11 — Commentary on Revelation
And their number was thousands upon thousands. Innumerable thousands of people flocking to the Church praise God.
Revelation 5:13 — Commentary on Revelation
To whom all power in heaven and on earth has been given. For if the righteous are called the children of God, why not also the angels? Although the heavenly hosts can also sing this by rejoicing in our redemption. As the holy Pope Gregory explained, adding: "For the voice of the angels in the praise of the Creator is the very wonder of inner contemplation."
Revelation 5:14 — Commentary on Revelation
And the four living creatures said Amen, etc. As the people in the Church resound with praises to the Lord, the teachers confirm the same and, by the example of their lives, together worship the Lord.
Revelation 6:1 — Commentary on Revelation
And I saw when the Lamb had opened one of the seals. Since the signs are first loosened and then the book is opened, He wisely reversed the usual order. For the Lord, by suffering and rising again, taught that He is the end of the law. And ascending into heaven, sending the Holy Spirit, He strengthened the Church with the gift of a more secret mystery. Therefore, He opened the book then, and now He loosens its seals. In the first seal, the glory of the primitive Church; in the following three, the threefold war against her; in the fifth, the glory of those who triumphed in this war; in the sixth, those things that will come in the time of the Antichrist, with a brief recapitulation of the previous ones; in the seventh, he sees the beginning of eternal rest.
Revelation 6:2 — On the Tabernacle 1.25.11
The top of that ark is doubtless properly ordered to be encircled with a golden crown, because when he appeared in the flesh and came to redeem the human race, the Son of God was anticipating a certain time and hour when he would overcome the death he had borne for us (along with the author of death himself) and ascend victorious to the Father in heaven. Of this crown the apostle says, "But we see Jesus, who was indeed made a little lower than the angels, crowned with glory and honor because of the suffering of death." Of this crown John in the Apocalypse says, "And I looked, and behold, a white horse! And the one who was sitting upon it had a bow, and a crown was given to him, and he went out conquering that he might conquer." Surely the white horse is the church. The rider who was commanding it is the Lord. He had a bow because he was coming to make war against the powers of the air; and a crown of victory was given to him because by dying he overthrew the reign of death.
Revelation 6:2 — Commentary on Revelation
And behold a white horse, etc. The Lord presides over the Church, which by grace is whitened beyond snow, and bearing the arms of spiritual doctrine against the wicked, receives the victor's crown among His own. Of whom it is said: He received gifts among men (Ps. 68). In which, even presiding in heaven, He was persecuted by Saul.
Revelation 6:3 — Commentary on Revelation
And when he had opened the second seal, I heard the second living creature, etc. We are also commanded to diligently observe the opposing cavalry, so that just as joy is taken from the Church's successes, caution is taken from foreknowledge of adversities.
Revelation 6:4 — Commentary on Revelation
And another horse went out, fiery red. Against the victorious and conquering Church went out a fiery red horse, that is, a perverse people, bloodthirsty from their rider, the devil. Although we have read in Zechariah of the red horse of the Lord; but that one is red with His own blood, this one with another's.
Revelation 6:5 — Commentary on Revelation
And behold, a black horse, etc. The black horse represents a crowd of false brothers, who have the balance of right profession, but harm their companions through works of darkness. For when it is said, in the midst of the creatures, Do not harm, it is shown that there is someone there who harms. About this advancing horse, the Apostle says: Fightings without, fears within.
Revelation 6:6 — Commentary on Revelation
A measure of wheat for a denarius, etc. He says, Beware lest you scandalize your brother by a very bad example, for whom Christ died and who bears the marks of the sacred blood and chrism. For whether by the merits of the perfect, or even of the least, anyone in the Church imbued with faith in the Holy Trinity is redeemed at the same perfect price of the Lord's blood. And not without reason is the perfection of faith or work expressed by a double measure and not a single one, which both consist in the root of twin charity.
Revelation 6:8 — Commentary on Revelation
And behold, a pale horse, etc. Heretics who mask themselves as Catholics, worthy of the inhabiting death, drag after them a host of the lost. For the devil and his ministers are metaphorically called death and hell, as they are the cause of death and hell for many. It can also be simply understood that here the spiritually dead, there eternal punishment follows.
Revelation 6:9 — Commentary on Revelation
And when he had opened the fifth seal, etc. Because he had said that the Church is greatly afflicted in the present, he also speaks of the glory of souls after the punishment of bodies. I saw, he says, them under the altar, that is, in the sanctuary of eternal praise. For the golden altar, placed inside and near the ark of the Lord's body, does not offer flesh and blood, but only the incense of praise to the Lord. And those who now present their bodies as a living sacrifice will then, with the bonds of the flesh broken, sacrifice the sacrifice of praise to Him (Ps. 116). It can also be through a hyperbaton, that he saw not under the altar but those killed under the altar, that is, under the testimony of Christ's name, as it is said of the Maccabees: They fell under the covenant of God (2 Macc. 7).
Revelation 6:10 — Commentary on Revelation
And they cried out with a loud voice, saying. The great cry of souls signifies their immense desire for what they know the Lord wishes to do. For it is not proper to believe they desire anything against God's will, as their desires depend on His will.
Revelation 6:11 — Commentary on Revelation
And each of them was given a white robe. Now, the souls of the saints have individual robes, rejoicing in their blessed immortality. But when their bodies rise again, according to Isaiah, they will possess double in their land.
Revelation 6:11 — Homilies on the Gospels 2.12
The spirits of the elect who dwell in that heavenly city can be understood as asking in the name of the Savior on their own behalf too, since they clearly desire the coming of the period of universal judgment and the resurrection of their bodies, in which they have striven for the Lord's sake... Each soul now has a white robe, when each enjoys his bliss alone. They will then receive two, when the number of their brothers has been filled at the end, and they are gladdened by receiving their own immortal bodies.
Revelation 6:12 — Commentary on Revelation
And I saw when He opened the sixth seal, etc. With the opening of the sixth seal, the final persecution is announced, and just as the world was shaken with darkness and fear when the Lord was crucified on the sixth day, it will be so again.
Revelation 6:13 — Commentary on Revelation
And the stars fell to the earth, etc. Those who shine outwardly in the Church, driven by the wind of the final persecution, will be shown to have been earthly. Their deeds are rightly compared to the gross, immature, useless, and perishable fruits of the fig tree.
Revelation 6:14 — Commentary on Revelation
And the sky receded like a scroll being rolled up. Just as a rolled-up scroll contains mysteries within but nothing apparent outside, so will the Church, known only to its own, retreat discreetly to avoid persecution, hidden from outsiders.
Revelation 6:15 — Commentary on Revelation
And the kings of the earth and the great men and the commanders. We understand kings as powerful people. He means to encompass every rank and condition. Besides, who but the persecutor will be kings then?
Revelation 6:16 — Commentary on Revelation
And hide us from the face of Him who sits on the throne and from the wrath of the Lamb. So that He may find us not as reprobates, but stable in faith when He comes, with our sins covered by the intercession of the saints and the mercy of God.
Revelation 6:17 — Commentary on Revelation
And who will be able to stand? Certainly, the one who now strives to watch, to stand firm in faith, and to act manfully. If you interpret this earthquake literally as referring to the very day of judgment, it is not surprising that earthly kings and princes, fearful of the holy mountains, seek refuge, as we read has already happened in the case of the rich man clothed in purple and the poor Lazarus.
Revelation 7:1 — Commentary on Revelation
After this, I saw four angels standing at the four corners of the earth. That is, the four principal kingdoms, namely, those of the Assyrians, Persians, Greeks, and Romans. For just as in the previous seals, after witnessing the manifold conflicts of the Church, he saw the joys of the triumphant souls; so also now, he is about to prove with examples what victory follows the kingdom of the Antichrist, succeeding the preceding kingdoms of the world, which have already yielded to the rule of Christ's Church. For great causes must be confirmed by greater arguments.
Revelation 7:2 — Commentary on Revelation
And I saw another angel ascending from the east, etc. The Lord born in the flesh, who is the angel of great counsel, the messenger of the Father's will, visited us as the rising sun from on high (Luke 1), bringing the banner of the cross to mark the foreheads of His own.
Revelation 7:3 — Commentary on Revelation
Do not harm the earth or the sea or the trees. Since the Lord has suffered, not only has the power of the adversary been crushed, but also the dominion of worldly principalities, as we both see with our eyes and read in the statue that the stone from the mountain shattered.
Revelation 7:4 — Commentary on Revelation
And I heard the number of those who were sealed, etc. This finite number signifies the innumerable multitude of the whole Church, which is generated from the patriarchs, either by descent of flesh or by imitation of faith. For if you are Christ's, then you are Abraham's seed (Gal. 3). For the increase of perfection, it pertains that twelve is multiplied twelve times, and to the total is perfected as a thousand, which is a solid squared number, signifying the stable life of the Church. Therefore, it is often figured by the number twelve because it stands firm in the faith of the Holy Trinity in a fourfold world. For thrice four is the perfect number, a double portion. Finally, the apostles, who were chosen to preach the same faith to the world, were twelve, indicating by their number the mystery of their work.
Revelation 7:5 — Commentary on Revelation
From the tribe of Judah, twelve thousand sealed, etc. It is fitting that he begins with Judah, from which tribe our Lord arose; and he omits Dan, from whom it is said the Antichrist is to be born, as it is written: Let Dan be a serpent by the way, a viper by the path, that bites the horse's heels, so that its rider falls backward (Gen. 49). For he did not intend to describe the order of earthly generation but to expound the virtues of the Church according to the interpretation of the names, which hasten from confession and praise to the right hand of eternal life. This is the meaning of the names Judah, who is placed first, and Benjamin, who is placed last. Therefore, Judah is first, which is interpreted as confession or praise, because no one attains the summit of good works before the beginning of confession. And unless we renounce evil deeds through confession, we cannot be formed rightly. The second is Reuben, which is interpreted as seeing the son. The Psalmist testifies that works are designated in the sons when he says among the blessings of the blessed man: Your sons will be like olive shoots (Ps. 128). And further: May you see your children's children (Ibid.). For one who fears the Lord is blessed, not only if he has begotten sons and received grandchildren, but because in sons are works, and in sons of sons, the fruits of works, that is, the eternal reward is designated. Therefore, after Judah comes Reuben, that is, after the beginnings of divine confession and praise, the perfection of action follows. But because through many tribulations we must enter the kingdom of God (Acts 14), after Reuben comes Gad, which is interpreted as temptation or armed. After the beginning of good works, a man must be tested by greater temptations and girded for more serious battles, so that the strength of his faith may be proven. Solomon says: My son, when you come to serve the Lord, prepare your soul for temptation (Sirach 2). And the Psalmist likewise: You have girded me with strength for battle (Ps. 18). And because we bless those who have endured suffering, therefore after Gad is placed Asher, that is, blessed, in a very fitting order. Blessed is the man who endures temptation, for when he has been tested, he will receive the crown of life (James 1). Because by the faithful promise of this blessedness they are not distressed but, rejoicing in hope, are patient in tribulation, they sing with the Psalmist: You have enlarged me in distress; and again: I ran the way of your commandments, when you enlarged my heart (Ps. 119); and with the mother of blessed Samuel, they exultingly say: My mouth is enlarged over my enemies, because I have rejoiced in your salvation (1 Sam. 2). Therefore, Naphtali follows, which means enlargement. And Manasseh follows him, which is interpreted as forgetting or necessity. The mystery of this name warns us to forget the things that are behind, taught by the anguish of present temptations, and to stretch forth to the things that are before, according to the Apostle, so that we may make provision for the flesh, not in its desires, but bound only by the necessity of human condition (Phil. 3). For which the Psalmist, sighing for better things, prayed: Deliver me from my necessities (Ps. 25). Simeon, which means heard the sorrow or name of habitation, is placed under this, so that by the quality of this name it is more clearly instilled what is to be held here and what is to be healthily expected. For to those who here mourn fruitfully in penitence, the joy of heavenly habitation will be given. To whom it is also said: Your sorrow will be turned into joy (John 16). Therefore, Levi is added, which means added. In which we understand either those who buy the eternal with the temporal, as Solomon says: The ransom of a man's life is his wealth (Prov. 13), or those who, following the counsel of God, receive a hundredfold in this world with tribulations, and in the world to come, eternal life (Mark 10). What is writte…
Revelation 7:9 — Commentary on Revelation
After these things, I saw a great multitude, which no one could number. Having finished the recapitulation, which he had interposed for the sake of example, he returns to the order, proclaiming the glory of those who will overcome the wickedness of the final persecution. And what follows: From all nations, and tribes, and peoples, and tongues, etc., it can also be understood thus, that, having enumerated the tribes of Israel, to whom the Gospel was first preached, he also wishes to commemorate the salvation of the Gentiles.
Revelation 7:9 — Homilies on the Gospels 1.10
Let us think attentively about the eternal feast of the martyrs, which is in heaven, and by following in their footsteps insofar as we can, let us also take care to become ourselves participants in this heavenly feast, for as the apostle bears witness, if we have been companions of his passion, we will at the same time be companions of his consolation. Nor should we mourn their death as much as we should rejoice about their attaining the palm of righteousness. Rachel must groan over each of them when, through torments, they are driven away from this life—that is, the church which begot [them] exhorts them with mourning and tears, but when they have been driven out, the heavenly Jerusalem, who is the mother of us all, soon receives them into another life by ministers of gladness who are ready at hand and introduces them into the joy of the Lord to be crowned as his forever. Hence, says John, they were standing before the throne "in the sight of the Lamb, dressed in white robes, and palms were in their hands." For they now stand before God's throne, crowned, who once lay, worn down by pain, before the thrones of earthly judges. They stand in the sight of the Lamb, and for no cause can they be separated from contemplating his glory there, since here they could not be separated from his love through punishments. They shine in white robes and have palms in their hands, who possess the rewards for their works; while they get back their bodies, glorified through resurrection, which for the Lord's sake they suffered to be scorched by flames, torn to pieces by beasts, worn out by scourges, broken by falls from high places, scraped by hoofs and completely destroyed by every kind of punishment.
Revelation 7:10 — Commentary on Revelation
And they cried out with a loud voice, saying: Salvation to our God, who sits on the throne, and to the Lamb. With a loud voice, that is, with great devotion and unceasing praise, they profess that the Father and the Son reign on the throne, that is, in the Church, with the Holy Spirit likewise reigning together. For it is said: To the One sitting on the throne, and to the Lamb (Apocalypse V), as it is said in the Gospel: That they may know you, the only true God, and Jesus Christ whom you have sent (John XVII). It is understood: That they may know the one true God.
Revelation 7:10 — Homilies on the Gospels 1.10
With a loud voice [the martyrs] sing of salvation from God, since they recall with great thanksgiving that they have triumphed, not by their own virtue but by his help, in the struggle with the tribulations assailing them.
Revelation 7:11 — Commentary on Revelation
And all the angels stood around the throne and the elders and the living creatures. In all the angels he showed the persons of the great multitude worshipping the Lord. He says, All who are around him shall offer gifts (Psalm LXXV).
Revelation 7:12 — Commentary on Revelation
Blessing and glory and wisdom, etc. The Church offers to the Lord a sevenfold praise of virtues, which it confesses to have received from him in each of its members.
Revelation 7:13 — Commentary on Revelation
And one of the elders said to me: Who are these who are clothed in white robes, and where did they come from? etc. He asks this to teach.
Revelation 7:14 — Commentary on Revelation
And he said to me: These are those who have come out of great tribulation. Through many tribulations we must enter the kingdom of God (Acts XIV). But who does not know that the tribulation of the Antichrist will be greater than the others?
Revelation 7:14 — Homilies on the Gospels 1.10
Martyrs wash their robes in the blood of the Lamb, while as for their members, which "seem to the eyes of the ignorant" [to be] defiled by the squalor of their pains, they instead have made [these members] clean of all contagion by their blood which is poured forth for Christ. In addition, they have rendered [their members] worthy of the blessed light of immortality, which is [the meaning of] their having made their washed robes white in the blood of the Lamb.
Revelation 7:15 — Commentary on Revelation
And they serve him day and night in his temple. Speaking in our manner, he signifies eternity.
Revelation 7:15 — Homilies on the Gospels 1.10
To be continuously present at the praises of God is not a laborious servitude but a servitude that is pleasant and desirable. "Day and night," indeed, do not exclusively signify the vicissitude of time, but typologically [they signify] its perpetuity.
Revelation 7:16 — Commentary on Revelation
They will neither hunger nor thirst anymore. This is what the Lord himself promised: "I am," he says, "the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst" (John VI). For blessed are those who hunger and thirst for righteousness, for they shall be satisfied (Matthew V).
Revelation 7:17 — Commentary on Revelation
For the Lamb, who is in the midst of the throne, will shepherd them. He says that the Lamb is in the midst of the throne, who had previously said that the Lamb received the book from the one seated on the throne, teaching that the Church has one throne with the Father and the Son, in which through faith one dwells, the whole Trinity, God.
Revelation 8:1 — Commentary on Revelation
And when he had opened the seventh seal, etc. After the destruction of the Antichrist, a brief rest is believed to come in the Church, about which Daniel predicted thus: "Blessed is he who waits and comes to the thousand three hundred and thirty-five days" (Daniel XII). Which blessed Jerome explains thus: "Blessed," he says, "is he who, after the Antichrist is killed, awaits beyond the one thousand two hundred and ninety days, that is, three and a half years, forty-five days, during which the Lord and Savior is to come in his majesty." But why there is a silence of forty-five days after the killing of the Antichrist is known to divine knowledge. Unless we might say: the delay of the kingdom of the saints is a test of patience. Note that in the sixth seal he sees the greatest pressures on the Church, in the seventh he sees rest, because the Lord, crucified on the sixth day, rested on the Sabbath, waiting for the time of resurrection. Thus far about the opening of the sealed book and the six seals. Now he recapitulates from the beginning, intending to speak the same things differently.
Revelation 8:2 — Commentary on Revelation
And I saw seven angels standing before God, etc. The Church, often commended by the number seven, is devoted to the duty of preaching, the first trumpet signifying the common destruction of the impious by fire and hail; the second, the devil expelled from the Church, more fervently inflaming the sea of the world; the third, heretics falling away from the Church, corrupting the rivers of the Holy Scripture; the fourth, the downfall of false brethren in the obscuration of the stars; the fifth, the greater infestation of heretics preceding the time of the Antichrist; the sixth, the open war of the Antichrist and his followers against the Church, and, by recapitulation from the coming of the Lord, the insertion of the destruction of the same adversary; the seventh, the day of judgment, when the Lord will render the reward to His own and will destroy those who have corrupted the earth.
Revelation 8:3 — Commentary on Revelation
And another angel came. He did not say, "Then he came," but proposing that the angels had received the trumpets, he goes back to explain how they had received them. For although the Church preached before the coming of the Lord, it was not everywhere, until it was confirmed by His Spirit.
Revelation 8:4 — Commentary on Revelation
And the smoke of the incense ascended from the prayers of the saints, etc. Christ the Lord offering Himself as a sacrifice of sweetness made the compunction of the hearts of the saints acceptable, which, being born from the inner fire, usually stirs up tears like smoke.
Revelation 8:5 — Commentary on Revelation
And the angel took the censer, etc. Rightly he introduces the censer filled with fire. For God does not give the Spirit by measure (John 3). This we properly know was fulfilled in the humanity of Christ, in whom all the fullness of the Divinity dwells bodily (Colossians 2).
Revelation 8:6 — Commentary on Revelation
And the seven angels who had the seven trumpets prepared themselves to sound the trumpets. The Church, inflamed with the sevenfold spirit, prepared itself confidently to preach, intending to cast down the glory of the world with heavenly trumpets, as if to topple the walls of Jericho. For that seven-day circuit also indicates the entire time of the Church.
Revelation 8:7 — Commentary on Revelation
And the first angel sounded the trumpet. Rightly, the preaching of the plagues of the trumpet, which is a sign of war, is compared. "Lift up your voice like a trumpet and declare to my people their transgressions" (Isaiah 58). And elsewhere, "Set the trumpet to your lips, like an eagle over the house of the Lord" (Hosea 8), that is, preach loudly that Nebuchadnezzar will come to destroy the temple.
Revelation 8:8 — Commentary on Revelation
And as it were a great mountain burning with fire, was cast into the sea, etc. With the growth of the Christian religion, the devil, swollen with pride and burning with the fire of his fury, was cast into the sea of the world, with the Lord saying: "If you say to this mountain, be taken up and cast into the sea, it will be done" (Mark 11). Not that he was not there before, but that, having been cast out from the Church, he began to rage more greatly against his own, inflicting spiritual death on them with the pride of carnal wisdom. For to think according to the flesh is death (Romans 8). But the apostles were not taught by flesh and blood, but by the Father who is in heaven (Matthew 16). For in that sea, they steered the ship of faith which offered itself to be trodden by the feet of the Lord.
Revelation 8:9 — Commentary on Revelation
And a third of them died, those that had souls in the sea. He said, "those that have souls," to show that the spiritually living were dead. Just as the Apostle says of the voluptuous widow: "Living," he says, "she is dead" (I Tim. V).
Revelation 8:10 — Commentary on Revelation
And a great star fell from heaven, burning like a torch, etc. Heretics, whom Jude the apostle calls stars of seduction, falling from the height of the Church, try to infect the springs of divine Scriptures with the flame of their wickedness. They are not afraid to falsify not only the meaning but also the words frequently. They are worthy of the name "wormwood," whose slight mixing tends to embitter great sweetness.
Revelation 8:11 — Commentary on Revelation
And many men died from the waters. For many (as the Apostle says) follow their luxuries, through whom the way of truth is blasphemed (II Pet. II), yet for the people of God, as Moses teaches, every wave of the waters is drinkable.
Revelation 8:12 — Commentary on Revelation
And a third of the sun was struck, and a third of the moon, etc. The beauty of the Church, like a shining star, is often obscured by false brethren, who make it shine less by their defection, whether in the prosperity or adversity of the world.
Revelation 8:13 — Commentary on Revelation
And I saw and heard the voice of one eagle flying through the midst of heaven, etc. The voice of this eagle flies daily through the mouths of the eminent doctors in the Church, when they gravely announce to the lovers of the earth the wickedness of the heretics, the savagery of the Antichrist, and the day of judgment to come, saying: In the last days, perilous times will come, and men will be lovers of themselves (II Tim. III); and further: Men of corrupt minds, reprobate concerning the faith (Ibid.), and elsewhere: Then shall that Wicked be revealed, who opposes and exalts himself above all that is called God or is worshipped (II Thess. II). And again: The day of the Lord will come like a thief in the night. For when they shall say, Peace and safety, then sudden destruction will come upon them (I Thess. V).
Revelation 9:1 — Commentary on Revelation
And I saw a star fallen from heaven to earth, etc. The flame of heretics, which he had mentioned briefly, he explains with what kindling it has grown: indeed, the ancient enemy, whom the Lord saw falling like lightning from heaven (Luke X), opened the hearts of his own with a blasphemous doctrine, and taught them, as if they were smoke, to seek high places, to speak iniquity in lofty terms.
Revelation 9:2 — Commentary on Revelation
And the smoke of the pit arose, like the smoke of a great furnace, etc. Proclaiming the great furnace, that is, the final persecution, the heretical madness rages, not only attempting to obscure the light of the weaker ones, who, like the air, touch the boundaries of the earth and heaven in some way, but also striving to obscure the light of the exalted ones, though not able to extinguish it. For even the elect will be led into error, if possible (Matthew XXIV).
Revelation 9:3 — Commentary on Revelation
And out of the smoke came forth locusts upon the earth. Just as the saints are the body of Christ, and members from a member, so also the members of the flesh of the dragon are joined together, one being born from another, and the smoke of heretical blindness generates the pride of the wicked, harming them with its mouth. But those who are shaken off by pride do not forsake earthly things. For even the smoke from which they are born, though it seeks high places, always fails in itself.
Revelation 9:4 — Commentary on Revelation
And it was commanded them that they should not hurt the grass of the earth, nor any green thing. He shows that the locusts are men, who are sent not to harm the grass, but men. For grass here is simply understood as men.
Revelation 9:5 — Commentary on Revelation
And it was said to them that they should not kill them, etc. Although heretics, empowered by secular authority, are allowed to attack the good temporally, they cannot kill the soul, as the Lord says. For the time of the world is signified by five months, because of the five-part sense which we use in this life. That another translation contains six months agrees with the same sense because of the six ages of the world.
Revelation 9:6 — Commentary on Revelation
And in those days men will seek death, and will not find it. Preferring to end a miserable life with a quick death. As blessed Cyprian lamented under the Decian storm: "To those willing to die, he says, it was not permitted to be killed."
Revelation 9:7 — Commentary on Revelation
And the shapes of the locusts were like horses prepared for battle. That is, like the last persecutors. For in the last battle, which he will describe in the following angel, he says that horses fight. Or simply as horses are driven into battle not by their own reason, but by the impulse of their rider, so evil teachers, driven by a demonic spirit, attack the Church.
Revelation 9:9 — Commentary on Revelation
And the sound of their wings was like the sound of chariots of many horses running into battle. It is more terrifying than it is to be explained, that so much strength grows in this army. First, the smoke rises. Then it brings forth locusts, which are first compared to scorpions, and soon to horses and lions. Their strength would suffice if they did not also come armored. Now, indeed, they are called to be both flying and like chariots fighting.
Revelation 9:10 — Commentary on Revelation
And they had tails like scorpions, etc. Just as a scorpion walks gently but strikes with its tail, so the fraudulent destruction of the wicked appears pleasant and harmless on the surface, but while it secretly kills, it covertly brings death.
Revelation 9:11 — Commentary on Revelation
And they had over them a king, the angel of the abyss. Although God, who is supremely good, permits an angel fitting for such people to preside over them by hidden but just judgments.
Revelation 9:12 — Commentary on Revelation
One woe is past, and behold, two woes are still to come. Since he predicted that three woes were to come, he now mentions that one has already come in heretical deceit, but two remain, which will occur in the time of the Antichrist and on the day of judgment for the wicked.
Revelation 9:13 — Commentary on Revelation
And the sixth angel sounded his trumpet, etc. The sixth angel represents the preachers of the final battle, who, at the prompting of the Gospel, expose the frauds of the Antichrist. The horns of the golden altar indeed represent the preeminent Gospels of the Church.
Revelation 9:14 — Commentary on Revelation
Release the four angels, etc. It indicates how much the ancient enemy with his satellites will persecute the Church at the end of the world, who from the time of the Lord's passion has been shut up in the hearts of the impious, so that he cannot harm as much as he would like, restrained by divine power. For the Euphrates, which is a river of Babylon, signifies the power of the worldly kingdom and the waves of the persecutors. This is the great mountain that he had predicted would be cast into the sea, burning with fire.
Revelation 9:15 — Commentary on Revelation
And the four angels were released. In the manner of prophecy, which designates to us things to come, he himself sees the events in the spirit. He called them four angels because that persecution will rage in the four parts of the world. These are the ones he previously saw standing at the four corners of the earth, and were prevented from harming the earth and sea for the sealing of God's servants.
Revelation 9:16 — Commentary on Revelation
And the number of the mounted troops was two hundred million. This number designates the deceptive duplicity of the perverse army. Which another translation, saying "twice ten thousand times ten thousand," can be more easily understood; and this number is also opposed by the evangelical parable to the king having ten thousand (Matt. IV), as the duplicity of the wicked resists the simple faith of Christ, to whom thousands of thousands minister and ten thousand times ten thousand stand (Dan. VII).
Revelation 9:17 — Commentary on Revelation
And thus I saw the horses in the vision, and those who sat on them, etc. The malignant spirits, in whose hearts they preside, are clothed with their punishments. For we read that those worshipping the beast are to be tormented with fire and sulfur, and the smoke of their torment will ascend forever and ever. Note that in the plague of locusts he did not say he saw horsemen, but only horses. Here indeed, the magnitude of the persecutions shows the open presence of the opposing power. Thus, here the heads are of lions, while there the faces are indeed human, but the teeth are only bestial. Because often heretics show some humanity, but the ministers of the final storm extort what they persuade by words and signs even through punishments.
Revelation 9:19 — Commentary on Revelation
For the power of the horses is in their mouths, and in their tails. That is, in speech and in action; for the prophet teaching lies, he is the tail. Who covers in a certain way the blind and unclean part with the volubility of a flattering tongue, saying to the wicked: You are good.
Revelation 9:20 — Commentary on Revelation
And the rest of mankind who were not killed by these plagues, etc. Because he had described false Christians and heretics, now, to encompass the entire body of the devil, he also mentions the error of the Gentiles, to whom it benefits nothing not to be killed by these plagues, as it is evident they will continue in their Gentile malice even then. For in that persecution the Gentiles will not be compelled to consent to the aforementioned but will die in their own unbelief.
Revelation 9:21 — Commentary on Revelation
And they did not repent of their murders, etc. To their impious religion, they also add wicked morals. After describing the cruelty of the Antichrist, he, in his manner, recapitulates the beginning of Christ's birth and the glory of the Church to show the ruin of the same.
Revelation 10:1 — Commentary on Revelation
And I saw another mighty angel coming down from heaven, clothed with a cloud. The Lord, the angel of great counsel, descended from heaven, clothed with the cloud of flesh. As Isaiah also says: Behold, the Lord is riding on a swift cloud and will come to Egypt (Isaiah XIX), and a rainbow was upon his head. Around the good, the promise of propitiation remains.
Revelation 10:2 — Commentary on Revelation
And he had in his hand a little book open. This is the book previously mentioned, which, long closed by its cover, was finally opened by the grace of the Lord, so that, according to the prophet, even the deaf might hear the words of the book (Isaiah XXIX). And his face deservedly shines like the sun, because he now carries the book open.
Revelation 10:3 — Commentary on Revelation
And when he cried out, the seven thunders uttered their voices. When the Lord preaches mightily, the Church, also full of sevenfold grace, raises its voices to preach. For the lion roars, who will not fear? The Lord God has spoken, who will not prophesy (Amos III)? For the seven thunders are the same as the seven trumpets of which he speaks.
Revelation 10:4 — Commentary on Revelation
And when the seven thunders had spoken, I was about to write. For earlier he heard: What you see, write in a book (Revelation I).
Revelation 10:5-6 — Commentary on Revelation
And the angel whom I saw standing on the sea and on the land lifted up his hand to heaven, and swore, etc. The angel swears by the one who lives forever, as Christ, coming in the name of the Father, confirms his words with his unchangeable truth: Heaven and earth will pass away, but my words will not pass away (Matthew XXIV).
Revelation 10:6 — Commentary on Revelation
Who created heaven and the things that are in it, etc. Standing on the sea and land, and reaching up to heaven, he fittingly swears by the Creator of heaven, earth, and sea.
Revelation 10:7 — Commentary on Revelation
The mystery of God will be finished, etc. The mystery which is now preached will then be completed, when the wicked will go into eternal punishment, but the righteous into eternal life (Matthew XXV).
Revelation 10:8 — Commentary on Revelation
And the voice which I heard from heaven spoke to me again, etc. As the Lord reveals the mysteries of the future time, saying: For the kingdom of heaven is at hand (Matthew X), the Church is also admonished to take up the same book of preaching. Although these words can also be fittingly applied to John himself, who would return to preach after exile.
Revelation 10:9 — Commentary on Revelation
And I went to the angel, saying to him that he should give me the book. Let him approach the Lord who wishes to receive the mysteries of teaching.
Revelation 10:10 — Commentary on Revelation
And it will make your belly bitter, etc. When you receive it, you will be delighted by the sweetness of the divine word, but you will feel bitterness when you begin to preach and act upon what you have understood. Or indeed, it should be understood according to Ezekiel, who, when he said he had devoured the book, added, And I went in bitterness in the indignation of my spirit.
Revelation 10:11 — Commentary on Revelation
And he said to me: You must prophesy again about many peoples and nations. He explains what the book eaten and the sweetness mixed with bitterness signify, namely, that, being freed from exile, he would preach the Gospel to the nations, sweet indeed with love, but bitter with the persecutions to be endured.
Revelation 11:1 — Commentary on Revelation
And a reed like a rod was given to me. In the reed, he received the ministry of writing the Gospel, which is not superfluous in vain elegance, but like a rod of righteousness, the rod of the kingdom of God (Hebrews I). For he describes the eternal kingdom of Christ.
Revelation 11:2 — Commentary on Revelation
But the court which is outside the temple, cast out, etc. Those who are joined to the Church in name only, and neither approach the altar nor the holy of holies, are cast out from the rule of the Gospel and joined with the Gentiles. For all the glory of the king's daughter is within (Psalm XLIV).
Revelation 11:3 — Commentary on Revelation
And I will give to my two witnesses, etc. Lest the savagery of the wicked frighten the listener, he recalls that the Church, united from two peoples, will be illuminated by the grace of virtues. And it is always looking at its head, namely Christ teaching in the flesh, and it is said to prophesy for three and a half years. The months of three and a half years, that is, thirty times forty-two, make up one thousand two hundred and sixty days. Daniel, however, writes of one thousand two hundred and ninety days for the same time, in which the abomination of desolation is to be set up.
Revelation 11:4 — Commentary on Revelation
These are the two olive trees, etc. The Church, illuminated by the light of the two Testaments, always stands by the commands of the Lord. For the prophet Zechariah saw one seven-branched candlestick, and these two olive trees, that is, the Testaments, pouring oil into the candlestick. This is the Church with its unfailing oil, which makes it burn with light in the world.
Revelation 11:5 — Commentary on Revelation
And if anyone wants to harm them, fire proceeds from their mouth, etc. If anyone harms the Church, he is consumed by the fire of judgment, reciprocating the harm. For all who take the sword will perish by the sword (Matthew XXVI). Hence, the Chaldean flame, which was cast on the children of God, consumed the ministers of impiety themselves. Or spiritually, by the prayers of the Church's mouth, one is consumed by spiritual fire to be changed for the better. Coals of fire, he says, you will heap upon his head (Romans XII).
Revelation 11:6 — Commentary on Revelation
These have the power to shut heaven, so that no rain falls, etc. All power in heaven and on earth is given to the Church in Christ, with the keys to bind and loose entrusted to it (Matthew XXVIII). But spiritually, the heaven is shut so that it does not rain, so that the blessing does not descend on the barren earth from the Church. As the Lord said about the vineyard of His Father: I will command the clouds that they rain no rain upon it (Isaiah V).
Revelation 11:7 — Commentary on Revelation
And when they have finished their testimony, the beast, etc. He openly shows that all these things happen before the final persecution by saying, When they have finished their testimony, that is, the testimony they bear up to the revelation of the beast, which is to emerge in the hearts of the impious. Not that they will not continue to bear the same testimony then, strongly resisting the enemy, but that at that time the Church is believed to be deprived of the grace of virtues, while the adversary openly dazzles with signs of deceit. For want will precede his face, as the Lord says (Job XLI).
Revelation 11:8 — Commentary on Revelation
And their bodies will lie in the street of the great city. If they persecuted me, he says, they will also persecute you. It is therefore not surprising if the city of the impious, which did not fear to crucify the Lord, also holds His servants in derision, even those who have been killed. Such things are often recorded in ecclesiastical history.
Revelation 11:9 — Commentary on Revelation
And those from the peoples and tribes, etc. He did not say: The peoples and tribes will see, but many from the peoples, who, while others believe, openly mock the saints.
Revelation 11:10 — Commentary on Revelation
And those who dwell on the earth will rejoice over them. Whenever the righteous are afflicted, the unjust rejoice and feast, just as, when the wicked prosper, the poor are inflamed.
Revelation 11:11 — Commentary on Revelation
And after three and a half days, the Spirit of life from God, etc. Until now, the angel has narrated what will happen, and now he introduces the event that is heard as future, that with the kingdom of the Antichrist destroyed, the saints will have risen in glory.
Revelation 11:12 — Commentary on Revelation
And they ascended to heaven in a cloud. This is what the Apostle said: We shall be caught up in the clouds to meet the Lord in the air (1 Thessalonians IV).
Revelation 11:13 — Commentary on Revelation
And in that hour there was a great earthquake, etc. With the terror of the judgment impending, the entire city of the devil built upon the sand will collapse with all its builders. For both the number ten and the number seven are perfect. But if it were not, the whole would have to be understood from the part.
Revelation 11:14 — Commentary on Revelation
The second woe is past, and behold, the third woe comes quickly. This second woe pertains not to recapitulation but to the battle of the horses stirred by the trumpet of the sixth angel. For the eagle had predicted three woes from the voices of the three trumpets yet to come. But there, he did not say that the third would immediately follow, which pertains to the seventh angel and the end.
Revelation 11:15 — Commentary on Revelation
And the seventh angel sounded his trumpet, etc. The first six trumpets, compared to the ages of this present world, announced various conflicts of wars for the Church. But the seventh, the herald of eternal Sabbath, proclaims only the victory and dominion of the true king.
Revelation 11:16 — Commentary on Revelation
And the twenty-four elders worshiped God, etc. Behold, he says, the third woe will come in the voice of the seventh angel. And when it sounded, it spoke only of the Church praising God and giving thanks. From this, we understand that the reward of the good is nothing other than the woe of the wicked.
Revelation 11:17 — Commentary on Revelation
Who are, and who were, etc. You indeed have reigned from eternity, even with the wicked rebelling, but now their fury, judged by you, will be crushed. For the Lord reigns; let the peoples be angry (Psalm XCVIII).
Revelation 11:18 — Commentary on Revelation
And the time has come for the dead to be judged, and to reward, etc. It corresponds to the order of the gospel reading: first, all nations will be gathered before the Judge, then the righteous will be placed in the kingdom of the Father through many mansions, while the wicked, driven outside the boundaries of the kingdom, will be tormented by the flames of damnation.
Revelation 11:19 — Commentary on Revelation
And the temple of God was opened in heaven, etc. The temple of the Lord, once situated on earth, covered the ark of the covenant under a mystical veil; but now in the Church, which is the temple of the living God, whose citizenship is in heaven (Philippians III), with the veil of the old temple and the middle wall of partition torn apart by the Lord's blood, the ark of His Incarnation is now revealed to the whole world. For just as heavenly manna in pure gold, so is divinity in the holy body.
Revelation 12:1 — Commentary on Revelation
And a great sign appeared in heaven. What now also appears in the Church: God becoming man.
Revelation 12:2 — Commentary on Revelation
And being with child, she cried out in travail. The Church, spiritually, both gives birth to those she brings forth and continues to labor for those already born. As she herself says: My little children, for whom I labor in birth again until Christ is formed in you (Galatians IV).
Revelation 12:3 — Commentary on Revelation
And behold, a great red dragon, etc. The devil, bloody in cruelty, is armed against the Church with the power of an earthly kingdom. In the seven heads, he speaks of all his kings, and in the ten horns, all his kingdoms.
Revelation 12:4 — Commentary on Revelation
And his tail drew a third part of the stars of heaven, etc. This indicates the strength and malice of the enemy, whom the Church, with the Lord's help, overcomes, who by deceit like a tail has cast down an innumerable part of the angels or men. For the tail is a blind part, an unclean part, covering its filth with its own veil so it does not appear. Tychonius, in his manner, interprets the third part of the stars that fell as false brethren, suggesting that one-third is the Church, one-third is external enemies, and one-third is the stars that fell.
Revelation 12:5 — Commentary on Revelation
And she brought forth a male child. The Church always bears Christ, despite the opposition of the dragon. He is called a male because he is the victor over the devil, who had conquered the woman. For who but a male child? Who will rule all nations with a rod of iron (Psalm II), governs the good with inflexible justice and breaks the wicked. This is also promised to the Church in the earlier parts: I will give him power over the nations, and he will rule them with a rod of iron (Revelation II). For the Church daily gives birth to the Church, ruling the world in Christ.
Revelation 12:6 — Commentary on Revelation
And the woman fled into the wilderness. The Church, living under the hope of eternal things, rejoices in the pilgrimage of the present wilderness, having received the power to tread on serpents and scorpions, and over all the power of the red dragon, like the Israelite people, who, fed with heavenly bread in the wilderness, by the sight of the bronze serpent, conquered the fiery serpents.
Revelation 12:7 — Commentary on Revelation
And there was a great battle in heaven. Michael and his angels, etc. Heaven signifies the Church, in which he says Michael and his angels fight against the devil, because according to God's will, they struggle by praying for the pilgrim Church and providing help. Daniel also said that Michael would come to the Church's aid in the final and most severe tribulation, wherefore some believe the Antichrist will be killed by him. His angels are said to be his, as our angels are ours. The Lord says: Their angels always see the face of my Father (Matthew XVIII), meaning those whose citizens they are.
Revelation 12:8 — Commentary on Revelation
And they did not prevail. That is, throughout all time.
Revelation 12:9 — Commentary on Revelation
And the great dragon was cast out to the earth. The ancient enemy, expelled from the spiritual realm, is confined more tightly to the earthly realm. This is to be cast out of heaven and sent to the earth. To whom it is said: You shall eat dust all the days of your life (Genesis III). On this earth, he is trampled under the feet of the saints, as it is written: You shall tread upon the asp and the basilisk (Psalm XCI).
Revelation 12:10 — Commentary on Revelation
Now is come salvation and strength, and the kingdom of our God, etc. It is clearly shown in which heaven these things happen. We know that the victory of Christ's salvation has been accomplished in the Church. For which he says: All power is given to me in heaven and on earth (Matthew XXVIII). Not the power he always had, but the power he began to have in the Church from the time he willed, as the head in the members.
Revelation 12:11 — Commentary on Revelation
And they did not love their lives unto death. They rightly despise their lives for Christ, who by the blood of Christ have so greatly conquered the adversary.
Revelation 12:12 — Commentary on Revelation
Therefore rejoice, O heavens, and you who dwell in them. Here, the inhabitants of heaven must be understood as both angels and holy men, and it is fitting for both to rejoice together in the Lord, as men are united with angels, and angels minister to the human nature in Christ.
Revelation 12:13 — Commentary on Revelation
And when the dragon saw that he was cast down to the earth, etc. The devil, attacking the Church with inextricable cunning, persecutes all the more intensely the more he is cast down.
Revelation 12:14 — Commentary on Revelation
And to the woman were given two wings of a great eagle, etc. The Church, supported by the two Testaments, avoiding the turbulent poisons of the world, daily seeks the solitude of a quiet and modest spirit with the affection of the mind, joyfully singing: Lo, I have fled far away and have dwelt in the wilderness (Psalm LIV). It is not inconsistent that there she seeks the dove, while here she receives the wings of an eagle. Just as the former represents the gift of the Holy Spirit, so the latter represents the high flight and keen sight with which the Church, with a pure heart, sees God. Her youth will be renewed like the eagle's.
Revelation 12:15 — Commentary on Revelation
And the serpent cast out of his mouth water as a flood after the woman, etc. The flood signifies the onslaught of persecutors. Hence it is said: Perhaps they would have swallowed us up alive, like water (Psalm CXXIII). Therefore, the Church, not only lifted up by the word of God but also driven by the force of persecutions, hastens to fly out of the world.
Revelation 12:16 — Commentary on Revelation
And the earth opened its mouth and swallowed up the flood. This earth is the holy flesh of the Lord, which, swallowing the death that temporarily prevailed over it, taught us also to swallow it. It can also be understood as the Church, whose admonitions and prayers of the mouth ward off the enemy's snares.
Revelation 12:17 — Commentary on Revelation
And the dragon was angry with the woman, etc. Seeing that the persecutions could not continue because they were averted by the mouth of the holy earth, he armed himself even more to persist in the mystery of iniquity, so that he could continually lie in wait.
Revelation 13:1 — Commentary on Revelation
And I saw a beast rising up out of the sea. The beast has various interpretations according to the locations. Here, it signifies the body of the devil arising from the people of the impious. This sea is understood to be the abyss mentioned above. Hence, the dragon is called the king of all that are in the waters, and whose heads are broken in the sea, according to David.
Revelation 13:2 — Commentary on Revelation
And the beast I saw was like a leopard, etc. It is compared to a leopard because of the diversity of nations; to a bear, because of its malice and ferocity; to a lion, because of its physical strength and the arrogance of its tongue. In Daniel, we read that the kingdom of the Chaldeans is compared to a lioness, that of the Persians to a bear, and that of the Macedonians to a leopard.
Revelation 13:3 — Commentary on Revelation
And I saw one of its heads as if it had been mortally wounded, etc. The Antichrist, pertaining to the heads of the earthly kingdom, in imitation of our true head, dares to present himself as if he were mortally wounded and had resurrected, to be accepted in place of Christ, who truly accomplished this. It is said that the deception in Simon Magus prefigured this deceit.
Revelation 13:4 — Commentary on Revelation
And they worshiped the dragon who gave authority to the beast. They claim to worship God, who gave authority to Christ.
Revelation 13:5 — Commentary on Revelation
And there was given to him a mouth speaking great things and blasphemies. He exalts himself above all that is called God or that is worshipped (2 Thessalonians II).
Revelation 13:6 — Commentary on Revelation
To blaspheme His name and His tabernacle. The wicked one, usurping for himself the dignity of God's name, will also presume to call his own church by that name.
Revelation 13:7 — Commentary on Revelation
And it was granted to him to make war with the saints, etc. By the part, he means the whole. Those who can be conquered, with the violence of the time, if possible, even the elect will be shaken. That the Jews may be condemned, who, not believing the truth, accepted the lie.
Revelation 13:8 — Commentary on Revelation
And all who dwell on the earth will worship him. He said all, but he meant those who dwell on the earth. For those who depart from you, he says, will be written in the earth (Jeremiah XVII).
Revelation 13:9 — Commentary on Revelation
If anyone has an ear, let him hear. Whenever Scripture interposes this saying, it seeks an attentive listener due to the obscurity of the matter. So that the momentary kingdom of the devil is not regarded highly, it meets human thoughts by saying: He who leads into captivity shall go into captivity, that is, the devil and the beast, who now seem to capture the nations with their snares, will themselves soon be captives.
Revelation 13:10 — Commentary on Revelation
He who kills with the sword must be killed with the sword. He who now persecutes the Church with either carnal or even spiritual death, the Lord Jesus will kill with the breath of His mouth, and destroy with the brightness of His coming.
Revelation 13:11 — Commentary on Revelation
And I saw another beast coming up out of the earth. He said another in office, yet it is one. What is the sea is also the earth, according to Daniel. To whom, seeing the four beasts rise from the sea, the angel says: These four great beasts are four kingdoms that will arise from the earth (Daniel VII).
Revelation 13:12 — Commentary on Revelation
And he exercised all the authority of the first beast. Miserable disciples follow their master in all things.
Revelation 13:13 — Commentary on Revelation
And he performed great signs, so that he even made fire come down from heaven to earth. He presented the miracle of fire as the greatest among others, so that, just as the Lord Christ gave His disciples the grace of virtues with the coming of the Holy Spirit in fire, so he, with deceptive cunning, might also deceive his followers with a similar charisma.
Revelation 13:14 — Commentary on Revelation
And he deceives those who dwell on the earth, etc. For his coming will be, as it is said, according to the working of Satan with all power, and signs, and lying wonders (2 Thessalonians II). It is often debated whether these are called signs and lying wonders because he will deceive mortal senses through phantasms so that what he does not actually do, he will appear to do; or because even if they are true wonders, they will lead those who believe them into falsehood, thinking they could not be done except by divine power, not knowing the power of the devil, who consumed such a great household of holy Job with such large herds by not phantasmal but real fire and whirlwind. Whether they are called signs of falsehood in this or that manner, it is without doubt in this that the temptation will appear greatest to all when the pious martyr both subjects his body to torments and yet performs so many miracles before his eyes.
Revelation 13:15 — Commentary on Revelation
And it was granted to him to give spirit to the image of the beast. That is, to the people who fulfill this falsehood by constituting themselves as the image of the beast, he pretends to give the spirit of truth.
Revelation 13:16 — Commentary on Revelation
And he causes all, small and great, etc. Not all without exception, such as the Gentiles, but those who pertain to this mystery.
Revelation 13:17 — Commentary on Revelation
And that no one may buy or sell. By mentioning buying and selling, he taught that just as the Church, in a good way, has given a symbol for our salvation, so they in an evil way confine themselves to such a definition, so that neither buying nor selling is allowed, just like merchants who travel on one ship are held by a uniform sign.
Revelation 13:18 — Commentary on Revelation
Here is wisdom. Let him who has understanding, etc. This number is said to be found among the Greeks in the name Titan, that is, giant, as follows: Τ equals 300, Ε equals 5, Ι equals 10, Τ equals 300, Α equals 1, Ν equals 50. It is thought that the Antichrist will assume this name as if he surpasses all in power, boasting that he is the one of whom it is written: He rejoiced as a giant to run his course, from one end of the heaven is his going forth, etc. (Psalm XVIII). Primasius also mentions another name that completes the same number: Α equals 1, Ν equals 50, Τ equals 300, Ε equals 5, Μ equals 40, Ο equals 70, Σ equals 200, which signifies "contrary to honor." Also, the word Α equals 1, Ρ equals 100, Ν equals 50, Ο equals 70, Υ equals 400, Μ equals 40, Ε equals 5, meaning "I deny." Through these, the quality of the person and the harshness of the Antichrist's work are indicated. However, a complex exposition is needed to explain how such an aspirant to praise would want to be marked with such a character. Otherwise, who does not know that the number six, by which the world was made, signifies the perfection of the work? Whether simple, or multiplied by ten or a hundred, it demonstrates the perfection of the sixtieth and the hundredfold fruit. Moreover, the weight of gold that came to Solomon each year was six hundred sixty-six talents. Therefore, what is rightly owed and paid as tribute to the true king, that same tribute the deceiving tyrant will presume to demand.
Revelation 14:1 — Commentary on Revelation
And I looked, and behold, the Lamb stood on Mount Zion. That is, the Lord Jesus Christ, provided an example of virtue and protection to His Church, which is laboring under the burden of its struggles. By showing His body, which was both powerful enough to confound the dragon and marked with the seal, He demonstrates that the Church, shining with its usual brightness and joy in its number, should not fear having succumbed to the fury of the beast. Note that the beast stands on the sand of the sea, while the Lamb stands on Mount Zion.
Revelation 14:2 — Commentary on Revelation
And I heard a voice from heaven, like the voice of many waters. The great voice of the saints, the great devotion of charity, which he reports hearing from heaven, while he had predicted that those who issued the voice stood on Mount Zion. To show that Mount Zion signifies the Church, raised to the joy of sublime contemplation to overcome the burdens of pressures, celebrating the struggles of their King with praise and imitation. This is truly to sing to the Lamb standing.
Revelation 14:3 — Commentary on Revelation
And they sang as it were a new song before the throne. The old song was: Blessed is he who has his seat in Zion and his household in Jerusalem. The new song is: Rejoice, barren woman who does not bear (Galatians IV). And also, The Lord says, I will give to eunuchs a place and a name better than sons and daughters, in my house and within my walls (Isaiah LVI).
Revelation 14:4 — Commentary on Revelation
For they are virgins, etc. Blessed Augustine beautifully expounded on these matters by admonishing the virgins. "Proceed," he says, "holy sons and daughters of God, males and females, celibate and unmarried, proceed perseveringly to the end. Praise the Lord more sweetly, whom you think of more abundantly. Hope more happily in Him to whom you serve more fervently. Love more ardently Him to whom you attend more diligently. With girded loins and burning lamps, wait for the Lord when He comes from the wedding. You will bring to the wedding of the Lamb a new song, which you will sing on your harps, such as no one can sing except you. For thus did one who was beloved by the Lamb above others, who was accustomed to recline on His breast, see you in the Apocalypse, twelve times twelve thousand of the holy harpists of unblemished virginity in body, and inviolate truth in heart. Follow the Lamb, for indeed the flesh of the Lamb is also virgin. Follow Him in the virginity of heart and flesh wherever He goes. For what does it mean to follow if not to imitate? For Christ suffered for us, leaving you an example, that you might follow in His footsteps" (1 Pet. 2).
Revelation 14:5 — On the Tabernacle 1.25, 32
The elect are doubtless imbued with one true faith, even if their merits differ in rank; for they will come to one light of eternal truth in heaven, even though the ones who endeavor to cleave to Christ higher up in this life will enjoy a closer vision of him in that life. Accordingly, it is said of certain ones on account of the merit of their great virtue, "These are those who follow the Lamb wherever he goes"; just before, it is said of others, as if of the nearby branches on the lampstand, "And they were singing a new song, as it were, before the throne and before the four living creatures and before the elders." By this it is shown that all the saints throughout the streets of that heavenly city sing a new song of gladness to God, but those who in this life transcended the common life of the faithful by the special privilege of sacred virginity are there raised up into a special position above the others in the joy of song.
Revelation 14:5 — Commentary on Revelation
And in their mouth was found no lie. It is not by the merit of chastity alone that virgins are joined to the divine company, unless they have also led an immaculate life free from all contagion of sin. Tychonius interprets this vision not specifically of virgins, but generally of the whole Church, which the Apostle espoused to one husband to present as a chaste virgin to Christ (2 Cor. 11), concluding thus: He did not say, "No lie was in their mouth," but "was not found." As the Apostle says: "And such were some of you, but you were washed" (1 Cor. 6). And the iniquity of the wicked shall not harm him on the day he turns from his iniquity (Ezek. 33), and he can be a virgin, and deceit not be found in his mouth. For he calls virgins those who are chaste and modest.
Revelation 14:6 — Commentary on Revelation
And I saw another angel flying through the midst of heaven, having the eternal gospel. Since he had described the uncertain and varied struggle of the church militant in the world with the dragon, it remains to show a worthy reward for each army, and to reveal what penalties follow the wicked and what rewards follow the good. The preacher, therefore, traversing through the midst of the church, bears the gospel of the eternal kingdom.
Revelation 14:7 — Commentary on Revelation
Fear God and give Him glory, etc. The more you look out for your salvation, he says, the more imminent the reward awaits you, which cannot be changed eternally, fearing the Lord, the creator of the world, and not the temporal tyranny of the beast.
Revelation 14:8 — Commentary on Revelation
And another angel followed, saying: Fallen, fallen is that great Babylon. He says that the ruined city of the devil has already fallen. Either in the manner of Scripture, which usually places the past for what it knows will inevitably be fulfilled. Or because the proud are then cast down by the Lord when they are puffed up by the devil, as the Psalmist says: You cast them down when they were lifted up (Ps. 73).
Revelation 14:9 — Commentary on Revelation
And the third angel: If anyone worships the beast and its image. That is, the devil, and the head of the slain calf.
Revelation 14:10 — Commentary on Revelation
And he also shall drink of the wine of the wrath of God, etc. By saying, "And he also shall drink," he shows that there is another who drinks, so that he does not separate the one who, although visibly not mingling with the nations, yet under the name of Christ worships the same beast. Justly, however, those who offer the cup of the wrath of fornication are struck down by the cup of the Lord, not so that, according to Jeremiah, they may vomit out the malice of their hearts and be cleansed, but so that they perish condemned, falling into eternal death.
Revelation 14:11 — Commentary on Revelation
And they have no rest day nor night, etc. They say that a lion spares a prostrate man, but this beast is fiercer than a lion, the more it is worshipped, the greater punishments it inflicts.
Revelation 14:12 — Commentary on Revelation
Here is the patience of the saints. Although the beast rages, yet the temporary suffering does not sadden the saints, which is to be rewarded with eternal happiness, while on the contrary, the persecutors, temporarily prideful, see themselves suffering eternal punishment with the beast.
Revelation 14:13 — Commentary on Revelation
And I heard a voice from heaven saying: Write. How beautiful is the concord of the preachers. Behold, one declares the kingdom of the Lord is coming, another says the city of the devil has fallen; one preaches the flames of the impious, another the rest of the blessed, which emits its voice both from heaven and commands it to be recorded as worthy of eternal memory. For the just rejoice because their names are written in heaven; the impious, however, are blotted out from the book of the living.
Revelation 14:14 — Commentary on Revelation
And I saw, and behold, a white cloud, etc. Thus far the voice of the heralds having been sent forth, now it remains to show the person of the Judge Himself. He who comes to judgment covers the glory of His divinity with the cloud of flesh, so that the impious may see whom they pierced (John 19).
Revelation 14:15 — Commentary on Revelation
And another angel came out of the temple, crying, etc. The angels, whom we read as reapers of the earth in the Gospel, and who are all sent into service for the sake of those who will inherit salvation (Heb. 1), daily report to the Lord the individual merits of the Church.
Revelation 14:17 — Commentary on Revelation
And another angel, etc., having a sharp sickle himself. If Christ is seen as the reaper in the white cloud, who is the grape gatherer, if not the same, elegantly repeated for the dual fruit of the Church? For He who sowed the good seed in His field (Matt. XIII), also planted a vineyard in a fertile place, but both cultivations degenerated due to the negligence of the keepers.
Revelation 14:18 — Commentary on Revelation
And another angel came out from the altar, who has power over fire, etc. There is a dual office of angels, as Jerome says. Some are to grant rewards to the just, others to preside over individual torments. As it is said: He makes His angels spirits, etc. The two angels who proclaim the ripe harvest and mature vineyard can be understood as the prayers of the Church, which daily with great desire prays for the Lord's kingdom to come, ...
Revelation 14:19 — Commentary on Revelation
And the angel thrust his sickle into the earth, etc. He who has the harvesting sickle, also has the grape gathering sickle. For there is one judgment and it will occur at one time. But in the harvest and vintage, the beginning and the end of the same oppression are shown.
Revelation 14:20 — Commentary on Revelation
And blood came out of the winepress, etc. Vengeance came out even to the rulers of the peoples. For vengeance for the blood of the saints poured out has reached even to the devil and his angels in the final struggle. As it is written: In blood you sinned, and blood will pursue you. It was said above concerning the horses:
Revelation 15:1 — Commentary on Revelation
And I saw another great and marvelous sign in heaven. With the order again restored, about to narrate the same plagues of the final persecution, he wanted the listener to be attentive by saying: A great and marvelous sign.
Revelation 15:2 — Commentary on Revelation
And I saw something like a sea of glass mingled with fire. That is, the translucent fountain of baptism, consecrated with the fire of the Holy Spirit. Or also, in regard to the quality of fire, reddened by martyrdom.
Revelation 15:3 — Commentary on Revelation
Great and marvelous are your works, Lord God Almighty, etc. This song is found in both Testaments, where the Lord, both true and merciful, is sung by all ages as the judge to be worshipped. He repeats what he had proposed, saying:
Revelation 15:5 — Commentary on Revelation
And behold, the temple of the tabernacle of testimony in heaven was opened. The vision harmonizes with the song. For the Lord to be worshipped by all nations, that temple of God's secrets, once enclosed within the walls of a single city, has now begun to be spiritually opened to the whole world.
Revelation 15:6 — Commentary on Revelation
And the seven angels came out, having the seven plagues from the temple. This is what Mark says: But they went out and preached everywhere.
Revelation 15:7 — Commentary on Revelation
And one of the four living creatures gave to the seven angels, etc. These are the bowls which the living creatures and elders, who are the Church, bear with odors, who are also the seven angels. For the same bowls are said to contain both the sweetness of supplications and the wrath of punishments, when they are poured out by the saints for the coming of God's kingdom, when God's judgments, no longer hidden like an abyss, but open as bowls, bring salvation to the righteous, but are proclaimed to bring ruin to the wicked, as the Apostle says: For we are to God the fragrance of Christ among those who are being saved and among those who are perishing (II Cor. II).
Revelation 15:8 — Commentary on Revelation
And the temple was filled with smoke, etc. The Church, about to preach to the nations, first warms itself with the fire of charity, emitting the smoke of pious confession, giving thanks to God for His indescribable gift.
Revelation 16:1 — Commentary on Revelation
And I heard a great voice: Go and pour out the seven bowls, etc. The Church is given the power to impose judgment on the damned and to mercifully grant absolution to the converted. And indeed, all angels are commanded to pour out on the earth; but these earthly men receive different names due to the variety of their sins, so that just as the fullness of preaching and vengeance, so also the fullness of guilt is reckoned by the number seven.
Revelation 16:2 — Commentary on Revelation
And the first went and poured out his bowl on the earth. Preachers pour out the bowls of God's wrath in two ways: either by spiritually judging and imposing punishments on the impious, as Peter did to Simon, saying: Your money perish with you (Acts VIII); or by manifesting it through preaching to the holy Church, as he also said: For their judgment is not idle, and their destruction does not slumber (II Pet. II). A third way can also be understood, in which any sinner, upon hearing the preaching of the truth, is corrupted by a more severe wound of contradiction. Of which the Lord said: If I had not come and spoken to them, they would have no sin (John XV).
Revelation 16:3 — Commentary on Revelation
And the second poured out his bowl on the sea, etc. Those who are not only marked with the character of the Antichrist but also attack the stability of Christ's servants with the waves of bitter persecution will be punished with a spiritual vengeance, which he calls blood; and those who boasted of living will be proven to have served the author of death.
Revelation 16:4 — Commentary on Revelation
And the third poured out his bowl on the rivers, etc. And those who, to pour their poison into the unsuspecting, pretend to offer sweet things, will be punished with a worthy, eternal plague of vengeance.
Revelation 16:5 — Commentary on Revelation
And I heard the angel of the waters saying, You are just, etc. By the angel of the waters, he means all the angels of the peoples, harmonizing with divine praises from their inner affection, because in avenging the blood of His servants, He has given the murderers to drink death.
Revelation 16:7 — Commentary on Revelation
And I heard another from the altar saying: Yes, Lord God Almighty, true and just are Your judgments. What the angels are, the altar, giving thanks to God, also signifies, that is, the inner affection of the saints, whether angels or humans, who preside over the people by teaching.
Revelation 16:8 — Commentary on Revelation
And the fourth poured out his bowl on the sun, etc. The persecutors of the Church, who, like a burning sun, try to dry up the seed of God's word, are destined to be burned with the future fire of hell. Or if you interpret the sun as the splendor of the wise, it is not the angel pouring out on the sun, but the sun itself given the power to affect men with heat and fire, because when wise men, overcome by tortures, are touched by the error of evil deeds, persuaded by their example, the weak burn with temporal desires. However, the heat, as we have said, can also be understood as the body of the devil being irremediably tormented by the stability of the saints and being incited to blasphemy. Of which the prophet says: Zeal, he says, has taken hold of an uneducated people; and now fire consumes the adversaries. And now, indeed, except for the final fire of judgment.
Revelation 16:9 — Commentary on Revelation
And men were scorched with great heat. At present, indeed, as much as is permitted, the devil glorifies his own. But that clarity and joy the Holy Spirit has defined as plagues and sorrows. For we read above that the army of the devil killed men by fire, smoke, and brimstone. Not that he clearly killed them, but that he destined those who consented to these punishments.
Revelation 16:10 — Commentary on Revelation
And the fifth poured out his bowl, etc. The seat of the beast, that is, his kingdom, like judicial power, is darkened by such plagues, that is, the false joy of earthly happiness, and it becomes devoid of light, as the Psalm says: You cast them down as they were lifted up (Psalm LXXIII). For he did not say, after they were elevated.
Revelation 16:11 — Commentary on Revelation
And they blasphemed the God of heaven, etc. He did not attribute it to their hardness but to the just indignation of God, who gave such a kind of plague, in which they do not remember. For who, being afflicted bodily, does not feel the hand of God as Antiochus did? For he said they blasphemed, not openly, but indulging in their sins.
Revelation 16:12 — Commentary on Revelation
And the sixth angel poured out his bowl on that great river Euphrates, etc. With the people perishing, the abundance of Babylon, in which nothing living, nothing green, that is not fit for fire, will remain. This is what was said above: The harvest of the earth is dried up (Rev. XIV), the holy king hastens to meet the Sun of righteousness. Alternatively, just as when the wicked boast, the poor are inflamed, so when the pestilent is scourged, the wise become more prudent. As usual, the seventh angel recapitulates briefly from the beginning.
Revelation 16:13 — Commentary on Revelation
And I saw from the mouth of the dragon and from the mouth of the beast, etc. The spirit of the devil, and the Antichrist, and the leaders of his body, who are called threefold according to the number of parts of one body, are likened to frogs, which are horrible in place, appearance, and troublesome noise. Though they seem to be inhabitants of the waters, they wallow in filth and mud. Hypocrites, promising the water of life, hide dead in the filth which believers lay down in the water. Thus Pharaoh, who, in order to destroy the people in baptism, dared to enter after them, was killed there.
Revelation 16:14 — Commentary on Revelation
For they are the spirits of demons performing signs. Just as through Pharaoh's magicians, they are believed to perform signs. It is not without reason that the mention of frogs is made, unless to proclaim that the ministers of Satan will then also perform similar signs. For up to the sign of frogs, the magicians were permitted to prevail with their enchantments.
Revelation 16:15 — Commentary on Revelation
Behold, I come like a thief. Another edition more fittingly has: To the great day of Almighty God. Behold, he comes like a thief.
Revelation 16:16 — Commentary on Revelation
And he gathered them together in a place called in Hebrew Armageddon. He explains this place elsewhere, saying: He gathered them for battle, and they surrounded the camp of the saints, and the beloved city (Rev. 20), that is, the Church. Conversely, the place of the wicked can be understood as the devil, who in a lost man, inflated with the pride of usurped divinity, will rejoice in recovering former deceptions, that is, those once forbidden by the Lord. For Armageddon means a return to the former, or a swollen mount.
Revelation 16:17 — Commentary on Revelation
And the seventh poured out his vial into the air, etc. Just as above the blood of vengeance up to the horse bridles, namely the unclean spirits went out, so also here when the same aerial powers are drenched with the final vengeance, it is said to have happened, that is, the end is at hand, when (as the Apostle says) the last enemy, death, will be destroyed (1 Cor. 15). Thus far under the name of plagues is described the final persecution, which Tyconius wants to be understood all oppositely. A plague, he says, is incurable, and a great wrath to receive the power of sinning especially against the saints, and not yet to be chastised by a greater wrath of God. For the outcome of the blessedness of the wicked is death, just as conversely the torments and humiliation of the Church is its glory. For at that time all the impious people will be unharmed by any bodily plague, as if they had received the full power of raging. Nor will there be a need then for the fulfillment of sins and the completion of wrath for any of the wicked to be scourged, and to be restrained from fury. He summarizes from the same persecution, describing the ruin of the impious city.
Revelation 16:18 — Commentary on Revelation
And there were lightnings and voices, etc. When at the end of the world there will be such tribulation as has not been from the beginning (Matt. 24), very great signs will also clearly appear. But whether from the side of the good, or from the side of the wicked, or from both sides converging towards each other, it is not made sufficiently clear here. As it was done with Moses and Pharaoh's magicians.
Revelation 16:19 — Commentary on Revelation
And the great city was divided into three parts. The impious city inflicts a threefold war upon the Church of Christ. Which the Gentiles and Jews openly with combat, heretics with deceitful defection, false brethren with corrupt examples assail. Which was also figured above in the three bad horses, the red, black, and pale.
Revelation 16:20 — Commentary on Revelation
And every island fled away, and the mountains were not found. The Church, which, because of its eminence of stability, is compared to islands and mountains, cautiously hides itself from the waves of persecutors.
Revelation 16:21 — Commentary on Revelation
And great hail like a talent descended from heaven upon men. The hail of God's wrath is likened to a talent, which is both heavy in weight and just in judgment, inflicted on each according to the diversity of their faults. And all the plagues of Egypt were figures of spiritual plagues.
Revelation 17:1 — Commentary on Revelation
Come, I will show you the condemnation of the great harlot, etc. The multitude of the lost, who, forsaking the Creator, surrendered themselves to demons to be defiled, is remembered as sitting on the waters, that is, in the discord of the peoples. Conversely, the multitude of believers was of one heart and one soul. Whom the Apostle betrothed to one man to present a chaste virgin to Christ.
Revelation 17:2 — Commentary on Revelation
With whom the kings of the earth committed fornication, etc. The universality prevails over the parts. For the kings and inhabitants of the earth are each individually those arrogantly seeking earthly things, whom the allurements of the world, with the lust of vices, defile and intoxicate with the madness of mind.
Revelation 17:3 — Commentary on Revelation
And he carried me away in the spirit into the wilderness. The wilderness represents the absence of divinity, whose presence is paradise.
Revelation 17:4 — Commentary on Revelation
And the woman was arrayed in purple and scarlet. In purple is shown the pretense of feigned rule, in scarlet the bloody habit of impiety is demonstrated.
Revelation 17:5 — Commentary on Revelation
And on her forehead was a name written, Mystery, etc. This corruption is immediately shown on the very face to be the nurse of vices, but because it is discerned only by prudent reasoning, being most ornately adorned, it is indicated to be a mystical name.
Revelation 17:6 — Commentary on Revelation
And I saw the woman drunk with the blood of the saints, etc. It is one body, opposing within and without: although it seems separated by place, it nevertheless operates in common by the unity of the spirit. Thus, the descendants of the wicked are accused of stoning Zechariah by the same spirit, although they themselves did not do it.
Revelation 17:6-7 — Commentary on Revelation
And I wondered when I saw her, with great admiration. And the angel said to me: Why do you marvel? etc. That is, the devil once ruled in the world, who, after the Lord was crucified, was cast out; but at the end of the world, he is released from the prison of his confinement and will perish forever by the spirit of the Lord's mouth (2 Thess. 2). Tyconius refers the beast to the entire body of the devil, which is replenished by the succession of departing and following generations. Especially, because he promised to show the woman sitting upon many waters, that is, peoples, he shows her sitting upon the beast.
Revelation 17:9 — Commentary on Revelation
The seven heads are seven mountains, etc. The heads of the beast, he says, are the kings of the world, equated to lofty mountains because of their pride. In these impiety wantonly rests, to oppress with force and to deceive with fraud.
Revelation 17:10 — Commentary on Revelation
Five have fallen, one is, and the other has not yet come. When he described the fullness of worldly power in the number seven, whose final part, that is, the kingdom of the Antichrist, had not yet come, he consequently testifies that five kings have passed, the sixth is present, and the seventh is to come.
Revelation 17:11 — Commentary on Revelation
And the beast that was, and is not, even he is the eighth, etc. The Antichrist, who is to rule at the end of the world, because of the unity of the same body of the wicked, of which he is the head, belongs to the number of the kingdoms of the world; but because of the singular power of his wickedness, he is also contained in the order of his own proper place.
Revelation 17:12 — Commentary on Revelation
And the ten horns which you saw are ten kings, etc. The kingdoms of the world have not yet fully demonstrated their power in persecuting the Church; although they now dominate many, the power of insane glory was fiercer when they deceived many with signs. Some interpret that, with the final persecution approaching, there will be ten kings who will divide the world among themselves, according to the prophecy of Daniel, who said of the fourth beast: And it had ten horns; and behold, another little horn came up among them; and three of the first horns were plucked up by the roots before it (Dan. 7); and that the Antichrist, born from Babylon, will overcome the king of Egypt and of Africa and Ethiopia, and after killing them, the other seven kings will also submit to the victor. Others, however, say that the Antichrist is placed in the number eleven to signify transgression. For eleven denotes the transgression of the denary perfection.
Revelation 17:13 — Commentary on Revelation
These have one mind, etc. That is, with equal consent, they fully intend to fight for the devil, which is what it means to receive the kingdom after the beast, by imitating the devil and opposing Christ.
Revelation 17:14 — Commentary on Revelation
These will make war with the Lamb, etc. So that human weakness would not fear the cruelty of the ancient enemy, he describes the beast with seven heads armed with the horns of secular power, defeated by Christ's triumph, and added, indicating that he triumphs in his own:
Revelation 17:16 — Commentary on Revelation
And the ten horns which you saw, etc. The glory of the world, which they now embrace with wanton love, they will begin to detest with great hatred when they see themselves condemned at the end by the Lamb's victory. It can also be understood in another way, whether it is that there are always quarrels among the proud, or that everyone who loves iniquity hates his own soul (Psalm 10).
Revelation 17:17 — Commentary on Revelation
For God has put it into their hearts, etc. God, he says, the just and mighty judge, who is always pleased with righteousness, has permitted the impious to act in such a manner as a punishment for their previous sins, for which he deservedly imposes the end of the entire world, as the Gospels testify happened with Sodom and the flood.
Revelation 17:18 — Commentary on Revelation
And the woman whom you saw is the great city, etc. Likewise, later he is commanded to behold the bride of the Lamb, and he saw the holy city descending from heaven. As he describes it: And the kings of the earth will bring their glory into it (Rev. 21). For there are two cities in the world: one arising from the abyss, the other from the heavens. Hence, the same impiety, which he had described under the guise of the harlot, now compared to the ruins of a deserted city.
Revelation 18:1 — Commentary on Revelation
After these things, I saw another angel coming down from heaven, having great authority, etc. This strong angel illuminating the earth can also be understood as the Lord incarnate and the doctors of the Church; who, endowed with heavenly light, proclaim the fall of the world, saying: The kingdom of heaven is at hand (Matt. 3, 4).
Revelation 18:2 — Commentary on Revelation
Fallen, fallen is Babylon the great, etc. Fear not, O Jerusalem, the power of the earthly city, which falls spiritually as it prevails over you with the infestation of wicked citizens. Isaiah also describes Babylon as inhabited by unclean monsters. For there is no city except that of the devil, which captures every unclean soul, in which all uncleanness resides throughout the world.
Revelation 18:3 — Commentary on Revelation
And the merchants of the earth have become rich through the power of her luxury. Those who are called rich in sins exchange their souls in an unhappy trade for temporal abundance. For the excess of luxury makes them poor rather than rich.
Revelation 18:4 — Commentary on Revelation
Come out of her, my people, etc. Likewise Isaiah: Depart from the midst of them, and touch no unclean thing. Be clean, you who bear the vessels of the Lord (Isa. 52). After predicting the fall of Babylon, he introduces the departure, which is the ruin of Babylon. For when Lot departed from Sodom, it was utterly destroyed.
Revelation 18:6 — Commentary on Revelation
Repay her as she has repaid you. For visible and invisible plagues come forth from the Church into the world.
Revelation 18:7 — Commentary on Revelation
Because she says in her heart: I sit as queen, and I am no widow, etc. Because, delighted with present luxuries, she did not wish to avoid future retribution, she will be punished in a short time with both spiritual and bodily ruin. Conversely, the citizens of the heavenly homeland, who set Jerusalem at the height of their joy, do not wish to sing the Lord's song in a foreign land (Psalm 137), that is, to receive in the present the joy owed to the future age.
Revelation 18:9 — Commentary on Revelation
And the kings of the earth will weep and lament for her, etc. The weeping of the kings, merchants, and sailors of Babylon can be understood in two ways: either in the day of judgment, when all the glory of the world perishes, and the wicked are left only with the memories of their past life, saying: What has our pride profited us? Or what advantage has the boast of riches brought us? All those things have passed away like a shadow (Wis. 5). Or in the present, when the abundance of things ceases, and the destruction of various nations ensues, the opportunity for the wicked to indulge in carnal delights is taken away.
Revelation 18:10 — Commentary on Revelation
Standing afar off for fear of her torment. Standing afar off not in body but in mind, while each one fears for himself what he sees another suffer through calumny and power.
Revelation 18:11 — Commentary on Revelation
And the merchants of the earth will weep and mourn over her, etc. They mourn the fall of all the world's pomp, and those things which are either pleasant to the bodily senses or suitable for external uses. For precious metals pertain to sight, perfumes to smell, ointments to touch, wine, wheat, and oil to taste. Under the term of beasts and slaves, other human aids are also understood to perish. This is understood in two ways, as I said: either because these things fail with the dying world, or because the wretched survivors mourn the destruction of those who left the world's joys through death as if they were mourning the ruins of their own city, and hence they are said to stand afar off, fearing similar punishment.
Revelation 18:15 — Commentary on Revelation
Those who became rich by her will stand afar off. Wherever the Spirit speaks of those made rich by her, it signifies the riches of sins. For lower down, where it is the voice of the unjust saying: Woe, woe, that great city, in which all who had ships at sea were made rich, the riches of things are understood. For they believe they have been made rich by the cleverness of their faction.
Revelation 18:16 — Commentary on Revelation
Which was clothed in fine linen and purple and scarlet. Is a city clothed in fine linen or purple, and not people? Thus, they mourn themselves, as they are stripped of the above-mentioned things.
Revelation 18:17 — Commentary on Revelation
And every shipmaster, and all the sailors stood afar off, etc. Can all who sail the sea be present to see the burning of the city? But he means all the worshipers and workers of the world fear for themselves, seeing the ruin of their hope.
Revelation 18:18 — Commentary on Revelation
Saying: Who is like this great city? That is, the world cannot be restored to its entirety.
Revelation 18:19 — Commentary on Revelation
And they threw dust on their heads. That is, reproaching the face of their leaders; by whom they were seduced and perished; or accusing the madness of their heart, which is the principal part of a man, with late repentance.
Revelation 18:20 — Commentary on Revelation
Rejoice over her, O heaven, and you holy apostles and prophets. Thus also the Lord in the Gospel, predicting the ruin of the world, added: When you see these things happening, look up and lift up your heads (Luke 21), that is, cheer your hearts.
Revelation 18:21 — Commentary on Revelation
And a mighty angel took up a stone like a great millstone and threw it into the sea, saying: With this violence shall Babylon be thrown down. Or (as another edition says): Thus with violence shall that great city Babylon be cast down. The city of the world, due to the weight of sins and error, is compared to an unstable millstone. For the wicked walk in a circle. It is rightly absorbed by the waves of vengeance because it oppressed the citizens of Jerusalem with the waves of infidelity, while they, sitting by the rivers of Babylon, wept for the absence of heavenly Zion. For the Lord said that the authors of scandal should be punished with such a penalty. And indeed the Church is compared to a stone, but stable and firm, which scorns the assaults of storms. The millstone can also be understood as the crushing of punishments. For blessed Ignatius is said to have said when about to suffer: "I am the grain of God, ground by the teeth of beasts, that I may become pure bread."
Revelation 18:22 — Commentary on Revelation
The sound of harpists and musicians, etc. He had deferred the sound of those five senses, which he now says will be taken away from the world among other things. As if to say: What is beautiful to see, melodious to hear, smooth to touch, pleasant to smell, and delightful to taste will pass away from the world.
Revelation 18:23 — Commentary on Revelation
For your merchants were the great men of the earth. That is, because in your life you received your good things (Luke 16).
Revelation 18:24 — Commentary on Revelation
And in her was found the blood of prophets and saints, etc. Did the same city kill the apostles, which also killed the prophets, or all the saints? But this is the city that Cain founded with the blood of his brother, and he named it after his son Enoch, that is, all his posterity. For the seven generations of Cain are described. In the building of this city, all the righteous blood is poured out from the blood of righteous Abel to the blood of Zechariah (Matt. 23), that is, of the people and the priest.
Revelation 19:1 — Commentary on Revelation
After this, I heard what seemed to be the loud voice of a great multitude in heaven, saying: Alleluia, etc. Now the Church says this in part; but then it will be said perfectly when the separation has been made, and when it has been more openly avenged.
Revelation 19:2 — Commentary on Revelation
Who corrupted the earth with her prostitution, etc. He recalls two acts of the harlot: that she corrupted herself with evil and persecuted the good, in which I think all the crimes of the wicked are comprehended.
Revelation 19:3 — Commentary on Revelation
And again they said: Alleluia. The Church praises the Lord with an unceasing affection over His judgments. For Alleluia means Praise the Lord. Indeed, the psalms that begin with Praise the Lord start with Alleluia among the Hebrews.
Revelation 19:4 — Commentary on Revelation
And the twenty-four elders and the four living creatures fell down and worshiped God. The Church venerates God not only with the office of the lips but with the utmost sweetness of devotion.
Revelation 19:5 — Commentary on Revelation
And a voice came from the throne, saying: Praise our God, etc. When He commands this to be done and recalls it being done, He indicates the approved praise of the servants of the elect. He says, small and great, because the smallness of the mind does not harm, whose heart and tongue are filled with the praise of the Lord.
Revelation 19:6 — Commentary on Revelation
And I heard what seemed to be the voice of a great trumpet and the voice of many waters, etc. The great voice of the singers is the great devotion of the heart; which, with the repeated multitude of praises, celebrates both the ruin of the wicked and the eternal glory of the Lord and His own.
Revelation 19:7 — Commentary on Revelation
And let us give Him glory, for the marriage of the Lamb has come. The marriage of the Lamb is when the Church will be united with the Lord in the bridal chamber of the heavenly kingdom.
Revelation 19:8 — Commentary on Revelation
And it was given to her to clothe herself in fine linen, bright and pure. It was given to her to be clothed with her own deeds. In contrast, the wicked, who, according to Isaiah, weave the spider's web, will not be covered by their works. For their works are useless works.
Revelation 19:9 — Commentary on Revelation
And he said to me: Write: Blessed are those who are called to the marriage supper of the Lamb. He says they are called not to lunch, but to supper, because indeed the feast at the end of the day is supper. Therefore, those who, at the end of the present life, come to the refreshment of heavenly contemplation are surely called to the supper of the Lamb.
Revelation 19:10 — Commentary on Revelation
See that you do not do that. I am your fellow servant, and of your brethren. He had said earlier: I am the first and the last (Rev. 1). Therefore, he shows that the angel was sent in the figure of the Lord and the Church. For at the end, he also says: I, Jesus, have sent my angel to testify to you these things in the churches (Rev. 22).
Revelation 19:11 — Commentary on Revelation
And I saw heaven opened, and behold, a white horse, etc. The Lord, who is the way, the truth, and the life (John 14), and to whom it is said through the prophet: For you have done wonderful things, plans formed of old, faithful and sure (Isaiah 25), ascends a white horse, that is, the seat of an immaculate body, to defeat the aerial powers.
Revelation 19:12 — Commentary on Revelation
His eyes are like a flame of fire. Sometimes the eyes of God are called his commandments, sometimes the spirit. Your word is a lamp to my feet, O Lord (Psalm 119). And of the Spirit: I came to cast fire on the earth (Luke 12).
Revelation 19:13 — Commentary on Revelation
He is clothed in a robe dipped in blood. The robe of Christ should be understood according to the context. Here, it seems to indicate the very work of the passion, so that on the white horse signifies the incorruptible birth, and in the blood-stained robe, the innocent death.
Revelation 19:14 — Commentary on Revelation
And the armies of heaven, clothed in fine linen, white and clean, were following him on white horses. That is, the Church in pure bodies imitates him, which, because of the struggle of its contest, rightly receives the name of army.
Revelation 19:15 — Commentary on Revelation
And from his mouth proceeds a sharp sword. Thus Isaiah says: And he made my mouth like a sharp sword (Isa. 49). And the Apostle: And the sword of the Spirit, which is the word of God (Eph. 6).
Revelation 19:16 — Commentary on Revelation
And he has on his robe and on his thigh a name written: King of kings and Lord of lords. This is the name that none of the proud know. But it is inscribed on the Church not with ink, but with the Spirit of the living God, on the tablets of the heart (2 Cor. 3). For the thigh signifies the progeny of the seed. Hence, Abraham used his thigh as a third witness between himself and his servant to ensure his progeny would not intermix with foreigners. About this, the Apostle, like raising seed to a deceased brother, says: For in Christ Jesus, I have begotten you through the Gospel (1 Cor. 4). It can also be understood that the Church reigns in Christ through service, and dominates the rulers. The same name is written on the garment because the majesty and kingdom are revealed to us through the mystery of his birth and the work of his passion. He explains in the following what this garment and the king's army signify, namely the labor of the last battle and the glory of the ensuing kingdom.
Revelation 19:17 — Commentary on Revelation
And I saw an angel standing in the sun, etc. That is, the proclamation in the Church, which the more it is oppressed, the more it shines clearly and resounds more freely.
Revelation 19:18 — Commentary on Revelation
And the flesh of horses and those who sit on them. I think these are the riders he described as coming against the white horse of the Lord during the opening of the seals.
Revelation 19:19 — Commentary on Revelation
And I saw the beast, and the kings of the earth ... to make war, etc. He explains how that supper of God is prepared, namely by the devil attacking the Church but being defeated.
Revelation 19:20 — Commentary on Revelation
The two were thrown alive into the lake of fire burning with sulfur, etc. This seems to indicate that the devil and the Antichrist will be punished with a greater penalty than other humans or demons, as it is much more severe to be burned alive in sulfurous flames than to be quickly killed by the blow of a sword. Unless it signifies the divine retribution already being preempted against them. For he who does not believe is already judged (John 3). Whether you understand the Antichrist as the false prophet or heretics, no mortal sins more grievously than heretics, who, after knowing Christ, deny Him.
Revelation 19:21 — Commentary on Revelation
And all the birds were filled with their flesh. If now the righteous will rejoice when they see the vengeance of the wicked, how much more will they then, when present with the judge himself, become one spirit with Him. However, the birds can also be understood as unclean spirits, who will be satiated with the destruction of their own. Tyconius explains this supper as follows: "At all times, the Church eats the flesh of its enemies, while it is being eaten by them; it will be satiated in the resurrection, being vindicated from their carnal work."
Revelation 20:1 — Commentary on Revelation
And I saw an angel ... having the key to the abyss, etc. Recapitulating from the beginning, he more fully explains how he previously said: The beast that you saw was, and is not, and will ascend from the abyss and go into destruction (Rev. 17). Therefore, the Lord, endowed with paternal power, descended in the flesh to wage war against the prince of the world, and, having bound him, to snatch away his vessels.
Revelation 20:2 — Commentary on Revelation
And he seized the dragon, that ancient serpent, etc. The devil is interpreted as flowing downward. In Greek, he is called the accuser. Satan means adversary or transgressor. He is called a dragon because of the malice of harming; a serpent because of the cunning of deceiving; the devil because of his fall from his status; and Satan because of his obstinacy in opposing the Lord.
Revelation 20:3 — Commentary on Revelation
And he threw him into the abyss. Into the hearts of the persecuting people. Not because the devil was not there before, but because, excluded from the believers, he began to possess the wicked more abundantly, who are not only alienated from God but also more bitterly hate those who serve God. The Lord also visibly showed this when He expelled him from humans into pigs.
Revelation 20:4 — Commentary on Revelation
And I saw thrones, and they sat on them, etc. He indicates what will be done during these thousand years in which the devil is bound. The Church, which will sit in Christ on the twelve thrones to judge, already sits, judging, as it has merited to hear from its King: Whatever you bind on earth will be bound in heaven (Matt. 16).
Revelation 20:5 — Commentary on Revelation
The rest of the dead did not come to life until the thousand years were ended. Whoever, during this whole time when the first resurrection, that is, of souls, is happening, has not heard the voice of the Son of God and has passed from death to life, will surely pass, in the second resurrection, which is of the flesh, into the second death, that is, eternal torments, with that very flesh.
Revelation 20:6 — Commentary on Revelation
Blessed and holy is the one who preserves what he has been reborn into.
Revelation 20:7 — Commentary on Revelation
And when the thousand years are completed, etc. He said completed as part of a whole, for he will be released such that three years and six months of the last struggle will remain. But besides this trope, it is rightly said that the time is finished. For such small remnants are not to be counted, since seven hundred and as many years as God wills are called an hour by the apostle.
Revelation 20:8 — Commentary on Revelation
And he will go out and deceive the nations, etc. Then he will deceive them to gather them for this battle. For even before, in the ways he could, he was deceiving through many and various evils. For it is said that he will go out: he will burst forth from the hidden places of his hatred into open persecution. Furthermore, Gog and Magog either signify the whole from a part or, according to the interpretation of their names, which are said to mean roof and from the roof, indicate hidden and open enemies. And they are the roof, because the enemy is now enclosed and ruled in them: and they will be from the roof when they erupt into open hatred.
Revelation 20:9 — Commentary on Revelation
And they ascended over the breadth of the earth, etc. It is not meant that they came or will come to one place, as if the beloved city, that is, the Church, would be confined to one place. Rather, by the term breadth of the earth, it is intended to indicate that it will be persecuted among all nations and will not abandon its struggle, preferring to use the term camp.
Revelation 20:10 — Commentary on Revelation
And the devil who deceived them was thrown into the lake of fire and sulfur, etc. That is, the devil will be cast into the eternal fire at the final judgment, where all whom he has led will also go, that is, the majority of the impious city. For the beast should be understood according to the context: sometimes it means the devil, sometimes the Antichrist, sometimes the very impious city. The name of the fire descending from heaven can also signify the sudden destruction of the wicked when the Lord comes and will slay the Antichrist with the breath of His mouth (2 Thess. 2). He explains more fully how, when Christ judges, the devil with his followers is cast into the fire.
Revelation 20:11 — Commentary on Revelation
And I saw a great white throne, etc. He said he saw someone sitting on the throne from whose presence earth and heaven fled away. This signifies that, after the judgment, there will be no more heaven and earth as they are, because there will be a new heaven and a new earth, meaning a transformation of things, not their complete destruction. For the figure of this world is passing away (1 Cor. 7); it does not say the substance. It is believed that the same substance will be changed for the better.
Revelation 20:12 — Commentary on Revelation
And I saw the dead, great and small, standing before the throne. For when the Son of Man sits on the throne of His majesty, then all nations will be gathered before Him.
Revelation 20:13 — Commentary on Revelation
And the sea gave up the dead who were in it, etc. This undoubtedly happened before the dead were judged. Therefore, he recapitulates what he had omitted and follows the order, saying:
Revelation 20:15 — Commentary on Revelation
And if anyone's name was not found written in the book of life. That is, who was not judged by God to be alive. Hence, it seems more correct to say, as those who interpret the open books as the consciences of individuals and their revealed works. The book of life, however, is the foreknowledge of God (which cannot be mistaken) concerning those to whom eternal life will be given, in which they are written, that is, foreknown. Having finished the judgment by which he saw the wicked condemned, it remains for him to also speak of the good.
Revelation 21:1 — Commentary on Revelation
And I saw a new heaven and a new earth, etc. This will be done in the order that he has already mentioned above, saying that he saw one seated on the throne from whose presence heaven and earth fled away, implying the judgment of the wicked. Then the figure of this world will pass away with the conflagration of the heavenly fires, so that, with heaven and earth transformed for the better, the quality of the transformation will correspond to the incorruption and immortality of the bodies of the saints. As for what he said:
Revelation 21:2 — Commentary on Revelation
And the holy city, new Jerusalem, etc. This city is said to descend from heaven because it is made by the grace of God, which is heavenly. It is prepared as a bride adorned for her husband; for there is another Jerusalem that is not adorned for her husband, but for an adulterer.
Revelation 21:3 — Commentary on Revelation
Behold, the dwelling place of God is with men, etc. God himself will be the reward of eternal beatitude for the elect, which they will possess forever as they are possessed by Him.
Revelation 21:4 — Commentary on Revelation
And God will wipe away every tear from their eyes. Such great and exalted clarity from the gift of God will appear in that city that no traces of the old world will remain. Since the heavenly incorruption will exalt the bodies, and the vision of the eternal King will nourish the minds.
Revelation 21:6 — Commentary on Revelation
And he said to me: Write, etc. And he said to me: It is done. These things must be believed, not explained, especially since he says it is done in the past tense, so that no one may doubt about the future.
Revelation 21:8 — Commentary on Revelation
But for the cowardly, and unbelieving, and abominable, etc. He always mixes harsh warnings with soothing words to instill caution. Thus, Psalm 145, while abundantly declaring the grace of the Lord's mercy, suddenly introduces His strict judgment, saying: The Lord preserves all who love Him, but all the wicked He will destroy (Psalm 145). He joins the cowardly with the unbelieving because the one who fears to face the peril of struggle doubts the reward of victory.
Revelation 21:9 — Commentary on Revelation
Then one of the seven angels came, etc. The same preachers who inflict the universal plague upon the wicked also reveal the future joys of the Church.
Revelation 21:10 — Commentary on Revelation
And he took me in the spirit to a great and high mountain, etc. After the fall of Babylon, the holy city, which is the bride of the Lamb, is seen placed upon a mountain. For the stone cut out of the mountain without hands crushed the image of worldly glory, and grew into a great mountain, filling the entire world (Dan. 2).
Revelation 21:11 — Commentary on Revelation
Her light was like a precious stone. The precious stone is Christ, who says: The glory which you have given me I have given to them (John 17).
Revelation 21:12 — Commentary on Revelation
And had a great and high wall. That is, the impregnable strength of faith, hope, and charity. The Lord Himself, protecting the Church on all sides, can be understood as the great wall, of whom Isaiah also says: You shall call your walls Salvation, and your gates Praise (Isa. 26), that is, the Lord's protection and the intercession of the saints who make a path for her by teaching into the hearts of believers.
Revelation 21:13 — Commentary on Revelation
To the east three gates, etc. I believe that this detailed description of the gates was meant to indicate the mystery of the number twelve, by which either the sum of the apostles or the perfection of the Church is represented, because through it, the faith of the Holy Trinity was to be proclaimed to the whole world.
Revelation 21:14 — Commentary on Revelation
And the wall of the city had twelve foundations, etc. What the gates are, the foundations are; what the city is, the wall is. The patriarchs can also be designated by the term foundations, who held the names, that is, the figures, of the apostles in themselves. For through them, this city has foundations, even though it was opened to the nations through the apostles as through gates. It should be noted that when foundations are mentioned in the plural, they signify the teachers or virtues of the Church, but when singularly, they signify the Lord himself, who is the foundation of foundations.
Revelation 21:15 — Commentary on Revelation
And the one who spoke with me, etc. Christ, who is the wisdom of God (1 Cor. 1), reaching from end to end mightily and ordering all things sweetly (Wis. 8), measures the holy city. For, establishing all things in number, measure, and weight, he distributes the gifts of graces to each of the faithful. The teachers of the Church can also be understood as being fragile in body but heavenly in mind, who carefully examine the merits of each person.
Revelation 21:16 — Commentary on Revelation
And the city lies four-square. Therefore, the city is said to lie four-square and to be placed with equal dimensions on every side, because it is not allowed to be marked by any inequality. To be perfect according to the apostle, that is, to be wise and to have peace, is truly to subsist in the solidity of the four-square.
Revelation 21:17 — Commentary on Revelation
And he measured its wall, one hundred forty-four cubits. This total contains the four-square number of twelve (for twelve times twelve equals one hundred forty-four), signifying the stable perfection of the holy city.
Revelation 21:18 — Commentary on Revelation
And the wall was built of jasper. This is what the Apostle Peter exhorts: You also, as living stones, are being built up as a spiritual house (1 Peter 2).
Revelation 21:19 — Commentary on Revelation
The foundations of the city's wall were adorned with every kind of precious stone. The names of various stones indicate the species of virtues, their order, or their diversity, by which the entire heavenly Jerusalem is constructed. For it is difficult for each individual to flourish in all virtues. Indeed, Isaiah, when describing the adornment of the same city, says: Behold, I will set your stones in antimony, and lay your foundations with sapphires (Isaiah 54), and so on, immediately adding, as if explaining: All your children shall be taught by the Lord (Isaiah 54).
Revelation 21:20 — Commentary on Revelation
The fifth is sardonyx. This draws whiteness from onyx and redness from sardius, and it gets its name from both, being called sardonyx. However, there are many types of it. One kind has the appearance of red earth. Another appears two-colored, as if blood shines through a human nail. Another consists of three colors: black underneath, white in the middle, and vermilion on top. Men are compared to this: red in the suffering of the body, white in the purity of spirit, but despicable in the humility of mind, proclaiming with the apostle: "Though our outer man is decaying, yet our inner man is being renewed day by day" (II Cor. IV). And again: "I am conscious of nothing against myself, yet I am not by this acquitted" (I Cor. IV). Also the Psalmist: "Although man walks in the image of God" (Ps. XXXVIII), that is, in the virtue of the mind, "nevertheless he is vainly disturbed" (Ibid.), that is, by the weakness of the flesh. And since this suffering is indeed involved in the weakness of the body: "For they who kill the body cannot kill the soul" (Luke XII); and humility comes from the frailty of the same body, when it is said: "Wretched man that I am! Who will deliver me from the body of this death?" (Rom. VII). Rightly is sardonyx inserted in the fifth foundation, for it is certain that our body subsists through the five senses.
Revelation 21:21 — Commentary on Revelation
And the twelve gates are twelve pearls, each one of the gates was of one pearl. All the glory of the head is referred to the body. And just as the true light which enlightens every man (John I) gave to the saints to be the light of the world, so also he himself, being the unique pearl which the wise merchant, having sold all, buys (Matt. XIII), nevertheless compares his own to the radiance of pearls.
Revelation 21:22 — Commentary on Revelation
And I saw no temple in it, etc. Although, he says, I described the city as constructed with stones, yet I did not signify the rest of the saints to be in a material building, of which God himself is the only house, light, and rest.
Revelation 21:23 — Commentary on Revelation
And the city had no need of the sun nor the moon to shine in it. Because the Church is not governed by the light or elements of the world, but is led by Christ, the eternal sun, through the darkness of the world.
Revelation 21:24 — Commentary on Revelation
And the nations will walk by its light. It signifies that the same Lamb who is now the way for those on pilgrimage, will then be life for the citizens.
Revelation 21:25 — Commentary on Revelation
And its gates will not be closed by day, for there will be no night there. He recalls that the perpetual light of the Lamb, or rather the Lamb himself as the eternal light, will be in that city, with the time of night removed. But the fact that the gates will not be closed is a sign of complete security. For there it is no longer said: "Watch and pray that you may not enter into temptation" (Matt. XXVI), but rather: "Be still and know that I am God" (Ps. XLV).
Revelation 21:26 — Commentary on Revelation
And they will bring the glory and honor of the nations into it. Because it will be gathered from all nations.
Revelation 21:27 — Commentary on Revelation
And nothing unclean will enter it, etc. He describes the Church of that time, when, with the wicked already separated from the midst, only the good will reign with Christ. But even now, every impure and false person is not in the Church, nor does he see the light of the city of God who hates it, because darkness has blinded his eyes.
Revelation 22:1 — Commentary on Revelation
And he showed me a river of the water of life, etc. In the river of life flowing in the middle of the city, baptism is no longer celebrated, but the fruit of that sacrament is already revealed. For now, the Church sows in the Spirit, so that then it may reap eternal life from the Spirit (Gal. VI).
Revelation 22:2 — Commentary on Revelation
And on either side of the river was the tree of life. The tree of life is seen around the fountain of life. Whether you interpret it as the glory of the holy cross or the Lord Christ, it is revealed both before baptism in the Old Testament and now, with the mystery of baptism shining, it nourishes the saints with heavenly fruit. For there is no other name under heaven given among men by which we must be saved (Acts IV). The same tree, which John described as flowering in the golden Jerusalem, Moses described in paradise, and Solomon said it is a tree of life to those who embrace it. I believe that this river prefigured the Jordan, beyond which Moses gave the people instructions of salvation, and within which Jesus opened the promised land.
Revelation 22:4 — Commentary on Revelation
And they will see his face. The vision of God is kept as the reward of faith for us, which Philip, understanding to be the highest good, said: Lord, show us the Father, and it is enough for us (John XIV). For it was carefully to be commended that the saints will see and possess in appearance what they believe living by faith.
Revelation 22:5 — Commentary on Revelation
And there will be no night anymore, etc. There, the frailty of bodies will not require the light of either night or fire for rest, when God will be all in all (I Cor. XV), who is the true light (John I) and the eternal rest of the saints. If you refer these words to allegory, neither the exhortation of prophets nor the preaching of the law, which is now called a lamp in a dark place, will be necessary, since in the contemplation of God, with matters fulfilled, the perfect promise will be held.
Revelation 22:6 — Commentary on Revelation
And he said to me: These words are faithful and true. He did not doubt the faith of John, but commended the true vision to the whole Church, in which he knew there would be even the little ones.
Revelation 22:7 — Commentary on Revelation
Blessed is he who keeps the words of the prophecy of this book, etc. It is understood, blessed am I. Thus, the blessed Dionysius, bishop of Alexandria, connects these verses, while refuting some heresies that arose on the occasion of this little book and refuting their error, and transferring the meaning of the same prophecy, purified from all clouds of carnal understanding, to the eternal and heavenly promises.
Revelation 22:8 — Commentary on Revelation
I fell down to worship at the feet of the angel, etc. Either he repeated what he had once done, not daring to attempt it again after being restrained, or, struck by the great amazement of the visions, he confesses he wanted to worship again.
Revelation 22:9 — Commentary on Revelation
I am a fellow servant, etc. Note how often he names both John the prophet and this book as prophecy; for there is much agreement with the prophets, not only in the senses but also in the words. For how many verses from Isaiah, how many from Zechariah, and other prophets do you find here!
Revelation 22:10 — Commentary on Revelation
Do not seal up the words of the prophecy of this book, etc. As the future judgment approaches, it was necessary for the divine precepts, judgments, and promises to be revealed, by the observance of which the meek may acquire reward, and the disobedient, having neglected them, may incur punishment.
Revelation 22:11 — Homilies on the Gospels 2.23
[Herod knew that John the Baptist was a just man and kept him safe]. But his love for the woman prevailed, and she forced him to lay his hands on a man whom he knew to be holy and just. Since he was unwilling to restrain his lust, he incurred the guilt of homicide. What was a lesser sin for him became the cause of a greater sin. By God's strict judgment it happened to him that, as a result of his craving for the adulteress whom he knew he ought to reject, he caused the shedding of the blood of the prophet, who he knew was pleasing to God. Now this is [an illustration of] the divine dispensation of judgment, of which it is said, "Let the evildoer still do evil, and the filthy still be filthy." But what follows, "Let the holy still be holy," is appropriate to the person of blessed John. Already holy, he became more holy still when, through his office of spreading the good news, he reached the palm of martyrdom.
Revelation 22:11 — Commentary on Revelation
He who is unjust, let him be unjust still; and he who is filthy, let him be filthy still. Here he shows the hidden, yet just, judgments of God, by which wicked men are allowed to progress to worse, that is, to reach the height of iniquity, so that a just judgment may be found. This is similar to: Either make the tree good and its fruit good, or else make the tree bad and its fruit bad (Matt. XII).
Revelation 22:13 — Commentary on Revelation
I am the Alpha and the Omega, etc. In Alpha, he designates the divinity of the Word, and in Omega, the assumed humanity. The beginning without end, which is confirmed by frequent repetition in this book, either to often imply the divinity and humanity of the one Christ, or to signify the entire Trinity of one nature, which says through the prophet: Before me there was no God formed, neither shall there be after me (Isa. XLIII).
Revelation 22:14 — Commentary on Revelation
That they may have the right to the tree of life. He promises a worthy reward to those clothed in white robes, that is, to those of an immaculate life, namely that they may enjoy the vision of the Lord, which is eternal life. Blessed are the pure in heart, for they shall see God (Matt. V).
Revelation 22:15 — Commentary on Revelation
But outside are dogs, and sorcerers, and sexually immoral, etc. For all the rage of the wicked now also attempts to intrude upon the Church, but when the master of the house has entered, and, with the saints entering with him into the wedding, has shut the door, then they will begin to stand outside and knock at the door (Luke XIII).
Revelation 22:16 — Commentary on Revelation
I am the root and the offspring of David. Here he expresses the dual nature of his person, that he is both the maker of David according to divinity, and made from the seed of David according to the flesh. This is the question the Lord proposes to the Jews in the Gospel, how Christ is David's son, when David calls him his Lord in the Spirit? (Matt. XXII).
Revelation 22:17 — Commentary on Revelation
And the Spirit and the bride say, "Come." The head and the body of the Church, each individual member, exhort to faith.
Revelation 22:18 — Commentary on Revelation
If anyone adds to these things, God will add to him the plagues that are written in this book. He said this concerning falsifiers, not concerning those who simply say what they feel, without mutilating the prophecy in any way.
Revelation 22:20 — Commentary on Revelation
He who testifies to these things says, "Surely, I am coming quickly." The same Christ testifies, who announces to the Church that he will come. To which, in the manner of the Song of Songs, the Church devoutly responds:
Revelation 22:21 — Commentary on Revelation
Amen. Even so, come, Lord Jesus. She who daily cries out in prayer: "Your kingdom come" (Matt. VI). And in the psalm: "I will sing and give praise in the way of integrity. When will you come to me?" (Ps. CI).
Romans 5:5 — Homilies on the Gospels 1.2
The law was indeed given through Moses, and there it was determined by a heavenly rule what was to be done and what was to be avoided, but what it commanded was completed only by the grace of Christ. On the one hand, that law was able to point out sin, teaching justice and showing transgressors what they are charged with. On the other hand, the grace of Christ, poured out in the hearts of the faithful through the spirit of charity, brings it about that what the law commanded may be fulfilled.
Romans 6:23 — Homilies on the Gospels 1.2
Eternal life is unjustly given for good merits. Rather, merit is first given freely by a benevolent Savior.
Romans 8:3 — Homilies on the Gospels 1.11
He who came in the likeness of sinful flesh—not in sinful flesh—did not turn away from the remedy by which sinful flesh was ordinarily made clean.… Not from necessity but by way of example he submitted to the water of baptism, by which he wanted the people of the new law of grace to be washed from the stain of sin.
Romans 8:15 — Homilies on the Gospels 1.12
Through the grace of baptism men can by receiving the Holy Spirit be changed from sons of the devil into sons of God.
Romans 8:18 — Homilies on the Gospels 2.23
When we see such extraordinary heirs of the heavenly kingdom suffering so greatly during the time of their mortal exile, what remains for us to do under these circumstances … except to humble ourselves all the more in the sight of our benevolent Maker and Redeemer, as we become more clearly aware that we cannot follow them by imitating either their lives or their deaths?
Romans 8:25 — Homilies on the Gospels 11.14
The certainty of our hope is prefigured by the egg. No offspring is as yet discernible in the egg, but the birth of the bird to come is hoped for. The faithful do not yet look upon the glory of the fatherland on high in which they believe at the present time, but they await its coming in hope.
Romans 12:1 — Homilies on the Gospels 2.21
If we display our bodies as a living sacrifice, holy and pleasing to God, he will with heavenly condescension deign to see to it that we are rewarded with the same glory as those who have given their bodies up to death for the Lord's sake.
SIR 2:1 — Homilies on the Gospels 2:16
When the merits of the elect increase, the envy of the ancient enemy also immediately increases. It seeks either imperceptibly by himself, or openly through people who are subjected to his wickedness, to suffocate the incipient seeds of piety. Therefore, after having promised to the disciples the courage to preach, the Lord reveals the persecutions that would come on the part of those who would resist their preaching. In fact, he adds, "I have said this so you will not be shocked. They will chase you out of the synagogues." Their loving Master wanted his disciples to know in advance the future hostility of the wicked, so that when it appeared it would cause them less harm, given that usually we more easily endure the adversities that we can foresee. The evils that happen to one who is not prepared and does not know what is coming often cause a more precipitous fall from their state of security. Here is the warning Solomon provides: "Son, when you come to the service of God, stand firm in justice and in fear, and prepare your soul for temptations." And our Savior reminds his disciples that not only will they be cast out from fellowship with their fellow citizens but also they will be confronted with mortal peril. In fact, he continues, "But the hour has come in which anyone who kills you will think he is doing something in service to God." The Jews believed they were doing something in service to God when they, full of hatred, were persecuting the ministers of the New Testament to the death, according to the testimony of the apostle: "They desire to please God, but not in an illuminated way." And, he says about himself: "I myself believed it was my duty to do many things contrary to the name of Jesus of Nazareth, as I did in Jerusalem." Therefore, after predicting the torments they would experience from their adversaries, in order to console his disciples, the Lord immediately adds, "But the hour has come in which each one who kills you will think he is doing something in service to God," as if he were saying: accept the tribulations brought on you by your fellow citizens, but accept them even more so knowing that they are not so much inflicted on you out of hatred against you as out of zeal for the law of God.
SIR 3:18 — Homilies on the Gospels 1:4
After the Virgin was found worthy to be exalted by seeing and hearing the angel, and after she had learned that she was to be honored by a divine birth, she did not become proud because of these heavenly gifts as though she deserved them. In order that she might become more and more worthy of these gifts, however, she kept her mind focused on the custody of humility and thus responded to the angel who had brought her the annunciation: "Behold the handmaid of the Lord, let it be to me according to your word." As we have learned subsequently from the reading of today, she also demonstrated this same humility that she had shown the angel to humankind, and—which is even more significant—even to those who were inferior to her.Who does not know that a virgin consecrated to God has greater dignity than a married woman? Who doubts that the mother of the eternal King is to be placed before the mother of one of his soldiers? She, however, is mindful of the Scriptures that prescribe "The greater you are, the more humbly you should act in all things." And as soon as the angel that had talked to her returned to heaven, she got up and headed for the hill country, and, carrying God in her womb, she turned to the dwelling places of the servants of God and asked to talk to them. After the visit of the angel she rightly headed towards the hill country, she who, having tasted the sweetness of humble heavenly life, headed towards the apex of virtue with the steps of humility. She entered the house of Zachariah and Elizabeth and saluted her who had learned that she would give birth to the servant and precursor of the Lord, not as if she was in doubt about the prophecy that she had received but in order to congratulate her on the gift that, as she had found out, she had received—she who was a servant of the Lord like her. She did this not to confirm the words of the angel through the testimony of a woman but for her, a young virgin, to commit herself to serve an elderly woman.
Song of Songs 1:3 — Commentary on the Song of Songs
The fragrance of the finest ointments. The finest ointments are the gifts of the Holy Spirit, by which the breasts of Christ have a fragrance, because the holy teachers, the ministers of the evangelical milk, progress in the love of virtues through the anointing of the Spirit. And indeed the ointments were good, with which the prophets and priests were visibly anointed under the law; but those ointments are the finest with which the apostles and their successors are invisibly anointed. Of these Paul says: And He who anointed us is God, and who sealed us, and gave us the pledge of the Spirit in our hearts (2 Cor. 1). And the apostle John: And the anointing which you have received from Him, remains in you (1 John 2). And you do not need anyone to teach you, but as His anointing teaches you about all things, etc. (Ibid.). Also, they are fragrant with the finest ointments when they spread the reputation of their good works or preaching far and wide; just as they themselves say: But thanks be to God, who always leads us in triumph in Christ Jesus, and manifests the fragrance of His knowledge through us in every place (2 Cor. 2). Moreover, he gives the reason why His breasts are fragrant with the finest ointments, while he adds:
Song of Songs 1:4 — Commentary on the Song of Songs
Draw me, we will run after you. So far, this is the voice of the Synagogue; that is, of that people who, faithfully devoted, anticipated the incarnation of the Savior, who responded with the prophets preaching for a long time at the beginning of the song: Let him kiss me with the kiss of his mouth; that is, let him appear himself, and speaking mouth to mouth, may he grant me examples of living, and gifts. Then, in the following verses, she indicated what kind of gifts those would be, how much to be loved by chaste souls. Hence, the voice of the Church is introduced, that is, of those who came to faith after the time of his incarnation. For she first prayed for the Lord to come and bring her the kiss of peace; this one, knowing he has now come in the flesh and already ascended to heaven, no longer asks him to descend to her in the same way, but rather desires to follow him to heaven. Which, seeing that it cannot be done by herself, rightly implores the guidance of him to whom she wishes to come. Draw me, she says, we will run after you. As if she plainly says: Indeed, we would wish to run in your ways, to follow the footsteps of your works which you marked living on earth, to reach you presiding in heaven; but because without you we can do nothing, we pray that you deign to give us your hand; help us running to you with your assistance. Thus, indeed, we can only rightly run and finish the race if we run with you as leader and helper. Hence the Apostle, who boasts, saying: I have fought the good fight, I have finished the race, I have kept the faith (II Tim. II), in another place clearly teaches whether he could direct his steps by himself, or ran being drawn by the Lord, saying: But I labored more abundantly than they all: yet not I, but the grace of God which was with me (I Cor. XV). Though it is said in the singular number, Draw me, it is joined, We will run, because the Church of Christ is one throughout the world, and it consists of many faithful souls; who in this place are called maidens, due to the life of new conversation.
Song of Songs 1:5 — Commentary on the Song of Songs
I am black, etc. Black evidently from the adversity of oppressions, but beautiful in the comeliness of virtues; truly, the more beautiful in the sight of the internal judge, the more harassed and seemingly defiled by the greater oppressions of the foolish. However, the daughters of Jerusalem, to whom she speaks, are called souls imbued with heavenly sacraments, longing for the home of the heavenly homeland. For consoling these in her tribulations, the holy mother says: I am black, but beautiful, daughters of Jerusalem. As if she plainly says, Indeed, I appear very vile in the eyes of the persecutors; but before God, I shine gloriously in the confession of truth. Therefore, it does not behove you to be saddened in this exile of labors, who remember that you are citizens of the heavenly homeland, who hasten toward the vision of eternal peace through the adversities of the fleeting world.
Song of Songs 1:6 — Commentary on the Song of Songs
Do not consider me because I am dark, etc. Which is to say openly: Do not marvel at me, O daughters of Jerusalem, that is, souls devoted to God, because I am despised by men, because the heat of temptations, which for my inner beauty I do not cease to endure, has rendered me outwardly dark, whom, nonetheless, the heavenly grace has granted to be inwardly charming. Which is like the apostle Peter: Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you, but rejoice insofar as you share Christ's sufferings (1 Peter 4). And indeed, sometimes the name of the Lord Himself is signified by the sun, as it is said of His ascension: The sun was lifted up, and the moon stood still in its place; sometimes of His chosen ones, as He says: The righteous shall shine like the sun in the kingdom of their Father (Matthew 13). But in this place, it is better that the fervor of tribulations be figured by the appellation of the sun, according to what He Himself says about seeds sown on the rock: When the sun rose, they were scorched; and because they had no root, they withered away (Matthew 13). Which, later explaining it, He says thus: When tribulation or persecution arises on account of the word, immediately they fall away (Matthew 13), clearly declaring that tribulation and persecution are figured by the term "sun." Just as those who reside quietly at home often have whiter limbs, while those who work in the vineyard or garden or any other outdoor labor often have darker limbs due to much sun, so does the holy Church, the more earnestly she girds herself for spiritual combat, perceive fiercer snares of the old enemy rising against her. And just as the sinner is often praised in the desires of his soul, and he who commits iniquity is blessed, so sometimes the just man is reproached in the virtues of his soul; and he who acts rightly is cursed, as Paul attests, who says: We bless when reviled; we endure persecution; when slandered, we entreat (1 Corinthians 4). But He Himself, whose cause it is for which it happens, teaches the faithful that this ensnarement of blasphemy should be of little account, indeed that they should rejoice in it, saying, "Blessed are you when men curse you; and if they persecute you and say all manner of evil against you, and so forth (Matthew V)." Because therefore the holy Church sees itself adorned internally with faith and virtues, but bears witness that it is burned externally by persecutions, it remains to show whence it endured the first rage of persecution...
Song of Songs 1:7 — Commentary on the Song of Songs
Tell me, O you whom my soul loves, where you pasture, etc. Well indeed does she call him whom she seeks for protection, the beloved of her soul, because the more serious the danger from which she wishes to be rescued, the more she loves him through whom she knows she will be saved. This is similar to what the Psalmist says, "I will love you, O Lord, my strength" (Psalm 17). Which openly means, Therefore I do not cease to love you with all my mind, because I perceive that without your grace I can have no strength. She also implies that he is a shepherd, saying, Where you pasture, where you lie at midday. According to what he himself testifies in the Gospel: "I am the good shepherd, and I know my sheep, and my sheep know me" (John 10). He who pastures his sheep lies among them at midday, because he refreshes the hearts of his faithful ones with the memory of heavenly sweetness, so that they do not wither in the heat of temptations, and he is accustomed to mercifully dwell in them. Thus also the Psalmist says, "The Lord is my shepherd; I shall not want. He makes me lie down in green pastures" (Psalm 23). Hence John says, "He who abides in love abides in God, and God in him" (1 John 4). Therefore, because many false prophets go out into the world, saying "Look, here is Christ," or "There he is" (Matthew 24), the Church of Christ must always carefully discern who they are in whom he can be found, both in their profession and in their deeds; and she must implore him with pious words to deign to reveal himself: Tell me, she says, O you whom my soul loves, where you pasture, where you lie at midday.
Song of Songs 1:8 — Commentary on the Song of Songs
If you do not know yourself, O fairest among women, go forth, etc. Why, he says, do you speak in such a way as if you could by any means be abandoned by me amidst temptation, and you complain that you have been darkened by the excessive fervor in guarding our vineyard from the enemies, as if by the sun of midday, which I myself have endowed through the washing of regeneration to be already fair among women, that is, among the synagogues of other doctrines, but I have decided that you should be rendered much fairer by the examination of tribulations? But if you perhaps do not know this, do you not now remember that no one is crowned unless he has competed according to the rules (II Tim. II)? Withdraw from my company, and follow after the footsteps of the flocks; that is, imitate the acts of those who err, although I have decreed you rather to be the keeper of my one flock, which was to have one fold and one shepherd.
Song of Songs 1:9 — Commentary on the Song of Songs
I have likened you, my friend, to my horse-drawn chariots of Pharaoh. For indeed, He calls His cavalry the army of the children of Israel, whom He freed from Egyptian bondage, leading them across the Red Sea into the desert, and brought into the land of the inheritance promised long ago, while the chariots of Pharaoh, which pursued them and wanted to drag them back to servitude, were drowned in the same sea. He calls it a cavalry because just as a charioteer is accustomed to presiding over his cavalry, so the Lord Himself then presided over that people, governing and leading them through the path of salvation. And He compared His Church, which He made His friend through the water of regeneration, to that cavalry: for just as the people were indeed greatly terrified by the approaching chariots of Pharaoh, but were nevertheless saved by heavenly protection, so He has always taught the Church to trust in His protection amidst the threats of persecutors. For even the fact that a pillar of fire then illuminated the people of God, while thick darkness overshadowed the Egyptian troops, so that throughout the whole night they couldn't approach each other; this too never ceases to happen in the night of this age, when the divine dispensation, separating the just from the reprobate with precise judgment, illuminates the just with His grace, but leaves the others in the deserved blindness. And even this, when they came to the Red Sea, the children of Israel were freed with the waters divided, while the Egyptians, with the waters returning upon them, were drowned with their horses and chariots, is it not evident that the very wave of death, which will face all mortals, carries the wicked to destruction, but opens the path to salvation for the pious? The other events too, which we read happened to the cavalry of God, that is, the people of Israel, during the time of the Egyptian persecution, are found, the more diligently they are explained, the more clearly they reveal themselves as a foreshadowing in the holy universal Church, of which that was a part. And since it is taught in this verse how the Lord protects the Church amidst adversities, it remains to be shown how much the Church itself maintains the love of the same Lord and protector in the face of adversities. It is added:
Song of Songs 1:10 — Commentary on the Song of Songs
Your cheeks are beautiful, etc. It is said to be the nature of the turtle-dove that, if deprived by the loss of its mate, it does not unite with another. This suitably applies to the chastity of the Church, which, although widowed by the death of its Lord and Bridegroom, is so bound by His memory—knowing that He has risen from the dead and now reigns in heaven—that it cannot accept the company of others, content with the love of Him alone, to whom it hopes eventually to reach. Hence, instructed by the words of an excellent teacher, it usually declares that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creature can separate us from the love of God, which is in Christ Jesus our Lord (Rom. VIII). Therefore, since the seat of modesty is typically in the cheeks, it is rightly said to the holy Church, fearing that it might stray from the way of truth through the examples of the wicked (as it says: Lest I begin to wander through the flocks of your companions), by the response of Truth itself: Your cheeks are beautiful, like those of a turtle-dove. This means, I have adorned you with such a virtue of saving modesty that you may never be corrupted, either by the desire of transient things or by the hearing of perverse doctrines, from the chastity of the faith promised to me. And what is the greatest grace for preserving this sobriety, He reveals by adding the following.
Song of Songs 1:11-12 — Homilies on the Gospels 2:4
There comes about in our case too what follows: "And the house was filled with the fragrance of the ointment." In accord with our capacity will the world be filled with the renown of our devotion, by which we prove that we venerate and love God and our neighbors with a simple and pure heart. There is accomplished what the bride glories of in the canticle of love, "While the king was resting [on his couch], my spikenard gave forth its fragrance." Here it is clearly shown that what Mary did as a type, the entire church and every perfect soul should do always.
Song of Songs 1:12 — Commentary on the Song of Songs
As long as the king is at his recline. That is, as long as Christ is in his secret, and has not yet appeared to us in the glory of his Father, to render to each according to his work. Then indeed, as Isaiah says: "The eyes of the saints will see the king in his beauty" (Isaiah XXXIII). And hence the Apostle also says: "Your life is hidden with Christ in God. When Christ, our life, appears, then you also will appear with him in glory" (Colossians VIII). But he was in his recline, that is, in his hidden place, the king Christ, not only before his incarnation and ascension into heaven, but even at that time when he appeared visibly to the world in the flesh, because not then either did he show the clarification of the assumed humanity or the eternal glory of divinity to his faithful who remained with him in the flesh, which he promised to all the elect as a reward of faith in the future life. However, our edition, which is translated from the Hebrew source, joins the end of this verse, where it is said: "As long as the king is at his recline," to the following verse, which is to be discussed henceforth. But the Church, having received so many gifts or promises from her Creator, immediately responded, and declared with what devotion of works she received them, by adding, saying:
Song of Songs 1:13 — Commentary on the Song of Songs
A bundle of myrrh is my beloved to me, etc. And this, according to the letter, we read was fulfilled concerning our Savior when, after His passion was accomplished and His body taken down from the cross, Nicodemus came, bringing a mixture of myrrh and aloes, about a hundred pounds' weight. And they took His body and wrapped it in linen cloths with spices. Therefore, the beloved of the Church was made a bundle of myrrh when the Lord, anointed with myrrh and aloe, was wrapped in linen cloths: indeed, this bundle abides between the breasts of the bride when the Church unceasingly meditates in her innermost heart on the death of her Redeemer. For who does not know that the place between the breasts is the heart? And the bundle of myrrh shall abide between the breasts of the bride when every soul consecrated to God strives, with intent mind, as much as it can, to imitate the death of Him by whom it knows itself redeemed, mindful of that apostolic saying, "Those who belong to Christ Jesus have crucified the flesh with its passions and desires" (Galatians V). Truly, because the glory of the resurrection soon followed the death of our Mediator and Savior, rightly the bride adds:
Song of Songs 1:14 — Commentary on the Song of Songs
My beloved is to me a grape-cluster from Cyprus in the vineyards of Engaddi. And indeed, according to the surface of the letter, the sense of this verse is: Just as the Cyprus island is accustomed to produce clusters of grapes larger than other lands, and just as in the city of Judea, called Engaddi, vines more noble than the rest are grown, from which a liquid flows not of wine but of balsam, so my beloved to me is connected with a special love above all others, so much so that no creature can separate me from His affection. Typically, however, just as myrrh, because of its bitterness (for it is as healthy for healing infirmities as it is bitter to taste) signifies the sorrow of the Lord's passion, where He Himself also received myrrhed wine to drink from the soldiers, and buried by the disciples was anointed with myrrh, as we have said; so also the cluster not incongruously announces the joy of His resurrection. For wine gladdens the heart of man (Psalm CIII). Hence, the Lord in His resurrection became a cluster of Cyprus who had been a bundle of myrrh in His passion. Rightly He abides between the breasts of the bride, because the same was turned into a cluster for a vineyard. Holy Church, therefore, never removes the memory of the Lord's death from her heart, because He who died for her transgressions also rose for her justification. And to her who follows in His footsteps, He provided an example of rising after the anguish of death. He is also remembered as being in the vineyards of Engadi; for in the vineyards of Engadi, as we have mentioned before, balsam is produced, which in the making of chrism, is customarily mixed with olive oil, and consecrated by episcopal blessing, so that all the faithful may be signed with this anointing during the laying on of hands by the priest, by which the Holy Spirit is received; with which also the Lord's altar, when it is dedicated, and other things which ought to be sacred, are anointed. Hence, very rightly through the vineyards of Engadi, divine charisms are figured. And the bridegroom is in the vineyards of Engadi, because the Lord himself appearing in the flesh is full of the Holy Spirit, and he himself bestows the gifts of the Spirit upon believers. Therefore, he calls balsam trees vineyards, because they rise in the manner of vineyards, which without supports do not sustain themselves; indeed, they are more similar to the vine than the myrtle, and distinguished by perpetual foliage, their height remains within two cubits; their seed has a taste similar to wine, its color red, the branches thicker than myrtle, which at certain times of the year ooze balsam. And the farmers are accustomed to cut their sprigs with sharp stones or bone knives; for the touch of iron spoils it. Through these incisions, juice of excellent scent flows out, beautifully dripping with tears, collected in small horns of wool. Because it flows through a cavity in the bark, it is often called opobalsamum (for in Greek, opi means cavity), and the richest vein of each tree is struck three times in the summer heats. The most noteworthy is the first tear of the tree, the second from the seed, the third from the bark, the least from the wood. All these things, if considered carefully, most fittingly pertain to our Redeemer: who humble in the flesh, but appearing full of grace and truth, was wounded for our iniquities, and from his wounds poured out for us the sacraments of life and salvation. Hence, he himself, who is the power and wisdom of God, speaks in Ecclesiasticus, "And my scent is as the pure balsam" (Eccli. XXIV). Truly amazing is the order of words, that first the bride says, while the king is at his table, her nard has given forth its fragrance; then she compares him to a bundle of myrrh; thirdly, she calls him a cluster of henna; lastly, she remembers him to be in the vineyards of Engadi. Because first the devoted woman anointed the Lord reclining at the dinner with nard; then the disciples wrapped him a…
Song of Songs 1:15 — Commentary on the Song of Songs
Behold, you are beautiful, my friend, etc. Behold, you are beautiful in pure works, by which you conduct yourself soberly, justly, and piously in this age. Behold, you are beautiful in the simplicity of heart, because for the sake of the intention of eternity, you persist in good deeds, awaiting the blessed hope and the coming of the glory of the great God. Your eyes are doves, the eyes of your heart are simple and pure, and entirely free from any duplicity of deceit and pretense. Therefore, they are very blessed, because such shall see God. Likewise, your eyes are doves, because your senses are endowed with spiritual understanding; for since the Holy Spirit descended upon the Lord as a dove, rightly the spiritual sense and gifts are denoted by the term dove or doves. Likewise, the friend of Christ has the eyes of doves, because every soul that truly loves Him inwardly is not kindled by any desire for external things, like the manner of kites, nor does it contemplate anything harmful against any living beings. This is said to be characteristic of dove-like gentleness, which considers all things that occur with a simple, gentle, and humble heart. Hearing, therefore, from the Lord the twin beauty attributed to her, both of work and of intention with the simplicity of a pure heart, she immediately responded with a devoted voice:
Song of Songs 1:15 — Homilies on the Gospels 1:12
Since the image of a dove is placed before us by God so that we may learn the simplicity favored, let us look diligently at its nature, so that from each one of its examples of innocence we may take the principles of a more correct life. [The dove] is a stranger to malice. May all bitterness, anger and indignation be taken away from us, together with all malice. It injures nothing with its mouth or talons, nor does it nourish itself or its young on tiny mice or grubs, which almost all smaller birds [do]. Let us see that our teeth are not weapons and arrows, lest gnawing and consuming one another we be consumed by one another. Let us keep our hands from plundering. "He who has now been stealing, let him steal no more; let him labor by working with his hands, which is a good thing, so that he may have something he can bestow upon one who is suffering need." It is also reported that the dove often supplies nourishment to strangers as though they were her own young. She feeds them with the fruits and seeds of the earth.
Song of Songs 1:16 — Commentary on the Song of Songs
Behold, you are beautiful, my beloved, and comely. As if it openly says: Indeed whatever beauty, simplicity, and spiritual grace I have, I have certainly received this through you, by whom I have also obtained forgiveness of sins and the efficacy of good action. But you are truly beautiful and comely without comparison, because you are God before the ages, always begotten from the Father, and when the time of my redemption came, conceived and born of the Holy Spirit and the virgin mother; not only free from all stain of iniquity, but also full of grace and truth, and you came into the world, and lived in the world; moreover, to all who partake of your grace, so that they too might be beautiful with virtues, you have given. Therefore, you are beautiful and comely, that is, wonderful both by the perpetuity of divine nature and the dignity of the assumed humanity. The splendor of whose beauty, because it usually becomes known to hearts at rest from exterior act, the more freely, the more clearly, according to that of the Psalmist, "Be at leisure and see that I am God" (Psalm 46)...
Song of Songs 1:17 — Commentary on the Song of Songs
The beams of our houses are of cedar, etc. Indeed, he calls his houses the various assemblies of the faithful throughout the world, from all of which the universal Church consists. However, the beams and ceilings designate the various orders of the faithful in these houses of the Church: for both are usually placed on high, but the beams are made for fortification, while the ceilings contribute more to the decor of the houses than to their fortification. Therefore, the beams signify the holy preachers, by whose word and example the structure of this same Church is supported so that it might stand, who by the strength of their doctrine withstand the storms of heretical attacks, lest they cast it down. The ceilings are likened to the simpler servants of Christ, who know rather to adorn the Church with their virtues than to defend it with words of doctrine and to fortify it against the onslaughts of perverse teachings. The ceilings, however, hang fastened to the beams, because it is necessary that whoever in the holy Church desires to shine with sublime virtues must cling with all their mind to the words and examples of the highest fathers, by which they are raised above earthly pursuits. And it is well said that these beams are cedar and the ceilings are cypress, because it is known that both trees possess the properties of incorruptible nature, exceptional height, and remarkable fragrance, which aptly befits those who can say with the Apostle, We are the good aroma of Christ to God (II Cor. II), and, Our conversation is in heaven (Philip. III), and, Who shall separate us from the love of Christ? Shall tribulation? and the rest (Rom. VIII). But also this, that the scent of cedar is known to drive away serpents, as the poet has said, Learn also to kindle fragrant cedar in your stables, and with the smell of galbanum to drive away heavy snakes: it is fittingly attributed to the high ceilings, that is, to the teachers, who are accustomed by the power of the heavenly word to repel the poisonous doctrines of heretics, and to drive them away from misleading the simple. This too, that its resin, called cedar resin, is so useful in preserving books that when they are smeared with it, they suffer neither moths nor the decay of time, who does not see how well it fits those same holy preachers, by whose spiritual sense the Sacred Scripture was composed, which by no heretical cunning can be corrupted, nor can any age of the passing world consume it; so much so that until heaven and earth pass away, not one jot or one tittle shall pass from the law, until all things be fulfilled (Matt. V)? When the Lord said this about the law, how much more did He mean it to be understood about His Gospel? The cypress tree also, in that it is apt for healing the ailments of bodies, and that its graceful foliage is not displaced by any force of winds, expresses constancy, and the action of those who adorn the holy Church with higher virtues as ceilings do. Hence, the bride, that is, the holy Church, or any chosen soul, marvels at the beauty of her beloved; she praises the softness and cleanliness of the flowering bed; she proclaims the internal beauty of her houses, by which she suitably welcomes the beloved. But because toil rather than rest is fitting for the state of the present time, and in this life the elect, with Christ's help, are more engaged in pious deeds than enjoying peaceful leisure, he calls the bride to the exercise of labors and to enduring the companionship of the wicked, adding:
Song of Songs 2:3 — Commentary on the Song of Songs
"As an apple tree among the trees of the forest, etc." This is what the Psalmist speaks of, "For who in the clouds can be compared to the Lord? Or who is like God among the sons of God?" (Psalm 88). Just as the apple tree, which is pleasing to sight, smell, and taste, tends to surpass the wild trees, so does the man God rightfully surpass all who are pure men among the saints; and the merit of those who are sons of God by grace transcends the power of him who is the son by nature. Hence John says, "And we have seen his glory, the glory as of the only begotten of the Father, full of grace and truth" (John 1). Hence Apostle Paul says, "And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were to be spoken: but Christ as a son over his own house." (Hebrews 3:5-6). Let the cedar shine therefore; let the cypress lift itself in height; let the other trees of the forests display the miracles of their beauty, fragrance, and worth. The apple tree surpasses them all, which, besides the sweetness of its smell and appearance, also contains the power for nourishment. Let the righteous shine with their virtues: he who, born of a Virgin, provides us with the supports of eternal life, surpasses all. Whence it is well added:
Song of Songs 2:4 — Commentary on the Song of Songs
The king brought me into the wine cellar, etc. Just as soon, she says, as the sweetness of His grace touched the throat of my heart, I felt myself so revived in spirit, and translated from the enjoyment of lowly things to heavenly desires, just as if, having been brought into the wine cellar, I were refreshed by the new fragrance and also by a cup. Therefore, rightly, He who gave such goods, converted me to loving Him with unquenchable charity. Typologically, since the grace of the Holy Spirit is often designated by the term wine; the Lord attesting, when He says that new wine is to be put into new wineskins (Matthew IX, Mark II, Luke V), that is, the fervor of spiritual gifts is to be infused into pure hearts. The wine cellar ought to be understood as the Church, in whose unity alone the Holy Spirit is typically given and received. Therefore, the beloved brought his friend into the wine cellar, because the Lord has gathered the Church from the whole world into one house for Himself, which He consecrated with the gift of His Spirit; this fabric, since it stands primarily on the foundation of charity, by His own work, it is rightly added after she said she was brought into the wine cellar, "He ordained charity in me." He ordained charity in me, she said, that is, He graciously gave to me to have ordered charity, that everyone should love the Lord God with all his heart, all his soul, all his strength; he should love his neighbor as himself, and also tolerate his enemy by loving him. He who either does not know or neglects this order of charity is the one about whom the very ordainer and bestower of charity says, "He who loves father or mother more than Me is not worthy of Me," etc. (Matthew X). Although the ordination of charity can rightly be understood as also being for confirmation, because things placed haphazardly are weak; but those placed in order remain firmly, so it is rightly said that the Lord ordained charity in the Church, which He is known to strengthen in the hearts of His faithful with suitable progress. It can also be understood thus what is said, "He ordained charity in me," as if it were said, He loved me with ordered charity, that is, He united all my members, that is, all the elect, to Himself with pious charity; but He embraces the more eminent with greater affection as is fitting, when it is said, "Having loved His own who were in the world, He loved them to the end" (John XIII). He therefore loved all; and yet a more tender love towards a certain one is intimated when it is said, "That disciple whom Jesus loved" (John XXI). In the Church, according to the distinction of merits, He loves some more than others. Again, "He ordered love in me": He Himself loved me first, and by loving me, in order that I might learn to return His love, He granted it; hence He says, "You did not choose me, but I chose you" (John XV). Hence also the apostle John says, "This is love, not that we loved God, but that He loved us, and sent His Son as a propitiation for our sins" (1 John IV). Again, the Lord ordained love in the Church, because the very love by which He chose her before the ages, through some degrees of progress, He demonstrated in the increments of times; for the Apostle, as a witness, says, "God commends His own love towards us, in that while we were yet sinners, Christ died for the ungodly" (Romans V). And with the increasing revelation of the same love, John says, "Behold, what manner of love the Father has bestowed upon us, that we should be called the sons of God, and we are" (1 John III). Again, concerning the same perfect love, which no greater can be, and which itself can never diminish, the Lord Himself says: "He who loves me will be loved by my Father, and I will love him, and the rest" (John XIV). For when He said with the verb of the present tense, "He who loves me," which can in no way be done unless one is first loved by Him, and kindled by the grace of His Spirit to love Him, what is it that He imme…
Song of Songs 2:4 — On the Tabernacle 1:6
We ought to love God in the first place, enemies in the last; and the measure of love that ought to be weighed out to our neighbors will vary according to the diversity of their merits. We know that the patriarch Jacob, although he loved all his sons, nevertheless loved Joseph more than the rest because of his singular innocence, as Scripture bears witness. Hence the church says pleasingly of Christ in the Song of Songs: "He brought me into the wine chamber, he set charity in order in me."
Song of Songs 2:5 — Commentary on the Song of Songs
"Sustain me with flowers, surround me with apples," etc. For the soul languishes with love when it truly tastes the ordered love of its Creator in itself, because when it is kindled to seek the light of eternity, it tires from the love of temporality, so that it cools in its zeal for the passing world as much as it rises more ardent to contemplate the joys of the eternal kingdom. But let us see, soul, who burns with such love, what place it seeks to lie down in, where it may rest when weary. "Sustain me," it says, "with flowers, surround me with apples." In the flowers are still tender beginnings of virtues, in the apples perfection is signified. Therefore, the soul languishing with love beseeches the daughters of Jerusalem, that is, those souls who preceded it in heavenly desire, to help its own beginnings with good examples, and to recall to its memory more frequently by what start, by what course, by what end they completed the way of virtues, so that through the sight of these, as if by a most pleasing scent of flowers and apples, it may lie down more softly and sweetly in the love of its Creator. This can equally be understood both from the deeds of the saints which we have before our eyes and from those which we gather from the fields and groves of the Scriptures, as well from the deeds or sayings of the preceding fathers.
Song of Songs 2:6 — On the Tabernacle 1:8
Surely the left hand of the bridegroom is placed under the head of the bride because the Lord raises up the minds of the faithful with temporal benefits, separating them from earthly pleasures and longings so that they may desire and hope for eternal blessings. And he shall embrace her with his right hand because by revealing the vision of his majesty he glorifies her without end.
Song of Songs 2:6 — Commentary on the Song of Songs
His left hand under my head, etc. In the left hand of Christ, temporal gifts are signified, and in the right hand, the happiness of eternal life. Therefore it is written elsewhere of him, who is the power and wisdom of God, "Length of days is in his right hand, and in his left hand riches and glory." Therefore the holy Church shows, the soul perfectly intent on the love of its Redeemer shows, what kind of rest it might find in this life which it so eagerly seeks, how it desires to lie in that flowery bed of virtues with its beloved in this exile of pilgrimage. He says, "His left hand under my head, and his right hand shall embrace me." But he calls his head, the principal part of the mind; and the beloved places his left hand under the head of his bride when the Lord confirms the hearts of the faithful still dwelling in this life with the knowledge of his understanding, lifts them up with participation in his sacraments, grants them the pledge of his Spirit, and suggests the comforts of the holy Scriptures. And his right hand shall embrace her when he also promises her the everlasting kingdom of heavenly life after this life. And it is well said that the left hand supports the head, and the right hand embraces her, because we receive temporal gifts as an aid for this pilgrimage, but we shall see heavenly rewards without end. Rightly then does the bride, who earlier languished in love and sought to be supported by flowers and surrounded by apples, now attest to having the hand of her beloved under her head. For even if the lover of the Creator delights in the flowers of virtues, in the progress of neighbors with whom he reaches the vision of His face, and in the remembrance of the examples of ancient saints, whereby he is stirred to love God or his neighbor more ardently, yet there is a singular hope for those who truly desire to rest, which is to be supported by the hand of their Author. And indeed, at first the left hand, so that through this, they may be deemed worthy to reach the embrace of the right hand; for the right hand will not embrace anyone unless the left hand first accepts them to be cherished, that is, no one will sublimely see His glory in the future who has not faithfully inclined to receive the mysteries of His humility in the present. Did not Paul, who showed himself to be the most faithful minister of this bride, saying, "For I am jealous over you with godly jealousy; for I espoused you to one husband, that I might present you as a pure virgin to Christ" (2 Cor. 11), take care to place the left hand of the bridegroom under her head to lead to the embrace of the right hand? For he said, "I determined not to know anything among you, save Jesus Christ and Him crucified" (1 Cor. 2). Again, he urges her to strive for the embrace of the right hand, saying, "Set your affection on things above, not on things on the earth, where Christ is seated on the right hand of God" (Col. 3), and "When Christ, who is our life, shall appear, then shall you also appear with Him in glory" (ibid.). Therefore, he says, "His left hand is under my head, and His right hand doth embrace me." As if to say openly: may the temporal blessings of my Lord and Savior, which help me to rest a little from the lusts or disturbances of the world, assist me; but the promise of eternal things, in which I am perpetually rewarded, delights me more. How truly pleasing to the Lord is the rest of such a bride, that is, the Church or any chosen soul, is shown in her subsequent response, when it is said:
Song of Songs 2:7 — Commentary on the Song of Songs
I adjure you, daughters of Jerusalem, by the gazelles and the hinds of the field, etc. The daughters of Jerusalem signify souls burning with the desire for the heavenly homeland. The bridegroom adjures these souls not to awaken the bride resting in His love, neither presume to disturb her happily asleep from human disturbances. For whoever unduly disrupts an elect soul, either speaking to God in devout prayers or meditating on divine commandments or promises in sacred readings, indeed awakens the bride of Christ from blessed slumber before she herself wishes. For the bride herself desires to awaken refreshed by this most blessed sleep since she knows to devote herself to divine duties at the appropriate time and then to return at a fitting time to care for the necessities of human frailty. Therefore, whoever does not fear to impede any of the faithful intent on heavenly studies indeed harms his own virtues, which he believes to possess. Hence, the bridegroom rightly adjures the daughters of Jerusalem by the gazelles and the hinds of the field not to do this. By gazelles and hinds, notably pure animals and enemies of poison, the works of spiritual virtues are figured; which, just as they excel in purity, so they have been accustomed to scorn, even destroy and annihilate the harmful schemes of the ancient enemy. And beautifully referring to the gazelles and hinds, he adds, of the field, to patiently express the simplicity of pure souls and those blooming with sincere faith in which virtues arise and are nurtured. Thus, the bridegroom adjures the daughters of Jerusalem by the gazelles and hinds of the field not to awaken nor rouse the beloved until she herself wishes. As if he openly says: I adjure all the faithful, and by their own virtues, which they desire to nurture with a pure heart, not to disdain the holy studies of the brethren, not to hinder them recklessly, but let each one rejoice in the progress of others just as in their own, and let them fear to inflict losses on the spiritual gain of the brethren as they would fear to inflict on themselves; for he undoubtedly diminishes his own virtues who scorns to spare, rather to assist, the virtues of his neighbor as much as he can. The bride gladly receiving this adjuration of the bridegroom immediately responds: The voice of my beloved. It is understood, This is the one I heard adjuring the daughters of Jerusalem not to wake me resting in His embrace until I myself wish. For surely it is necessary for a soul filled with God to greatly rejoice when amidst the adversities of the world it happens to hear His comforting voice, either through the gift of hidden inspiration or through meditation or hearing of sacred scriptures. For even if we are not yet allowed to behold the face of our beloved, it is already a great gift to be refreshed in the meantime by the sweetness of His words in the holy Scriptures. A great benefit is conferred to those to whom a higher gift is granted that, with a gaze of a pure mind lifted to heavenly things, they may even now taste some of the sweetness of future life. Hence it is fitting, after the bride joyfully says, The voice of my beloved, immediately desiring to also see the same beloved but not yet able...
Song of Songs 2:8 — Commentary on the Song of Songs
Behold, he comes leaping upon the mountains, etc. He calls those mountains and hills who, with singular purity of mind, transcend the common conduct of the holy Church, almost like the blooming plain of the fields, and the more they render themselves lighter from the desire of the lowly, the more capable of contemplating the heavenly they become. Of whom Isaiah, when describing the coming in the flesh of the Mediator of God and men, said: "And in the last days, the mountain of the house of the Lord shall be prepared on the top of the mountains, and shall be exalted above the hills" (Isaiah II). For rightly that mountain is said to be on the top of the mountains, and to be exalted above the hills, that is, it is remembered as being higher than the high men, because, indeed, in the last days, a man appeared among men, but He existed as God with the Father before the ages. But coming upon these mountains, the Beloved is said to leap, to pass over these hills, because the Lord frequently illuminates the hearts of the sublime with the grace of His visitation. And it is beautifully said that he does not remain on these hills, but leaps or passes over them, because the sweetness of internal contemplation, as high as it is due to the recognition of heavenly things, is equally brief and rare, due to the heaviness of minds still held down by the mass of the flesh. For the corruptible body weighs down the soul, and the earthly habitation depresses the mind that thinks on many things (Wisdom IX). Nor should it be thought contrary to this sentiment, that the Beloved Himself also promises His spouse in the Gospel, saying: "Behold, I am with you all days, even to the consummation of the world" (Matthew XXVIII). And again, "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him, and make our abode with him" (John XIV). For He always remains, through His faith and love, and through the assistance of His grace, with all the saints; but more excellently, for a short time, He appears to a few of the more sublime, to whom He wills and when He wills: for it is the saying of a few, and of those who, due to the loftiness of their hearts, are compared to mountains and hills, "For whether we are beside ourselves, it is to God; or whether we are sober, it is for your cause" (II Corinthians V). But it is said to all the faithful, "Whoever shall confess that Jesus is the Son of God, God dwells in him, and he in God" (I John IV). It is for the entire Church to hear with a faithful heart, "Because God is love; and he that dwells in love, dwells in God, and God in him." It is only for the perfect to say, "For we have not followed cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty" (II Peter I). An evident example of this contemplation is further added...
Song of Songs 2:9 — Commentary on the Song of Songs
My beloved is like a roe or a young deer. And indeed, all who know well how to explore the natures of these animals discover many things in them that most fittingly apply to the beloved of the Church, that is, the Lord and Savior. But in this place, it is especially to be noted that they delight in dwelling in the heights of the mountains and in giving very swift leaps, because of which they are seen by us more rarely than oxen or donkeys or other such animals, which, being domesticated together, we use as often as we please. This is very suitably adapted to the height of supreme contemplation, which is not within the discretion of human speculations but in the grace of God, appearing when it wills. I believe Isaiah, who is indeed an exalted mountain, saw Him seated upon a high and elevated throne not when he chose, but when the Lord willed; he saw and the heavenly hosts singing due praises to Him. Paul, also a mountain, much despising earthly things and touching the stars with his summit, was caught up into paradise and into the third heaven, not when he disposed, but when it pleased God, and heard the secret words which it is not lawful for a man to speak. It certainly agrees with the humility and truth of the assumed humanity that the Lord is compared not to a stag but to a roe or a young deer—smaller animals, who among men appeared not only as a man but as a humble man. He became a young deer because He took true flesh from the fleshly material of His ancestors; for He was made of the seed of David according to the flesh (Rom. I). And David himself says, As the deer longs for the water brooks, so my soul longs for you, God (Psalm 42). And again: He has made my feet like hinds' feet (Psalm 18). But concerning the other deer, His companions in life, he says, The voice of the Lord makes the deer give birth (Psalm 29); for He indeed prepares the deer when He bestows the gifts of virtues on the faithful; because that they may direct the course of their minds to higher things, ceaselessly thirst for the fountain of life, drive out and trample upon the serpents of heretical speech with their spiritual scent, ruminate on the word of life, and maintain the measure of salvific discretion in the straight steps of their actions is not in their power but in the divine granting. Therefore the voice of the Lord prepares the deer because His grace places the saints in the height of virtues. From such deer was born the fawn rightfully beloved of the bride, that is, of the Church or of every faithful soul, because Christ according to the flesh is from the fathers, who is over all, God blessed forever. And since the sublimity of the contemplative life is expressed in these verses, it remains, therefore, for the perfection of the active life, which is common to the whole Church, to be demonstrated. It follows:
Song of Songs 2:10 — Commentary on the Song of Songs
Behold, my beloved speaks to me, "Arise," etc. All things have their season, and all things pass in their own time under heaven (Eccles. III). Therefore, the bride of Christ, namely the Church, or any chosen soul, has a time for resting; likewise, it has a time for rising to work. Finally, as above, he adjures the daughters of Jerusalem not to awaken or arouse her until she pleases, and now, with a changed tone, he himself bids her to rise and come quickly to him; no longer does he consent to her entering the flowery bed with celestial studies, but rather he instructs her to go out with him to cultivate the vineyards and drive away harmful beasts from them, as the subsequent song teaches; adding to provoke and inflame her zeal that, with the winter seasons passed, the mild spring now aids the industry of the laborer, and even the arrival and songs of spring birds make the rural places more joyful than the courtly ones, and the bloom of flowers promises future fruit to the farmers. But since we have barely touched the surface of the letters, let us now turn our pen to exploring the depths of the allegorical senses. It was said above, under the figure of a roe or a fawn of the hinds, how the Lord reveals the secrets of heavenly contemplation through internal visions. It was said under the figure of him standing behind our wall and looking through windows and lattice, how he often illuminates the whole Church, though still invisible, with the frequent regard of salutary compunction. It remains now to intimate how he incites the same Church, either to the office of preaching or to the exercise of good works. "Arise," he says, "hurry, my friend, my dove, my beautiful one, and come. Arise from that bed much beloved by you, in which you delight in caring for yourself through psalms and prayers and other studies of life. Hurry, and come to also devote care to the salvation of others, through the zeal of diligent preaching: for indeed we hurry to the Lord who calls us, by performing works of virtue for His cause."
Song of Songs 2:11 — Commentary on the Song of Songs
For now the winter is past, etc. This is what the Apostle says: The night is far gone, the day is at hand. Let us then cast off the works of darkness and put on the armor of light (Rom. XIII). For as the darkness of night is correctly expressed by the harshness of winter and rains, so too is the storm of unbelief, which governed the whole world until the time of the Lord's incarnation. But when the Sun of righteousness shone upon the world, with the old perfidy of wintry unbelief soon departing and being driven away, flowers appeared on the earth, for the beginnings of the nascent Church shone in the faithful and pious devotion of the saints. The time of pruning has come. That is to say, as the Lord mentions in the Gospel, who, when He declared Himself the true vine and His Father the vinedresser, immediately added and said, Every branch in me that does not bear fruit He takes away, and every branch that bears fruit He prunes, that it may bear more fruit (John XV). The duty of pruning can also be properly understood according to what the Apostle says: Putting off the old man with his deeds, put on the new (II Cor. III). Explaining this himself elsewhere, he says: Therefore, putting away all falsehood, let each one of you speak the truth with his neighbor (Eph. IV). And again: Let the one who steals steal no longer, but rather let him labor, doing honest work with his own hands (Ibid.).
Song of Songs 2:12 — Commentary on the Song of Songs
The voice of the turtledove has been heard in our land. The voice of the preacher has been heard in the land, which has now begun to be ours, having received the word of faith; of which it is said in the psalm of the first Sabbath, that is the resurrection of the Lord, which has become the first of the Sabbaths; "The earth is the Lord's, and the fullness thereof" (Psalm 23). For the voice of the turtledove, which by its sound usually signifies the end of winter and the coming of spring, suits those who know how to say that the darkness has passed away, and the true light now shines (1 John 2). The voice of the turtledove, which humbly resounds with a groan instead of a song, fits those who, mindful of their pilgrimage and the promised homeland, are accustomed to say: "But we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait for the adoption as sons, the redemption of our bodies." They also cry out to their listeners, "Be miserable, and mourn; let your laughter be turned into mourning, and your joy into sorrow." The bird itself, which is a lover of chastity, and always dwells on mountain peaks and treetops, represents the life of those who declare for themselves and others that it is good for a man not to touch a woman (1 Corinthians 7), and, "Our conversation is in heaven" (Philippians 3). For the fact that it shuns the roofs of men and their company and prefers to live in forests and deserts, signifies those who, although placed in the world in body, are separated from it in mind and desire to see the things above.
Song of Songs 2:13 — Commentary on the Song of Songs
The fig tree has produced its early fruit. They call the early and immature figs "grossi," which are unsuitable for eating and fall off even with a light touch if shaken. And when the turtle dove is singing, the fig tree produced its early fruit, for when the apostles were preaching in Judea, the synagogue produced many who had zeal for God, but not according to knowledge; who would rather hold to the still imperfect and as if immature observance of the letter of the law than receive in it the sweetness of spiritual understanding. Apponius explains this verse in such a way that the fig tree produced its early fruit when the synagogue brought forth apostles, who, being generated from it, would minister the sweetest food of doctrine to believers. And since, when the synagogue brought forth either the apostles who preached the Gospel or those who still tried to prefer the ceremonies of the law over the Gospel, nevertheless, at that time, the faith and salvation of the whole world followed...
Song of Songs 2:14 — Commentary on the Song of Songs
Show me your face, etc. You who in the hidden recesses of quiet, like a dove in the clefts of the rock, or in the hole of the wall, desire to be concealed, I pray that you come forth into the public sphere of action, and show your faith from your works, and declare to others also outwardly as an example what beauty you have within. For indeed to me, who perceive the inner part of the heart, I consider your face shown when I see your action demonstrating unblemished, without spot or wrinkle or any such thing, for the benefit of others. For as long as one does something to the least of these, they do it to Me. Let your voice sound in my ears, namely the voice of praise or preaching, that is, either which praises me in psalms and hymns and spiritual songs, or which by proclaiming stirs the mouths and minds of others to my praise. Therefore, the bride shows her face to the Lord in what she does in His sight; she also shows the sound of her voice in what she rightly says before Him. It is also to be considered more attentively what He says, Show me your face. He says, yours, not another's, that is, holy and unblemished: for such I have made it, cleansing it by the washing of water with the word; such I have perfected by the anointing of the Holy Spirit, signing upon you the light of my face. Let your voice sound in my ears, not another's, that is, the one which I taught you to have on your wedding day, by which you promised to keep your chastity for me. Again show me your face, let your voice sound in my ears, that is, to me, not to others, show your face. To my ears, not others, remember to give your voice; that is, for the sake of my love, not any other reason, and take care to do good works and speak holy words; for whoever expends their good works or words for human approval shows the beauty of their face or the sweetness of their voice to externals rather than to the Creator. But also according to the letter, women who strive to beautify the face of their body for the deception of fools and to soften their words over oil are transgressors of this Lord's precept, and therefore remain unworthy of that eminent praise by which the Lord glorifies His bride...
Song of Songs 2:15 — Commentary on the Song of Songs
Catch for us the little foxes, etc. Indeed, the foxes that destroy the vineyards are heretics and schismatics, who with the teeth of perverse doctrine are accustomed to tear apart the flourishing vineyards of Christ, that is, the unripe minds of the faithful. If only we did not know how much they tend to damage them! Therefore Christ commanded His bride, with her maidens, whom He usually calls the daughters of Jerusalem, that is, with preachers exalted in holy humility, busily in pious labor to catch the little foxes, that is, as soon as they begin to discern and challenge the tricks of the fraudulent; lest, having grown larger over time, they are driven away from harming His spiritual vineyards with that much more difficulty, as they have already accustomed to graze longer; and beautifully, He who had first spoken of the vineyards in the plural, again used the singular number. For "our vineyard has blossomed"; thus indeed, He calls many vineyards one vineyard, just as He wished to call many churches throughout the world one Church for Himself. For He said the vineyards have blossomed, to show widely germinating populations of the chosen; and rightly, where He admonished to catch the foxes, there soon marked the singular appellation vineyard, to teach that for this reason above all, heretics should be pursued and crushed, lest the infestation tear apart and scatter into parts the faith of the Church, which ought to be one. Moreover, the nature of foxes aptly aligns with the manners and words of heretics, because they are indeed very deceitful animals, which hide in holes or caves, and when they appear, they never run in straight paths, but in winding turns. How these fit with the deceit and fraud of heretics, anyone can easily understand. It should not be overlooked that He did not say, "Catch for yourselves," when speaking to the children of the Church, or "Your vineyard has blossomed"; but, "Catch for us the little foxes, for our vineyard has blossomed"; so that He might more strongly incite all, who could, to conquer or correct the wickedness of heretics or bad Catholics, showing that they serve Him in this endeavor, and to demonstrate Himself as the defender of the vineyard, which is the rewarder of pious labors. Rightly, therefore, His beloved friend and bride responds immediately with the simplicity of a dove's heart:
Song of Songs 2:15 — Commentary on Acts 19:14
This animal, which is very shrewd with respect to deceit and craftiness, represents the Jews, Gentiles and heretics, who are always plotting against the church of God, and, as it were, continuously making a racket with their babbling voices. Concerning them the command is given to the guardians of the church: "Catch for us the tiny foxes which are wrecking the vineyards."
Song of Songs 2:16 — Commentary on the Song of Songs
My beloved is mine, and I am his, etc. The meaning of this response is as broad as it seems to be briefly concluded. For it may rightly be understood in this way: My beloved is mine, and I am his, we are united by true and sincere love. It may also be understood in this way: My beloved has promised me such words of His divine exhortation, consolation, and promise, and I will always offer Him a clear face of my conduct and a pure voice of my speech and grace. But it can also be very decently accepted that, since pronouns usually have great force, the Church, that is, the multitude of all the elect, says, My beloved is mine, and no other; and again, My beloved is mine, not to anyone else, implying that He grants eternal favor of His love and repays fruitfully; and I am His, not to anyone else; I am His, not any other crowd of people, implying that I am always united with Him in full devotion of humility and obedience. To all these meanings aptly fits what follows:
Song of Songs 2:17 — Commentary on the Song of Songs
Until the day breaks, etc. That is, until the eternal light of the future age arises, and the shadows of this present life, that is, of ignorance or error, under which even we faithful now walk, who use the lamp of the word of God, until they pass away. For when that day desired by all nations begins to break forth, the Lord will no longer feed among the lilies, that is, among the assemblies of the saints, whom He will rather refresh with the eternal vision of His glory. "I will be satisfied," he says, "when your glory is revealed" (Psalm 16); and, "Blessed are those who hunger now, for they shall be filled" (Matthew 5). Nor is this, which compares present life to the shadows of night, and future life to the day, contrary to the apostolic saying; which testifies of this life we now live, saying, "The night is far gone; the day is at hand" (Romans 15); for, to speak briefly, the present life of the faithful, who, casting off the works of darkness, put on the armor of light, is indeed day in comparison to the unbelievers, who know or love nothing of true light; but in comparison to the future blessedness, where true light is seen eternally, it is still a very dark night. However, because the holy Church in this world recognizes two spiritual lives, one active and the other contemplative, Divine Scripture customarily speaks now of this, now of that, and now of both together. Above, making mention of the contemplative life, it says of the Lord, "Behold, he comes leaping upon the mountains, skipping upon the hills. My beloved is like a gazelle or a young stag." And then beginning with the active life, it says, "Behold, he stands behind our wall," and so on, until it says, "Catch us the foxes, the little foxes that spoil the vines, for our vines have tender grapes." All these things, well considered, urge us to the duty of good action. Then he adds of both together, "My beloved is mine, and I am his; he feeds among the lilies until the day breaks and the shadows flee away": for in both lives the beloved feeds among the lilies, because the Lord delights in the pure outward works and the sweet inner contemplation of the eternal ones of his chosen ones, and he is refreshed in his members. And this until the true light of day breaks, for then neither are we troubled by any labor of good work, nor do even the most perfect behold heavenly things through a glass darkly and momentarily, but the whole Church will see the King of Heaven in His beauty forever: of which vision, since any taste, however slight, greatly delights the spouse of Christ, it is aptly added:
Song of Songs 3:3 — Commentary on the Song of Songs
"The watchmen who go about the city found me," etc. The watchmen who go about the city are the heralds of truth, who always keep watch with devout care for the protection of the holy Church, which is spread throughout the entire world, and who strive to ensure that it is not corrupted by the faithless through the word of preaching. These watchmen found the pagan world in its anxious search for truth and showed it what it sought, when Philip revealed the light of the Gospel to the eunuch and instructed him in the knowledge of the prophetic words he was reading; when Peter infused Cornelius and his household with heavenly grace, which he so greatly desired; when Paul made known to the Athenians the God whom they worshipped in ignorance; and when others revealed to many others the long-sought and long-desired presence of their Creator. It is as if the pagan world, which by God's grace was to be transformed into the bride of Christ, said to the city's watchmen, "Have you seen him whom my soul loves?" as they eagerly accommodated their ears to the teachers coming to them and intently sought to discern if the way they preached was indeed the way of truth.
Song of Songs 3:4 — Commentary on the Song of Songs
After I had slightly passed by them, etc. The one who wishes to enjoy the teaching of truth should not approach it hastily and negligently: for the one who desires to meet the beloved must necessarily pass very diligently by those who proclaim his name, and familiarly insert himself among their assemblies, so that he may thus more closely deserve to attain the knowledge of him whom they preach. For we also say that we have passed through a book when we have read it to the end. Therefore, the angel said to Daniel about the mysteries he was seeing, "Many shall pass through and knowledge shall be multiplied" (Dan. XII). Therefore, after I had slightly passed by them, he says, I found him whom my soul loved. For a seeker of truth ought to pass through the watchmen, that is, to mingle and unite himself with the assemblies of the faithful teachers, as has been said, and to run through their sayings or writings with frequent meditation. When he does this even slightly, he soon finds the beloved whom he sought, because according to the voice of Paul and Isaiah, "The Lord will accomplish his word upon the earth briefly" (Rom. IX), specifically what he said, "He who believes and is baptized shall be saved" (Mark XVI). And of which the Apostle says, "But what does the Scripture say? 'The word is near you, in your mouth'" (Rom. X). This is the word of faith which we preach; "that if you confess with your mouth the Lord Jesus, and believe in your heart that God has raised him from the dead, you will be saved" (Rom. X).
Song of Songs 3:5 — Commentary on the Song of Songs
I adjure you, daughters of Jerusalem, by the gazelles, etc. If we look at the preceding verses, we will not find in them that the bride reached rest or sleep, but rather that, leaping from the bed, with the greatest effort of searching, she reached the discovery of her beloved. And how now does the same beloved adjure the daughters of Jerusalem not to awaken her, nor to cause her to wake, unless perhaps because the soul, as though tranquil in the most blessed sleep, knows how to rest in divine love? Just as someone sleeping has closed the bodily eyes to external things and has often opened the eyes of the heart in the vision of hidden things; so indeed, the mind given to the love of heavenly matters withdraws from the concerns of the visible, so that it may keep watch more perfectly and freely in the contemplation of the invisible. And it is no wonder that love is compared to sleep, for it averts the sense of the mind from the desire for the visible and turns it to the desire for the invisible, just as it is compared even to death, with the same song saying, "Love is as strong as death": because just as death destroys the body, so too does the brilliance of internal life extinguish external delights. Hence, it is rightly that the daughters of Jerusalem are adjured, that is, the souls of the faithful, sighing with an anxious mind for the companionship of the heavenly citizens, not to awaken the beloved, that is, not to hinder a mind devoted to God from the intention of heavenly desire with an untimely interruption. This too can rightly be understood concerning the general state of the Church, whose peace to disturb is to oppose the will of Christ: concerning whom, as enough has already been said above, now it may suffice to speak more sparingly. Let the reader remember only this, that for this reason the verse is repeated in the song of love so that the Lord may signify that He has no less care for the Church gathered from the gentiles than for that gathered from the Jews, but He bears equal concern for the peace of both, as both are united in His singular most beloved house and family. Once upon a time, Judaea believed that it was alone loved by God, that the word of salvation was entrusted only to itself, not also to the uncircumcised gentiles, as evidenced by Luke, who says: "And the apostles and brethren who were in Judaea heard that the gentiles also had received the word of God. When Peter had come to Jerusalem, those of the circumcision contended with him, saying, 'Why did you go to uncircumcised men and eat with them?' " Also, in another place, "On the next Sabbath, almost the whole city came together to hear the word of the Lord. But when the Jews saw the multitudes, they were filled with jealousy; and contradicted the things spoken by Paul" (Acts XI). Hence, the adjuration of the daughters of Jerusalem not to awaken the beloved can also rightly be taken to mean that He commands those who had gone ahead in faith from the Jews not to trouble those or contradict the salvation of those who had come to faith from the gentiles. Where also, what He says, "Until she pleases", can be understood in this way, that the Church from the gentiles would of its own accord submit itself to watchings and labors for the Lord. Therefore, it is next added that the same daughters of Jerusalem are astonished because the grace of the Holy Spirit is poured out upon the nations.
Song of Songs 3:6 — Commentary on the Song of Songs
Who is this that ascends through the desert? etc. Who is this, they ask, worthy of such praise, of such wonder, who has not been cleansed by the mystery of circumcision, nor yet washed in the font of regeneration, and already is imbued with the new grace of the Holy Spirit, already speaks in tongues, and magnifies God? such as we have never remembered happening in our nation, since either the testament of circumcision was given to the fathers, or the washing of baptism was given to us. Who ascends through the desert: rises from the depths of pleasures to the heights of virtues, lifting eyes to the eternal mountains; indeed, lifting, and longing to reach Him who dwells in heaven. Yet ascends through the desert, that is, through the midst of those nations which were not fruitful in any virtues, which no prophet of God, no patriarch, no angel coming, had instructed in the worship of a healthier life, whose faith is of greater miracle, because she most recently recognized and accepted this invincibly, according to what the Lord Himself attests in her praise, saying: I know where you dwell, where Satan's throne is, and you hold fast to my name, and did not deny my faith (Rev. 2). But this is said as an example of the Israelite people, who, freed from the darkness of Egyptian servitude, ascended through the desert's journey to the promised land. Hence, the desert can also rightly be taken in a good sense, that is, denoting that way of life which is separated from the enticements of the world, devoted solely to the scrutiny of God's law and the observance of heavenly precepts, which, hungering and thirsting for righteousness, is fed only by the manna of the heavenly word, and drinks from the fountain of life that emanates from the spiritual rock. Hence, ardently and fervently singing: My soul thirsted for you, my flesh how many times to you in a dry and barren land without water (Psalm 62). Therefore, the Church ascends through the desert, to reach the promised kingdom; and also, how she ascends is shown when it is added, Like a pillar of smoke from spices. Smoke is usually born from fire, born seeking the heights, to be consumed, and gradually withdraw from human sight. In this way, the Church ascends, which, kindled by the fire of the Holy Spirit in the love of its Creator, strives with all effort of virtues towards the heavenly; nor does it desist from its beginnings, until, abstracted from human things, it is seized into the invisible joys of heavenly life; and just as smoke, at one and the same time, can be seen to arise and disappear in the higher parts where it was first seen, so the Church is always newly born through the grace of the Holy Spirit in some of its members until the end of the world; in some, which were first born to God, it is always gathered to the heavenly. Which rightly is not simply compared to smoke, which can be dispersed anywhere, but to a pillar of smoke, so that both the unity of her faith and the simple ascent to the heights may be signified. Moreover, concerning the enemies of God, who are elevated not by any heavenly desire, but solely by the pride of arrogance, it is said that once they have been honored and exalted, they will fail like smoke; and just as in the mind of the depraved, worldly greed burns, conversely fervor burns in the heart of the good, and the virtue smokes, so it was right to say, "Like a column of smoke," adding:
Song of Songs 3:7 — Commentary on the Song of Songs
Behold, the little bed of Solomon, etc. Thus, to the little bed and chariot of Solomon, that is, of the peaceful king, evidently our Lord and Savior, is his ascent: namely, to the little bed in which he rests eternally in peace; and to the chariot, from which he is refreshed by the feasts of life without end. The cause of ascending, however, is that the middle of his chariot, to which he ascended, is spread with love; to which, even if the ascent is purple, that is, bloodied by intense struggle, nevertheless the sweetness of love, which is known to reside in it, greatly invites the daughters of Jerusalem, that is, the souls of a religious mind, to ascend to it. Therefore, the little bed of Solomon is the glory of supreme blessedness, in which the king of peace himself perpetually rests with his saints; toward which little bed the beloved of the king himself, that is, the Church through the desert of this world, strives daily, and partly has already reached, as much as she has sent her faithful toward future rewards. But she will reach it entirely, when at the consummation of the world, the Creator himself and the king of that same heavenly city will have gathered his chosen from the four winds, and as he says elsewhere, He will have girded himself and made them recline, and passing by will have ministered to them. But even in this life, the little bed of Solomon is the quiet behavior of the saints, secluded from worldly tumults, which, with the conflicts of vices now suppressed or put to sleep, imitates the happiness of perpetual peace. Hence also the prophet, And his place was made in peace, and his habitation in Zion (Psalm LXXI), that is, in the sublime contemplation of future goods. And the apostle Peter, If you are reproached in the name of Christ, you are blessed; for the Spirit of the glory of God rests upon you (I Peter XLIX). To each of these couches, what is suitably said applies: "Because Solomon's bed is surrounded by sixty mighty ones of Israel's mightiest," because both the present peace and rest of the Church are defended by holy preachers against the attacks of heretics, and the internal rest of the heavenly homeland is contemplated with firm intent by the more perfect ones. Therefore, it is well said of that bed of the king of peace that it is surrounded by mighty ones. It is also fittingly added, "From the mightiest of Israel." For indeed, Israel is interpreted as "man seeing God"; because those who wish to either protect the present peace of the Church by preaching or contemplate that peace which is in heaven, must be vigilant, stand in faith, act manfully, be strengthened, and strive to render themselves worthy of the divine vision. "From the mightiest," he says, "of Israel"; because all who strive towards the joys of the divine vision are rightly called by the name Israel. But "the mightiest," he says, "among them" are undoubtedly those who are either exalted by the heavenly gift of contemplation or undertake the ministry of preaching properly. They are aptly designated by the number sixty, for such ones surely expect the denarius of eternal reward for the perfection of good deeds: for God perfected the adornment of the world in six days and rested from His works on the seventh, rightly implying by the number six the light of perfect action, for which eternal rest is hoped. Furthermore, that the rewards of good works are symbolized by the number ten, everyone knows who understands why those laboring in the vineyard of Christ received a denarius in payment. "All holding swords," etc. Those holding swords of which the Apostle says: "And take the helmet of salvation and the sword of the Spirit, which is the word of God" (Eph. 6), skilled in those battles of which he admonishes, saying, "Put on the armor of God, that you may stand against the wiles of the devil; for our struggle is not against flesh and blood, but against principalities, against powers," etc. (Ibid.). And rightly skilled, for great skill in wa…
Song of Songs 3:8 — Commentary on the Song of Songs
Each man has his sword on his thigh, etc. By the thigh, carnal propagation is usually designated; hence it is written: All the souls that came out of the thigh of Jacob were seventy (Exod. I). Soldiers of Christ have a sword over their thigh when they suppress the movement of carnal desires with the severity of the spiritual word. And this is because of the night terrors, that is, lest they be struck down by the traps of the ancient tempter if they are found secure and unarmed, lest, having been overwhelmed, the bed of the true Solomon, which they ought to have guarded, be defiled; this applies to both beds of the eternal King that we mentioned, that is, both the present peace of the Church and the future one can equally be understood. For holy teachers fear lest the status of the present Church be violated by the darkness of heretics; they fear, those who have accustomated to open the eye of the mind to the contemplation of future joys, lest the light of divine revelation be obscured in them by the nocturnal disturbance of demonic perturbation. But if the strongest from Israel, in whom there is no deceit, who are the most skillful in wars, have a sword over their thigh because of the night terrors, what should I and those like me do? With how much fear should we serve the Lord, who are less skilled in spiritual combat and less strong in performing the things we speak of? One refuge alone remains for us, to adhere to Him, to place our hope in Him whom we know cannot be overcome, to seek His protection with the prophet, often saying: The Lord is my light and my salvation, whom shall I fear? (Psalm XXXVI). My light, indeed, to train me for battle; my salvation, to make me strong and invincible in battle. For if we persist in preaching, perhaps we too will deserve to hear with the same prophet. His truth will surround you with a shield; you will not fear the terror of the night (Psalm XC). Some strong ones who surround the bed of Solomon interpret this over the angels, who fight against the aerial powers for the peace of the holy Church, whose understanding seems to contradict what is said: Each man has his sword on his thigh; for how can they suppress the enticement of the flesh with the sword of continence, or assess it, who have no nature of flesh from which they subsist? So the Church, coming from the Gentiles, says, Behold the bed of Solomon, seventy strong ones surround it from the strongest of Israel, and so forth; as if to clearly say: Why are you surprised, O daughters of Jerusalem, that is, believing people from Judea, that I ascend through the desert in the manner of sweet-smelling spices of virtues? See that the king, to whose company I hasten, is peaceful, that bed of his inner peace is safe from the snares of the wicked and accessible only to the good, towards which I strive to arrive. But if it delights to hear, I will recount even more of his riches.
Song of Songs 3:9 — Commentary on the Song of Songs
King Solomon made himself a palanquin, etc. It is called a palanquin because it carries the bodies of those seated or reclining at a banquet, or because it is usually carried from place to place according to the opportunity of the times. The holy Church is rightly compared to this, as it lifts believers to the feast of eternal happiness and is carried throughout the entire world by the ministry of its preachers. But the Lord made this palanquin for Himself from the woods of Lebanon, because He built the Church from souls strong in spirit and steadfast in constancy. Indeed, the woods of Lebanon excel greatly in height, appearance, and their incorruptible nature.
Song of Songs 3:10 — Commentary on the Song of Songs
He made its columns of silver. James, Cephas, and John, who seemed to be columns. He made these columns of silver, in truth, because He established holy teachers in the splendor of the heavenly word to confirm the faith and to uplift the state of the Church.
Song of Songs 3:11 — Commentary on the Song of Songs
Go forth, and see, daughters of Zion, King Solomon. The daughters of Zion are also the daughters of Jerusalem, that is, souls longing for the joys of the heavenly homeland. For Zion means watchtower, or the watchman, Jerusalem means vision of peace: both names fittingly apply to the inhabitants of the same heavenly city, where they enjoy eternal peace and always behold the face of their Creator. Therefore, go forth, he says, daughters of Zion, and see King Solomon. Go forth from the tumultuous life of the world so you may be able to see the King of Peace; go forth in mind and action from the midst of Babylon, you who desire to have a part in the heavenly Jerusalem, according to the command of that true Solomon, who says: Come out of her, my people, that you be not partakers of her sins; thus he himself, wishing to separate us from the company of the world and to provoke us to heavenly joys, willed to suffer outside the city walls for our sake, as the Apostle beautifully and fully explains, saying: Jesus, to sanctify the people through his own blood, suffered outside the gate, let us then go to him outside the camp, bearing his reproach. For here we have no lasting city, but we seek the one to come (Hebrews 13). And because our Lord Jesus Christ must be confessed to be not only the true Son of God but also the true Son of Man: the Son of God indeed eternally born before the ages; the Son of Man, in time made at the end of the ages, rightly, after it was said: See, daughters of Zion, King Solomon, it was immediately added.
Song of Songs 4:1 — On the Tabernacle 2:3
For if goats and the hair or skins of goats always signified the foulness of sinners and never the humility of penitents, that animal would by no means have been reckoned among the clean [animals], nor would it have been said in praise of the bride: "Your hair is like a flock of goats."
Song of Songs 4:1 — Commentary on the Song of Songs
Your eyes are those of doves, etc. Your senses are lofty and venerable in the contemplation of spiritual matters, by which you also deserved to see and recognize my gifts, which you recently expounded; my diadem, which you preached. For, as we mentioned above, the Holy Spirit appeared in the form of a dove, and thus the name of that spiritual grace is fittingly signified.
Song of Songs 4:2 — Commentary on the Song of Songs
Your teeth are like a flock of shorn sheep, etc. Just as in the hair of the Church, the people who are still dedicated to more fragile deeds are designated, in the teeth, the more perfect ones and those suited for governing the Church are denoted, because the former excel in number, the latter in firmness; the former inwardly refresh with the word, the latter, even if they grasp less of the internal mysteries, adorn the Church externally with good works. Is not he rightly called the shepherd of the Church, of whom it was said: "Rise, Peter, kill and eat" (Acts 10)? Kill, by teaching to anathematize what they worshipped in their evil ways, and graft them, having returned to the profession of true faith, into the unity of your body, which is the Church of Christ? Indeed, above, these same teachers were designated under the name of eyes; but they are eyes, because they sharply perceive the secrets of spiritual mysteries; they are teeth, because they rebuke the wicked with the word of truth and transfer those rebuked and purified into the holy members of the Church. They are the teeth of the Church, because they prepare the bread of the word of God for its little ones, to whom they themselves are not sufficient to be eaten. Pious nurses are accustomed to chew pieces of bread with their teeth and insert the small morsels into the mouths of infants while nursing, until they gradually lead them away from milk to the use of bread; thus the holy mother Church has teachers who, like breasts, minister the milk of milder doctrine to beginners; these same teachers also provide the bread of stronger word to those who are well progressing. But in order to rightly advance, it is necessary for them to gradually and by parts provoke to learn higher things, and first entrust more open things concerning spiritual secrets to them, and these discussed with careful and diligent exposition, as if already chewed beforehand by teeth, so that by doing this repeatedly, they gradually render them capable of the more interior secrets. These teeth are rightly compared to a flock of shorn sheep that have come up from the washing, because they are cleansed by the font of baptism and stripped of their possessions. And indeed, it is for all to be purified by the washing of Christ's life, because unless one is born of water and the Spirit, and the rest (John 3), it is for the perfect, and especially those to whom the care of feeding his sheep is entrusted, to renounce all that they possess. Which, both those first and foremost teeth of the Church, that is, the apostles, and a great crowd of the primitive Church, are recorded to have done.
Song of Songs 4:3 — Commentary on the Song of Songs
Like a scarlet ribbon, your lips, etc. The lips of the bride are compared to scarlet because the Church ceaselessly proclaims the price of the Lord's blood by which it was redeemed; but it continually sings: But far be it from me to boast except in the cross of our Lord Jesus Christ (Galatians XIV). And it should be noted that her lips are compared not simply to scarlet, but to a scarlet ribbon: for a ribbon is typically used to bind the hair. If by the hair of the bride the faithful people are understood, the ribbon that binds them and fits them more properly to the head, what else is it understood to be but the doctrine of truth? With which it is necessary to confirm the immature minds of believers and diligently apply them to the love and worship of their Creator, lest the wicked roam freely through idle acts and flee from the embrace or adornment of the true head, lest they impede even the eyes, that is, those who ought to show them the light of justice, by undue relaxation. Just as the good deeds of disciples sometimes become an example of virtue for teachers, so more often their neglect causes harm to the teachers' good actions. Therefore, he says, like a scarlet ribbon, your lips, and your speech is sweet, because the Church customarily fortifies and as it were dyes its doctrine, which restrains the minds of the weak from licentiousness, with the memory of the Lord's passion. For nothing more effectively restrains the voluptuous from carnal desires than when they hear or recall that the Lord of glory was pleased to be incarnate and suffer for them. Hence rightly the Lord considers such speech sweet because he very gladly accepts it when he sees us recount and meditate on this to one another, for the sake of which he himself came down to us from heaven. If we say that thoughts are represented by hair and spiritual senses of the faithful by eyes, the end of the exposition is the same: because we restrain the unrestrained wandering of superfluous thoughts by no other order more easily than by the memory and frequent recollection of the Lord's blood. But also, often when we entertain harmful thoughts with an incautious mind, and are suddenly checked by God, we imprint the sign of the holy cross on our breast and discard what we were contemplating wickedly, as if binding our hair with a scarlet ribbon, because we suppress the loose thoughts with the trophy of sacred blood. If this salutary binding is lacking, they sully the whole beauty of the head by drifting, because they disturb the tranquillity of the mind and cover the sharpness of the eyes, because they obscure the grace of spiritual senses with the improper meditation of carnal things.
Song of Songs 4:4 — Commentary on the Song of Songs
As the tower of David, your neck, etc. And we have said above about the neck, which signifies the holy teachers who continuously enrich the Church by nourishing it with spiritual sustenance and strengthen it in faith through the words of holy exhortation. But also, the fact that the neck, positioned in the middle, connects the head to the body, aptly suits those through whose ministry the Church is united to Christ, who handed down the nourishment of life received from the Lord Himself. The Apostle, commending the grace of the Gospel, says about them: "Which at first began to be spoken by the Lord, and was confirmed to us by those who heard Him" (Hebrews 2). Hence, it is written about Him: "And He gave to the disciples the loaves, and the disciples gave them to the crowds; and they all ate and were satisfied" (Matthew 14). This was done in such a corporal manner to signify also the spiritual acts of the Lord, because evidently, He entrusted the bread of heavenly doctrine to the first members of His Church, namely the apostles, who then served it to the body of the Church subjected to them, and thus succeeded by ministers of the word in order, the full nourishing of salvation was spread throughout the world. That neck is rightly said to be like the tower of David. If the city of David is the Church of Christ, the tower in that city is the unassailable constancy of the preachers who, to defend the edifices of faith and repel the weapons of enemies, were built with higher strength than other believers from the strong hand and beloved king, which the name David signifies. The bulwarks with which this tower is constructed are understood to be either the sacred Scriptures or the defenses of divine gifts. For He compared the neck of the bride to a tower, when the Lord made the first teachers of the Church, with the grace of the Holy Spirit given, invincible to their enemies. He added bulwarks to the tower when He opened their understanding to comprehend the Scriptures (Luke 24), and proved true the words of their preaching against the sayings of the preceding fathers. He added bulwarks to the tower when He also bestowed upon them the gifts of performing signs, so that by new works of miracles they might assert the divine nature of the new things they preached, and through the healing of bodily diseases, they might more easily attract those they taught to the salvation of the soul.
Song of Songs 4:5 — Commentary on the Song of Songs
Your two breasts, etc. The same mysteries of Christ and the Church are repeated in various ways and in many forms, but repeated they always bring something new, which either provides an explanation for the same mysteries or through the novelty itself, delights the minds of the listeners further. Therefore, the same teachers who were previously designated by the names of eyes or teeth or neck, are now expressed by the term breasts: indeed, they may rightly be called eyes, because they perceive the hidden mysteries; rightly called teeth, because by rebuking the wicked, they as it were chew, and pass them into the body of the Church softened and humbled; rightly called neck, because to the whole body of the Church, they minister eternal joys by preaching, as if they were providing vital breath, and prepare the food of doctrines by which it is refashioned for salvation. But they are most aptly called breasts now, because they pour out the milk of the saving word to those who are still infants in Christ. Nor does he say "your two breasts" without reason, with the addition of a number, since no woman usually has more or less than two breasts: he says two breasts, to suggest that the infants of the two peoples, namely the Jewish and the Gentile, are to be nourished in faith. Finally, Paul says: James, Cephas, and John, who seemed to be pillars, gave me and Barnabas the right hands of fellowship, that we should go unto the Gentiles, and they unto the circumcision; and so forth (Gal. II). But see what Peter, who was sent to the circumcision, says: As newborn babes, desire the sincere milk of the word, that ye may grow thereby; if so be ye have tasted that the Lord is gracious (I Pet. II). By saying this, he also explains the mystery of the Church's breasts, saying that it is reasonable to desire the milk of the Lord, because He is sweet. Again, let us see if Paul, who was sent to the uncircumcision, also performs the duty of the breasts; for he says: And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ, I have fed you with milk, and not with meat (I Cor. III). These two breasts are like two twins of a roe, because they are indeed offspring of the one to whom it is so often said in this song: Be thou like to a roe or to a young hart. Like twins of a roe, because with the pure eyes of their hearts, they discern what is to be done, what avoided, by which path of virtues to proceed, because with a sagacious mind they perceive the words' complexities to be avoided, and hasten in the swift course of good works from the valley of weeping to the place which God has appointed; so that walking from virtue to virtue they may deserve to see Him in Zion, that is, in the watchtower of eternal habitation. For roes excel in both the swiftness of their feet and the sharpness of their eyes; hence those who are ordered to show the way of knowledge and virtue to the unlearned are fittingly compared to these. As he says, like two twins of a roe; well twins, because imbued with the same faith, renewed by the same sacraments, the teachers of both peoples gather all whom they educate into the one Church of Christ. Thus, Peter says of those who believed from the uncircumcision: And God, who knows the hearts, bore them witness, giving them the Holy Spirit, even as he did unto us; and put no difference between us and them, purifying their hearts by faith (Acts XV).
Song of Songs 4:6 — Commentary on the Song of Songs
I will go to the mountain of myrrh, etc. In myrrh is represented the mortification of the flesh, or the endurance of sufferings for the sake of piety; in incense, the high devotion of prayer is expressed. But the mountain of myrrh, and the hill of incense, represent the very loftiness of the mind of those who effectively overcome the struggle of the flesh, and fervently lift themselves to the love of heavenly things. Indeed, to this mountain and this hill the Lord goes, because He will often deign to visit and dwell in the hearts of those who strive for virtues. Hence, He says: I will dwell in them, and walk among them (II Cor. VI). Praising the Church, therefore, and enumerating each member of its virtues, He suddenly adds: I will go to the mountain of myrrh and to the hill of incense, which is openly saying: I will frequent them and glorify them with benevolent enlightenment, whom I observe to be exalted in the virtue of suffering or prayer. I will come often and make my abode with them; whom I regard as purifying from the pollution of the body and perfecting sanctification in the fear of God. Not that He proposes to desert it, which He praised, and to go to others, but because He intends to daily add new peoples to the same Church and to extend it throughout the entire world. Nor is it incongruous that these things, since the speech is about the Church from the nations, might be understood regarding the calling of the Synagogue, which is to occur at the end. For He returns an answer to her desire, in which, having found Him previously, she said: I held Him and would not let Him go until I brought Him into my mother's house. And in the next verse, He taught that the Church of the Gentiles would never let Him go, as He said: Your two breasts are like two young roes that are twins, which feed among the lilies, until the day breathes and the shadows flee away; that is, teachers will be in you, who will instruct two peoples, concordant in humble and chaste love until the end of the age, when the day of eternal retribution will appear. Then, because He is also going to call Judea, He more manifestly insinuates, adding: I will go to the mountain of myrrh and to the hill of incense; not because on coming, He will find it in the height of virtues, which having given a bill of divorce has long since departed from His faith, but because by coming, He will make it worthy of His fellowship. Hence, He well immediately subjoins about the very ample beauty of the one and the same Church, which is to be gathered either from Judea or from all nations throughout the world.
Song of Songs 4:7 — Commentary on the Song of Songs
You are entirely beautiful, my friend, etc. You are beautiful not only in the distinguished members of the elect, which I have specifically enumerated, but also in those who seem small and fragile, and you shine with the beauty of virtues, and you are free from the stain of vices. For He has blessed all those who fear the Lord, small and great alike (Psalm 113). Hence, in his Apocalypse, John speaks of the heavenly homeland of the same Church: "Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb's book of life" (Revelation 13). These things are said not because in this life any of the saints can be entirely free from all faults or perfect in virtues; since it is written truly, "There is no one on earth who is righteous, who does what is right and never sins" (Ecclesiastes 7); but because the holy Church, as the Church of Christ, is pure in faith and conduct; if any defilement or depravity touches it, it does not belong to it, but must be quickly purged away with all effort, as something foreign. Similarly, Blessed John says, "Everyone born of God does not commit sin" (1 John 3); because His seed remains in him, and he cannot sin, as he is born of God. For in as much as the seed of God's grace, through which they are reborn, remains, they cannot sin; but in as much as they do sin, grace has temporarily left them, so that they may recognize what they are of themselves, who lived righteously through grace. This same grace, having cleansed them from all evil after this life, and shining with perfect beauty, will lead them into that city where, as it is said, nothing impure can enter; and then in the friend of the bridegroom, this will truly be fulfilled, for which she now strives with all the effort of virtue, that she may be entirely beautiful, without any stain.
Song of Songs 4:8 — Commentary on the Song of Songs
Come from Lebanon, etc. Lebanon, if we follow the Hebrew etymology, is interpreted as whiteness; if the Greek, incense. Finally, above, where we read, To the hill of frankincense, some codices have, To the hill of Lebanon. However, both names evidently sound out the industry of virtue. The bride of the Lord, that is, the Church or a holy soul, comes to Him, not only when called out of the body and receiving the reward of eternal recompense but also while living in this age, she progresses to better things with each increase of good works as if by so many steps she approaches Him who is singularly good. She reaches there when, freed from bodily bonds, she deserves to see His face. He thus sees the bride placed in Lebanon and advises her to come to Him because when the Lord observes a faithful soul, adorned with good deeds, offering the incense of pure prayer to Him, He delights in her pious endeavors and encourages her to persist in what she has begun. He does this either through the secret admonition of His inspiration, through the meditation of the divine Scriptures, through the exhortations of other faithful, or even through the beneficial provision of her circumstances, whether laborious or pleasant, acting kindly toward her so that, either worn by the troubles of the present exile, she may more ardently desire the homeland of everlasting rest, or elevated by the current achievements of good deeds, she may more sweetly covet the unfailing joys of the heavenly city. Thirdly, He commands the bride to come from Lebanon because He requires progress in His chosen ones of good operation, salutary speech, and pure thought. Or certainly, He says, Come from Lebanon, my bride, come from Lebanon, come: come through the best life you may exercise while living in the body; come freed from the body, to receive the perpetual life of the soul; come thirdly with the body received again, to witness the perfect joys of the resurrection. And because many of the chosen, not only for the purity of their lives but also for the correction of others whom they educated, attain the eternal reward, it aptly follows:
Song of Songs 4:9 — Commentary on the Song of Songs
You have wounded my heart, my sister, etc. This statement can be understood simply, as he might have wished to express the greatness of the love he has toward the Church through the remembrance of the wounded heart. He rightly calls her his sister and bride, because he has joined her to himself with the bond of the heavenly bedchamber, and because he himself deigned to become a man and naturally exist as her brother. It can also be according to what Isaiah said: But he was wounded for our iniquities, he was bruised for our transgressions (Isaiah 53). He then subsequently explains what is the chief cause of receiving this wound, saying:
Song of Songs 4:10 — Commentary on the Song of Songs
How beautiful are your breasts! etc. Just as in the neck, eyes, and teeth, so too in the breasts are understood the teachers of the Church; but this is different in that they are to be regarded with these names either when they speak wisdom among the perfect or when they refute those who contradict; indeed, when they become weak for the weak in order to gain the weak, they are rightly said to have the office of breasts, because they impart the milk of milder doctrine to those of small understanding, namely to those who cannot yet comprehend the bread of a higher word. For they are teeth when they rebuke the restless; they are breasts when they comfort the faint-hearted and support the weak. And rightly does he praise and marvel at the beauty of the breasts in his sister and bride, for it is a work great before God and of wondrous virtue, when one who is capable of revealing the higher secrets of truth to the more perfect does not disdain to instruct the weak in the rudiments of faith. Rightly does the Lord testify that such a soul is his sister and bride, because he considers her most worthy of his love and union, as he sees her become an imitator of his work. For he himself, to make us strong from the weak, did not refuse to be weak for a time, even to die so that we might live. Though he was the bread of angels in divinity, he willed to hide himself in the assumption of flesh, so as to nourish human faint-heartedness and make them capable of the same heavenly bread. For since an infant is less fit to feed on bread, by thus consuming the bread the mother in a way incarnates herself, and through the humility of the breast and milk's juice feeds the child on that same bread. In the beginning was the Word, and the Word was with God, and the Word was God (John 1). This is the eternal food by which the angels are refreshed, for they are satisfied by seeing His glory. But the Word was made flesh and dwelt among us (Ibid.), so that thus also the wisdom of God, which consoles us as a mother, might refresh us with that same bread, and through the sacrament of the incarnation lead us to the knowledge and vision of divine love. But the holy teachers also transform the bread by which they are themselves sublimely nourished into milk by which they nourish the little ones, while the higher they contemplate eternal joys in God, the more humbly they sympathize with the weakness of their neighbors.
Song of Songs 4:11 — Commentary on the Song of Songs
A dripping honeycomb, your lips, bride. A honeycomb is honey in the wax; but honey in the wax is the spiritual sense of divine words in the letter, which is rightly called a dripping honeycomb: for a honeycomb drips when it has more honey than those wax cells can hold, because thus indeed is the fertility of the holy Scriptures, that a verse which is usually written in a short line, if carefully examined and expressed, is found to fill many pages with how much inner sweetness of spiritual understanding it contains. To give one example, the Psalmist says: Praise the Lord, Jerusalem (Psalm 147); which according to the letter indeed exhorts the citizens of that city, in which was God's temple, to offer praises to Him. But according to allegory, Jerusalem is the Church of Christ spread throughout the world; again according to tropology, that is, the moral sense, any holy soul is rightly called Jerusalem; also according to anagoge, that is, the understanding leading to higher things, Jerusalem is the habitation of the heavenly homeland, which consists of holy angels and men. It fits all appropriately, though many distinctions, that Jerusalem means vision of peace, which is commanded to praise the Lord: for no single holy soul can offer as many praises to God as the Church throughout the world; nor is the universal Church itself as perfect while wandering on earth away from the Lord, as it reigns blessed in the presence of its Lord in heaven; nor can the peace of the saints, which is meanwhile in the hope of seeing God and being delivered from evil, be equated to the vision of that peace which they have in reality, who, delivered from all evils, enjoy the highest good. Therefore, a honeycomb, not only full of honey but also dripping, are the lips of the bride, when the teachers of the Church, either in legal figures, or in prophetic sayings, or in the very words of the Lord, or in mystical deeds, demonstrate the manifold abundance of interior sweetness that exists, and prepare from them the sweetest and most wholesome mental feasts for His faithful members, that is, good listeners. Nor is it contradictory that the lips of the bride are earlier compared to ribbons and now to a honeycomb, since the latter delights by satisfying the throat, the former constrains by binding the hair; the latter refreshes inside, the former ties outside. For the same teachers are both ribbons in their salutary precepts and honeycomb in their heavenly promises: ribbons, when they restrain us from the flow of carnal pleasures; honeycomb, when they promise us the gifts of heavenly joys. Likewise, they are ribbons in those things which openly teach what must be done or avoided; honeycomb in those things that, having been done or spoken typically, reveal what mystery of salvation they hold within.
Song of Songs 4:12 — Commentary on the Song of Songs
A garden enclosed is my sister, my spouse, etc. The garden is the Church, which produces various sprouts of spiritual works, which are subsequently listed under various names of spices. It is a fountain that overflows with saving doctrine, by which it waters the minds of its faithful, as if they were herb beds of spices, which it had prepared spread out. Hence it is written: A deep water, words from the mouth of a man, and an overflowing torrent, the fountain of wisdom (Prov. XX). Therefore, the Apostle says: I planted, Apollos watered, but God gave the increase (I Cor. III). I planted, as if in the Lord's garden, the spices of virtues; Apollos watered, as if from the sealed fountain of heavenly doctrine; but the Lord, as his workers, helped, lest they labor in vain. But this garden is enclosed, because the Church, fortified with the protection of its Lord and Redeemer, persists lest it should ever be violated by the invasion of impious ones, either of unbelieving men or unclean spirits, and delayed in the bearing of heavenly fruits by being trampled upon in all directions. This fountain is sealed, because the word of faith, which is in the Gospel, protected by seals, can never be disturbed by any attack of the erring. For there is one Lord, one faith, one baptism, one God and Father of all (Ephes. IV). Whoever attempts to break this seal of the living fountain errs, and cannot profane the fountain of life; but rather kills himself in this, while the impious thrust themselves forward; like the example of the Egyptian army, which was drowned in the mystical Red Sea baptism, whereby the people of God were saved, when they presumptuously entered into sacred things not by believing, but by pursuing. And because the same holy Church, which is designated by the name of the sacred irrigated garden, was first indeed located in the small sod of Judea, but was soon greatly amplified throughout the whole world, it is rightly added:
Song of Songs 4:13 — Commentary on the Song of Songs
Your branches are a paradise of pomegranates, etc. Because the early Church, which was at Jerusalem, produced many people for God from water and the Spirit, it is rightly said that the sacred garden, assisted by the irrigation of the divine fountain, emitted a paradise, not of any kind of trees, but of pomegranates with the fruits of apples. The pomegranates, which bloom with a blood-red color, signify the triumphs of those in the Church who, after the general washing of the sealing fountain, are also baptized with their own blood. However, the fruits of the apples indicate the works of general virtues, or those who perform the works of virtues: although among the pomegranates, which this garden is first said to emit from itself, the whole assembly of the baptized can rightly be accepted, because undoubtedly the regenerating fountain is dedicated to the mystery of the Lord's passion. For as many of us as were baptized in Christ Jesus, were baptized into His death. For we were buried with Him by baptism into death, so that just as Christ rose from the dead by the glory of God, we also might walk in newness of life (Rom. VI). However, after the many pomegranates, follow the fruits of apples and spices, worthy of such a beginning, because after the ascent of the fountain sprinkled with His precious blood, through which we become the children of God, it necessarily follows that the fragrant fertility of virtues, with which the grace of our regeneration is adorned and always grows, comes.
Song of Songs 4:14 — Commentary on the Song of Songs
Cyprus with nard, nard and saffron. Cyprus in Egypt is an aromatic tree, with leaves like those of the jujube, and a seed whiter than coriander. This is cooked in oil and then pressed; this called Cyprus, a royal ointment is prepared from it. The best is in Egypt, the second in Ascalon of Judea, the third on the island of Cyprus. Some say this is the tree called privet in Italy. We read about manna, which was like white coriander seed; and since the seed of Cyprus is claimed to be of the same quality, rightly by the same as itself, it designates heavenly blessing. This seed is sent into oil and cooked, which is the gift of heavenly grace received by hearts illuminated with the fat of charity, and when the flames of temptations are brought, its power is shown to all more clearly. Nard, however, which holds the type of the Lord's burial, testifies the work of Mary, who anointed Him with this aroma at the impending passion; as He Himself explained, saying: For in pouring this ointment on My body, she did it to prepare Me for burial (Matt. XXVI). And the garden, or the fountain of the Lord, buys cyprus, when the Church teaches its children to seek above all the grace of heavenly refreshment, to hold the light and anointing of love in the heart, to not be overcome by the fire of tribulations, but with these very opportunities, to show how much and what kind of divine grace seed they have received. He joins cyprus and nard, when he instructs them with the faith of the Lord's passion more eagerly in time or he teaches them to imitate this to be suffered by themselves, with saffron, having almost a gold-colored flower; he shows them those who shine with greater grace of love; which, as gold to other metals, so it surpasses all virtues. Now, he says, faith, hope, and love remain, these three; but the greatest of these is love (I Cor. XIII). Against this, Jeremiah lamenting the destruction of his people says: Those brought up in scarlet embrace dung (Lam. IV). Indeed, they embrace dung who are brought up in scarlet, when those, who once seemed to shine brightly with the flowers of most pleasing charity, afterwards begin to immerse themselves in the foul wallows of vices. But also the fact that saffron is said to confer the relief of refreshment to the burning limbs of the languid fits the acts of the highest virtue, which are accustomed to temper minds from the heat of carnal pleasures, and to kindle towards the joy of desiring the heavenly fatherland. Indeed, that nard is said to scatter the cold of the faint-hearted and warm the limbs, it is evident that the memory of the Lord's passion drives away the sluggish fear of dying from the hearts of the faithful, and inflames and makes them eager, not only by mortifying their vices, but also by laying down their lives for Him.
Song of Songs 4:15 — Commentary on the Song of Songs
Fountain of gardens, well of living waters, etc. The fountain of gardens is born among others in the enclosed garden of the Lord, because the heavenly doctrine has proceeded into the world from the primitive Church, which would generate many churches for the Lord, that is, spiritual gardens. To which fountain it is rightly inferred, the well of living waters which is a fountain, except that a well is always at a height, whereas a fountain, being always submerged in height, can also be at the highest peak of the land. Therefore, one and the same doctrine of the Church is the fountain of gardens, because it produces spiritual fruits in those whom it instructs, and it is the well of living waters: indeed a well, because it is not open to everyone; not placed conspicuously, but stored uniquely in the heart of the saints through the revelation of the Holy Spirit. Hence no one from the beginning of this age knew it. For if they had known it, they would never have crucified the Lord of glory. But to us, he says, God has revealed it through His Spirit. For the Spirit searches all things, even the deep things of God (1 Cor. 2). However, of living waters, because of the divine and heavenly words, which always proceed unfailingly from the hidden treasures of divine grace and lead to life, whoever they wash and irrigate. For living waters are usually called those that eternally flow from a spring source, in contrast to those which are either collected in cisterns by the abundance of rains, or in ponds or which, by the melting of snow, flow temporarily with great force in torrents, but dry up when clear weather returns. To these, rightly, is compared the brief and swollen boastfulness of worldly doctrine, which often seems to pour out infinite and profound rivers of eloquence and learning in various ways; but all these soon dry up as if they had never been when the Sun of righteousness and the summer of evangelical clarity shine. Of these, the Lord Himself complains through the prophet, saying: They have forsaken me, the fountain of living water, and hewed out for themselves cisterns, broken cisterns, that can hold no water (Jer. 2). And Isaiah: Behold, the Lord will ascend on a light cloud and will enter Egypt; and a little later: And the water will dry up from the sea, and the river will be desolate and dry up (Is. 19). He says, a well of living waters, which flow swiftly from Lebanon. He speaks of Lebanon, of the very Church, which is both white and high through life. For Lebanon is interpreted as whiteness; and it pours out to its listeners, as if beneath its fields, the streams of saving wisdom: as the Lord also says in the Gospel: Whoever believes in me, as the Scripture says, rivers of living water will flow from his belly; and the evangelist adds as an explanation: Now he said this about the Spirit, which those who believed in him were to receive (John 7). For rivers of living water flow from the belly of him who believes, when from the heart of the faithful flow the streams of holy preaching. Which flow, he says, swiftly from Lebanon: he rightly added swiftly, to not only signify the descent to us of living waters but also to show the unassailable power of the things coming. For as no one can restrain the outpouring rivers from a high mountain, so the flow of the apostolic word, because it proceeded from a heavenly source, because it was divinely urged to run, could be overcome by no struggle of opposing powers and could not be deflected from its path; rather souls would first give way than cease from the irrigation of vital doctrine. What is that in the Psalm, "The stream of the river makes glad the city of God" (Psalm 45). Rightly does it gladden the Church, which not only receives from the Lord a stream of living waters, but also the same stream comes with such force of heavenly grace that it cannot be obstructed by any obstacle of contrary power. The well of living waters can also not inappropriately be taken as a sign for tho…
Song of Songs 4:16 — Commentary on the Song of Songs
"Arise, O north wind, and come, O south wind," etc. For in the north or south, He signifies the tempests of frequent temptations with which the Church was to be buffeted, so that it might become known how much spiritual grace and internal strength it possessed. If we consider any difference between the names of the north and south, one being cold and the other a warm wind, it can not unreasonably be taken as the severity of the intimidating world in the north and the blandishments of deception in the south: for by this twofold assault the garden of the Lord is proved to be tempted, as He Himself shows when explaining the parable of the good seed: "But he that received the seed into stony places, the same is he that hears the word, and anon with joy receives it; yet he has no root in himself, but endures for a while: for when tribulation or persecution arises because of the word, by and by he is offended. He also that received seed among the thorns is he that hears the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becomes unfruitful" (Luke 8). Now, when the Lord seems to say in an imperative tone: "Arise, O north wind, and come, O south wind, blow upon my garden," He does not command the wicked to do evil, but allows them to use their free will as they wish. He can also make good things from their evil actions as He wills and render them, with unbiased judgment, the torments they have deserved for their evil deeds. The Lord hardened Pharaoh's heart to afflict His people (Exodus X); but shortly after, having freed those who were afflicted, He punished eternally the one who had afflicted them. Concerning the head of all sinful men, He says of the blessed Job: "Behold, he is in your hand" (Job I); and when he went out and struck him with the greatest blow, does it not seem to you that he said to the very turbulent and harsh winds: "Blow upon my garden, and let its spices flow out"? For the spices flowed out from the garden shaken by the winds, when the holy man was struck by adversities and scattered the wonderful fragrance of his virtue far and wide. Hearing that the Church must be tested by the blasts of temptations, it in no way contradicts the providence and arrangement of its Beloved; rather, so that it may not be overcome by adversities and not corrupted by prosperity, it seeks His help in all things, who brings forth the winds from His treasuries; and as the blessed Job says: "Who made weight for the winds" (Job XXVIII): which in other words means: "Who does not allow us to be tempted beyond what we can bear" (I Cor. X). XVII.
Song of Songs 5:1 — Commentary on the Song of Songs
I have eaten my honeycomb with my honey, etc. Those who in sacred writings seek the sweetness of spiritual insights and know how to elucidate them through preaching for the salvation of listeners are compared to the honeycomb. Those who eagerly taste the prepared meals of the word and desire to consume them insatiably are likened to honey. Also, the strong and eminent preachers of heavenly things are represented by wine, whereas the still weak listeners are expressed by milk. And when the inner judge approves the life of all these, differing indeed in various modes of study, but united by one hope of supernal recompense, it is as if he eats honeycomb with honey and drinks wine with milk. Not only does he himself delight in the pious deeds of the elect, but he also encourages his faithful to such a banquet of the mind, that is, to rejoice in the good intentions of the saints, when he adds:
Song of Songs 5:2 — Commentary on the Song of Songs
I sleep, and my heart watches. As if to say, With the cessation of persecutions for a time, I have begun to have some rest in the Lord even in this life, enjoying His leisure gladly, and now with all the desire of my heart, I keep watch for that rest which knows no end. I sleep, because, by His grace, I enjoy a little tranquility in this life in worshipping Him. Nor am I bound by so much labor of preaching as the early Church endured, nor struck by so many conflicts of the faithless as the numerous congregations of the nascent Church endured at first. And my heart watches, because the more freely I am free from external attacks, the deeper within me I see that He is the Lord. This indeed the holy Church says concerning those who, in the calm of temporal life, desire to serve the Lord with psalms, fasts, and other prayers and alms of temporal life, by quieter actions. But because this life is one of labor, not rest, soon she feels the voice of the Lord awakening her, and urging her to the toil of preaching, so that she may remember that in the time of this exile, the desired rest is neither wholly denied its taste nor eternally granted its full enjoyment. For it follows:
Song of Songs 5:3 — Commentary on the Song of Songs
I have stripped off my tunic, etc. As if he openly says, I have abandoned the affairs of weak matters, how can I take them up again? For he who girds himself for the duty of preaching and takes on the care of governing souls, it remains that he should also be vigilant to provide the necessities of temporal aids to those to whom he preaches eternal things. Therefore, the Church in those who prefer to conduct their care in secret rather than be occupied with the hardships of laborious actions, remembers having stripped off their tunic and cannot put it on again: for since the tunic figuratively denotes the occupations of this age, the Lord Himself testifies, when speaking about the coming of His last judgment, and says: And let him who is in the field not return to take his tunic (Matthew 24); mystically admonishing that he who has occupied his hand and mind towards the progress of spiritual fruits should not return to desire the pleasures of the world which he had cast away.
Song of Songs 5:4 — Commentary on the Song of Songs
My beloved put his hand through the opening. My beloved puts his hand through the opening when the Lord secretly and invisibly kindles us with the hidden spur of divine love toward virtuous acts. He puts his hand to us when, seeing us longing to rest, he recalls to our memory his work in us—not only that we are men but also that we belong to him. He extends his hand to remind us of his work on our behalf: He left the bosom of the Father to become human like us, not only to be incarnate and dwell on earth, making us spiritual and heavenly, but also to die so that we might live forever. Therefore, rightly, our heart trembles at his touch, for when our conscience recalls his merciful deeds, it is filled with awe, inspired by prophetic insight: "I have considered your works and was afraid" and hurries to aid in the salvation of others for whom God was incarnate and died. For by the name "womb" is often meant the heart because just as food is digested in the womb, so thoughts mature in the heart through diligent reflection. Thus, Jeremiah says, "My womb, my womb, I am in pain" (Jer. IV). What would it profit listeners if a teacher complained of pain in his stomach? But his intention was to greatly benefit them by testifying that his own conscience was troubled and filled with deep pain due to their rebellious acts. The term "womb" can also denote the softness and fragility of those who, either because they consider themselves less capable, tremble to undertake the duty of teaching, or because they delight in the ease of their rest, shy away. And the bride's womb trembled at the beloved's touch when, moved by divine compunction, the weak in the Church shook off their sluggishness and aroused themselves to practice good works, rising up to advise others through preaching. This is precisely shown in the following phrase:
Song of Songs 5:5 — Commentary on the Song of Songs
My hands dripped with myrrh, etc. For in the hands are the works that are done by them; in the fingers is taken the discretion by which the works are directed: for certainly no parts of our body are distinguished by numerous joints, none are more apt for bending than the fingers. Hence it is that the Lord, about to give a sentence concerning the adulteress, first wrote with his finger on the ground, thus mystically advising us that whenever we intend to chastise or judge others, we should first humbly carve out our own conscience with diligent discretion, carefully considering lest we also be tempted. It has often been said that myrrh signifies the continence of the flesh and martyrdom: hence the sense is clear that the hands of the spouse drip with myrrh, when the holy soul dedicates itself to works of continence; and her fingers are full of the most proven myrrh, when, examining herself with careful discretion, she finds that she lives continent only with a view to heavenly recompense. For those who seek the favor of human praise, who, according to the judge himself, have received their reward, these indeed seem to drip with myrrh from their hands, but in no way have their fingers filled with the most proven myrrh, because if they do not only give their wealth to the poor, but also deliver their bodies to the flames, if they do not have charity, it profits them nothing. Therefore, because the one who wants to teach others must himself abstain from carnal enticements and be ready to suffer for the confession of faith, it was fitting that when she said: I arose to open to my beloved, she immediately added: My hands dripped with myrrh. And because the same continence or passion ought to be performed only with the intention of eternal reward, she rightly added: My fingers are full of myrrh. Again, the hands of the spouse drip with myrrh when her workers, that is, the holy teachers, subject their bodies to salutary mortification, and her fingers are full of the most proven myrrh when they progress so much in tribulations that their invincible patience is also declared, according to the Apostle: But we glory in tribulations, knowing that tribulation works patience, and patience, experience; and experience, hope; and hope does not disappoint (Rom. V).
Song of Songs 5:6 — Commentary on the Song of Songs
But he turned aside, etc. For this is what the Psalmist says: "Man approaches a deep heart, and God will be exalted" (Psalm 63). For the more the human heart, purified by faith and prayer, is lifted up to contemplate the glory of the divine vision, the more it finds what it seeks to be higher, and to which it should ascend at the time of the promised reward. Ecclesiastes is similar: "I have said, I will become wise; and it moved further away from me, and much more than it was" (Ecclesiastes 7). It should not be overlooked that he does not simply say, "I opened my door," but he says, "I opened the lock of the door for my beloved." For he had closed the chamber of his heart with a lock lowered deeply, so that no profane or insidious person might enter it, according to Solomon: "With all keeping, keep your heart; for from it flows life" (Proverbs 4). He opened it again for his beloved, so that, with all the impure throngs repelled, he might provide a free space for the Creator. Nor should it be considered contradictory that we said before, that the bride opens to her beloved in the droplets of night and the dewy cold, when the Church or the faithful soul ignites the heart of neighbors to the praise of the Creator, whom they did not know or did not care for, and now we interpret that she unlocks the lock of her door for the same beloved, in that she, through the progress of compunction, more widely opened her mind to his entrance: for the same moment achieves both, because the internal aspiration that sets anyone to gather souls for God equally kindles him to love the same Creator more ardently. And no other cause rightly motivates anyone to teach than the love of God. And while anyone delights in opening the soul of a neighbor to receive the gifts of divine mercy through teaching, he necessarily renews his own mind by these actions and opens it more widely to the entrance of heavenly grace. Finally, it is clearly revealed by the following words to the bridegroom how much she progressed, as she cared to open the hearts of neighbors, which she saw darkened, to the Lord, grievously enduring that he whom she was burning for was weighed down, as if by dewy cold and drops of night, by the infidel torpor of others. For it follows:
Song of Songs 5:7 — Commentary on the Song of Songs
The watchmen found me, etc. The watchmen who go about the city are the holy teachers to whom the care of the Church has been entrusted so that they may protect it from the attack of depraved doctrines, both by word and example, and may kindle ever more the fear and love of their Creator. These indeed go about the city because in all the places of the holy Church, spread out everywhere throughout the whole world, their bodily presence and living voice, or the doctrine inserted in writings or work, is found. They find the bride weary from seeking her beloved, and they strike and wound her because they inflame more with the word of their teaching the soul found anxious with heavenly love; and whenever they discover anything earthly remaining in it, they extinguish it and render it insensible to all lower things, as if wounding by striking: for when the Apostle, describing the armor of God, says: And the sword of the Spirit, which is the word of God (Eph. VI); is it any wonder if one touched by this sword is said to be struck and wounded? For with this stroke of the sword, a wound is received, of which it is said elsewhere, I am wounded with love.
Song of Songs 5:8 — Commentary on the Song of Songs
I adjure you, daughters of Jerusalem, if you find, etc. Worthily, the bride languishes with love, having been struck and wounded by the sword of the Spirit, she casts off the garment of carnal desire, for as much as the holy soul gains strength in God, so much is she made weak and infirm towards the affection of this world, as if debilitated. Nor is it surprising if a perfect soul is said to languish for those things that are of the world, since the Apostle does not hesitate to call those who have perfectly left the world dead: For you are dead, and your life is hidden with Christ in God (Galatians VI); and concerning himself: The world is crucified to me, and I to the world (ibid.). The daughters of Jerusalem are citizens of the heavenly homeland, who partly still wander on earth, partly already reign there. But in this place, when it is said: I adjure you, daughters of Jerusalem, if you find my beloved, that you tell him that I languish with love, it seems to address that part of them which, having been on earth, has not yet deserved to see the Lord perfectly, whom nevertheless they often find when they receive Him in their heart through love. Therefore the bride adjures these daughters of Jerusalem that if they find her beloved, they announce to him that she languishes: for we are indeed this bride, and the girlfriend of our God and Lord, inasmuch as by adhering to Him we become one spirit with Him, and being inflamed with desires for eternal things, and sighing for the face of our Creator whom we do not yet see, we come to His servants, whom we believe to lead an angelic life on earth, and we humbly ask them to commend us also to the Lord during their devoted prayer time, and to intercede for us so that we may deserve to see His face. This is indeed what we do, adjuring the daughters of Jerusalem to refer the magnitude of our love to God, and for us to equally petition for heavenly help so that we may see His glory. Whence also, such a response is universally given by these daughters of Jerusalem, which clearly corresponds to the devoted exchange of the faithful. For it follows:
Song of Songs 5:9 — Commentary on the Song of Songs
How is your beloved better than another beloved, etc. It is open for a faithful brother to say to another faithful brother: I beseech you, because I find that you are fervent in the love of the Redeemer, also speak to me of Him, confirm me with a salutary exhortation, so that the same love in my heart may grow by His benefits and gifts. Indeed, for a long time, conscious of my sins, I began to have fear of Him, but now, with the strength of the mind increasing, having become more secure about the forgiveness of sins, I am delighted to hear something about His love. Therefore, tell me, go ahead, what is your beloved like from your beloved? That is, from the part where he should rather be loved than feared. You have also such a word in the Song of Isaiah: A vineyard was made for my beloved in a horn, in a fertile place, and so forth, until it says: The vineyard of the Lord of hosts is the house of Israel, and the man of Judah, his pleasant plant (Isaiah V). However, the beloved from the beloved can be understood as the Son from the Father, just as light from light, God from God, which is rightly believed and confessed. For just as there is one love and one divinity of the Father and the Son, so there is one affection, with John bearing witness, who says: And everyone who loves Him who generated, loves him who is born of Him (1 John III). A worthy response follows from the part of the bride.
Song of Songs 5:10 — Commentary on the Song of Songs
My beloved is white and ruddy, etc. White, because appearing in the flesh, he committed no sin, nor was deceit found in his mouth (1 Peter II); ruddy, because he washed us from our sins in his blood (Revelation I). And white well first, then ruddy, because first he came into the world holy, and afterwards, through his passion, he left the world bloodstained. Chosen out of thousands, because from all humanity there is one Mediator between God and men, through whom the world was reconciled, alone among mortals was he worthy to hear from God in heaven: This is my beloved Son, in whom I am well pleased (Matthew III), that is, in whom nothing offensive to me is found, and all the weight of virtue in which I rejoice. Hence Ecclesiastes rightly says of him: One man among a thousand I found; a woman among them all I have not found (Ecclesiastes VI): understand one shining with perfect justice. This needs to be understood in these words, the subsequent sentence declares, which says: Only this I have found, that God made man upright, but he has sought out many schemes. His head is the best gold. The Apostle says, because the head of the woman is the man; the head of the man is Christ; and the head of Christ is God (1 Corinthians II); which indeed head is the best gold, because just as gold is considered nothing more precious among metals, so the unique and eternal goodness of God justly surpasses all the good things which He Himself made.
Song of Songs 5:11 — Commentary on the Song of Songs
His hair lifted like palm trees, etc. The hair of the beloved's head is the throng of saints, who adhere to God with faithful service; and deservedly are they compared to raised palm trees, because they expect the sweetness of perpetual reward. Hence it is that the Psalmist says: "The righteous shall flourish like the palm tree" (Psalm 92). Deservedly they are said to be black as a raven, because they acknowledge that they cannot have this sweetness from themselves, but hope to receive it from him who said: "As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me" (John 15). Indeed, they realize they have nothing but darkness from themselves, as the Apostle reminds: "For ye were once darkness, but now are light in the Lord" (Ephesians 5). Nor is it surprising that we are compared to the blackness of ravens before the washing of regeneration, since the Master of truth said to the apostles themselves who were already following him: "If ye then, being evil, know how to give good gifts to your children" (Matthew 7). But let us also see if the lawgiver found any raven-blackness amidst the raised palm trees in the hair of the spouse? For seeing the light of divine glory, he immediately recognized the darkness of human depravity, and rebuked it, saying: "Lord, Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, who keeps steadfast love for thousands, who forgives iniquity and transgression and sin, and none is innocent before you by themselves" (Matthew 7). Therefore, the hair of the spouse, that is, the cohorts of the righteous, are raised like palm trees, black as a raven, because they tend toward the joys of victory indeed through the mercy of the Lord, but recognize themselves. This verse can also be understood in regard to those spirits who eternally adhere to their Creator in the heavenly homeland. The higher they contemplate the glory of the unchangeable and everlasting majesty, the more truly they perceive how weak and vile everything created is. Apponius interprets the hair of the bridegroom as the virtues of the angels, adding: "By 'the raised palm branches,' he indicated that the aforementioned ministries never waver in their strength and duty but always remain lofty; just as the leaves of the palms, always holding the force of greenness, are elevated high." Julian speaks of this thus: "The hair can also be signified by another comparison, where the form of the curls seems to imitate the brilliance of gold. His hair, like the raised palm branches, that they may appear surely curly and glowing." And a little later: "As if he were to say: To the divinity of the saints of his, both men and angels minister in attendance, and celebrate the honor of the king with continuous praise; and so they are conspicuous in the dignity of their ministry, that they excel like palm leaves, shine like gold. But yet they understand Him whom they serve so well that not only do they assume no airs of pride, but in great humility appear dusky and dark." Moreover, another translation, instead of "raised palm branches," used a single word, "his hair like a fir tree." We indeed know that in Greek, the fir tree is called "elates," and it never changes with the infirmity of withering; hence it seems "elates" in this place is a Greek word, not Latin, meaning the name of the tree specifically. Pliny the Elder also seems to confirm this when writing about perfumes, he says: "Moreover, there is a tree pertaining to these perfumes, which some call 'elates,' which we call fir, others palm, and others spathe." From these words, it can be inferred that "elates" are trees having some similarity to the palm or fir, apt for making perfumes. Thus, our interpreter called "elates" palm branches, which means fir trees related to palms, so that we might understand not the common type of fir used for buildings and ships, but the special type suited for perfumes; which…
Song of Songs 5:12 — Commentary on the Song of Songs
His eyes are like doves beside streams of water. What should typically be understood of the bridegroom's eyes John reveals when he recounts that he saw the Lamb having seven horns, immediately adding by way of explanation: These are the seven spirits sent forth into all the earth (Rev. IV). He calls them seven spirits, meaning the seven gifts of the one and same Spirit, which Isaiah lists in the most recognized order of divine operation, because the Holy Spirit of discipline flees deceit. The Spirit delights in residing in those minds which, like living waters, make themselves clear; which allow nothing dirty, nothing dark, nothing that should not be approved by all lovers of truth, or indeed by Truth itself, which searches hearts and reins, to exist within them. It is well said, not "beside stagnant waters," but "beside streams of waters"; for if you inquire where these waters flow, where they run, the source of life from which they spring is revealed, that is, our Lord, from whom the hearts of the elect derive whatever purity and brightness they have. He said, In him will become a fountain of water springing up into eternal life (John IV); for those who seem to have purity of either word or deed but do not aim at the heavenly kingdom through that same purity, whether they dissemble or are simply ignorant, they indeed are to be counted not among streams, but among stagnant waters. However, those who open themselves to impurities, giving place to evil spirits, are likened not to clean waters but to wallows of mud, in which swine delight. Swine, therefore, take pleasure in the swamps, while doves in the streams of water, because unclean hearts offer a fitting dwelling for unclean spirits. But blessed are the pure in heart, for they shall see God (Matt. V), and they are filled with the light of divine gifts. These gifts, indeed, because they are given freely to the faithful and solely by the cause of heavenly benevolence, it is aptly added:
Song of Songs 5:12 — Homilies on the Gospels 1:12
[A dove] is inclined to sit above water so that it may avoid being seized by a hawk coming, since it has seen its shadow beforehand in the water. Let us also be clean, and take care to sit attentively at the cleansing streams of the Scriptures, and, thoroughly instructed by [their] mirrors, may we be capable of distinguishing and guarding ourselves against the snares of the ancient enemy.
Song of Songs 5:13 — Commentary on the Song of Songs
His cheeks are like beds of spices, etc. Just as the words on the lips of the Lord expressed what He spoke, so in His cheeks the modest piety and sternness of His countenance are simultaneously expressed. For if it could rightly be said of a mere man, the wisdom of a man shines in his face, how much more in the face of that man who is the power of God and the wisdom of God, would the highest virtue and wisdom shine forth to those who consider well? His cheeks, he said, are like beds of spices planted by perfumers. For as beds of spices decently and orderly arranged grant great pleasure both to those who see and smell them, so He, appearing in man the mediator of God and men, by the sweetness of either His virtues or His doctrine enlightened those present and attracted those who were absent by His fame. By perfumers, by whom these beds are planted, understand the prophets and apostles, who in complete harmony inserted not only His words but also His manners into the sacred pages; these foretold the future mysteries of His incarnation, those narrated the deeds done. I think it is to the appearance of His cheeks that it is to be referred, that He exulted in the spirit, rejoicing in the faith of the little ones, that He grieved over the hardness of the hearts of the unbelievers, that He rejoiced for the disciples when He was about to raise Lazarus so that they might believe, that He looked upon the weeping sisters or friends of Lazarus and wept and troubled Himself, that at the approach of His passion He began to be sorrowful and mournful, that He did not give any time to laughter or vain words, that He did not judge by the sight of His eyes, nor did He rebuke by the hearing of His ears, that like a lamb He was led to the slaughter, and as a sheep before the shearers is silent, so He did not open His mouth (Isa. LIII, 7). But His lips, lilies distilling pure myrrh: lilies, because they promise the brightness of the heavenly kingdom; distilling pure myrrh, because they preach that this is to be reached by the contempt of present pleasures. From thence, He said, Jesus began to preach and to say, Repent, for the kingdom of heaven is at hand (Matt. IV). Again, His lips are like lilies, because He commands us to shine with the brightness of sanctity; distilling pure myrrh, because He commands us to endure bravely whatever adversity may occur for the preservation of this. He prefigured lilies in His lips when He taught His audience to be poor in spirit, meek, mourning, hungry and thirsty for righteousness, merciful, pure in heart, and peacemakers. He promised to each of these the reward of eternal happiness; He added myrrh to the lilies when He immediately added: Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven (Matt. V). Again, His lips shone like lilies when in one and the same person He taught that He was truly God and truly man. For indeed, the golden color which was within was fittingly adapted to the truth of the divinity that was in Christ, especially because it is threefold, as if to represent the one undivided glory of the same holy Trinity. The outer whiteness properly designates the purity and sanctity of the assumed humanity. But the same lips distilled pure myrrh when in His divinity always impassible, He predicted that in the man whom He had assumed, He would suffer bonds, scourging, spitting, reproaches, and death. Therefore, His lips both imitate the appearance and scent of lilies, when He says: The Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works (Rom. II, 6; Matt. XVI, 27; Rev. XXII, 12). They distill pure myrrh when He says: But first He must suffer many things and be rejected by this generation (Luke XVII, 25).
Song of Songs 5:14 — Commentary on the Song of Songs
His hands are like cylinders of gold, etc. After the lips, the Church praises the hands of her Redeemer, that is, His deeds after His words, because He showed by His actions that what He taught with words was to be believed. For instance, while teaching on the mountain, the crowds were amazed at His doctrine. But to follow this amazement with faith, He descended from the mountain and cleansed a leper with a mere touch of His hand. This is also why, marveling at His deeds, His fellow citizens said, "Where did this man get this wisdom and these mighty works?" (Matthew XIII). For wisdom pertains to the lips, and virtues to the hands. Rightly does he declare His hands to be like cylinders, to denote both their easy power and their unfathomable knowledge of action. It is well known that turning (lathe work) is quicker and more inexplicable than other arts. For example, one who works with an adze, chisel, axe, or hammer, operates more laboriously and with frequent use of a ruler and careful scrutiny to avoid errors. But he who works with a compass does not need an external rule; rather, he can maintain the direction of his work within the instrument itself. Therefore, the Lord's hands are like cylinders because He readily accomplishes what He wills, because He speaks and they are made. Finally, He said: "Pick up your mat and walk." And immediately, rising, he took up his mat and walked, who had been paralyzed for thirty-eight years (John V, 8, 9). His hands are like cylinders because He holds within Himself the rule of all justice. Unlike our poverty, He does not need to learn from sacred writings lest His work deviate from the truth. Hence it is said of Him, "How does this man know letters, having never learned?" (John VII, 15). He knew because He was indeed older than the letters and the law, nay, the judge of the lawgiver Himself. His hands are like golden cylinders full of hyacinths. For in gold, which excels all metals, the excellence of divinity is signified as is evident from frequent exposition. Therefore, his hands are golden, because no faithful person is ignorant that the virtues which he exercised in man are accomplished divinely. These are rightly also said to be full of hyacinths, because they undoubtedly excite us to the hope and love of heavenly things. The hyacinth, indeed, is a gem of a sky-blue color. The Lord has hyacinths in his turned hands, so that he may adorn vessels of election, which he prepares for glory, with such gems, that is, he may gladden the hearts of his elect with the desire and expectation of celestial glory. If we take the pigments designated by this name in the hyacinths, it does not deviate from the appropriate significance of truth: for the hyacinth is a pigment of a purple color and a pleasant scent. Hence the poet, gathering precious things as an example of love, adds: The gifts are of laurel, and the sweetly red hyacinth. And the hands of the Lord were full of purple flowers, because dying for our life, he soaked them in the redness of his own blood at the nailing. But another translation teaches that gems rather than flowers are to be understood in this place by the name of hyacinths, which says: His hands are turned, golden, full of tharsis: for tharsis among the Hebrews is the name of a stone which among us is called chalcedony. His belly is ivory, etc. The belly holds the most fragile place in our limbs, because it lacks bones to protect it and it contains the vitals, all of whose wounds are dangerous. But ivory is the bone of the elephant, which is said to be an animal of great chastity and cold blood. Hence, its death is often sought by the dragon, as it desires to cool its burning entrails by drinking its blood. The sapphire is a stone, the color of which, the sacred history testifies, which says: And they saw the God of Israel under his feet, as it were the work of a sapphire stone, and as it were the sky when it is clear (Exodus XXIV, 10). Therefore, the belly of the beloved sign…
Song of Songs 5:15 — Commentary on the Song of Songs
His legs are marble columns, etc. By the term "legs of the Lord" are indicated the paths of His incarnation, by which He deigned to come to our salvation. These are well compared to marble columns, because they are both strong and straight. For what is stronger than marble? What is straighter than a column? Did the Psalmist not behold the strength of marble in His legs when he said: "And He, as a bridegroom coming out of His chamber; rejoiced as a strong man to run a race" (Ps. 89)? Did he not also see the straightness of the columns when he again said: "The Lord is righteous in all His ways" (Ps. 145:17)? Hence it is that when He was placed on the cross, His legs were not broken, although permitted by the governor, just as His garments could not be torn. For the seamless tunic remained intact, signifying the Church, which is His chosen garment, without spot or wrinkle, forever maintaining its unity. His legs remained unbroken, so that the mystery of His advent in the flesh, sacred and inviolable, might endure against every hammer of false doctrine. For Pilate, the judge, symbolizes the mallet. Yet the columns of marble stand firm and repel the blow, even if the impious mallet of heretical speech attempts to strike. Insane doctrine may say insane things about the Lord, but the truth of the gospel stands and prevails. Regarding these columns, it is aptly added, "which are founded on golden bases." For the golden bases are the counsels of divine providence, in which it was eternally decreed before the ages, that everything to be created temporally in the world would be; including the very incarnation of our Savior and our salvation in Him, as testified by the Apostle who says: "He chose us in Him before the foundation of the world, that we should be holy and blameless before Him in love" (Eph. 1:4), and Apostle Peter says that we were redeemed by the precious blood of Christ, as a lamb without blemish and without spot; and foreknown indeed before the foundation of the world, but made manifest in these last times (1 Pet. 1:19-20). Thus, the marble columns, to which the Lord's legs are compared, are founded upon His golden bases, since all the steps of our Savior, by which He willed to come from heaven to earth, to move upon the earth, to descend to the underworld, to rise from the tomb, and to return to heaven, are firm like marble, straight like the heavens, ordered to the rule of divine precept, as if founded upon golden bases. Concerning these bases, He Himself says: "For I have not spoken on My own authority; but the Father who sent Me gave Me a command, what I should say and what I should speak" (John 12:49); and if you wish to know why the bases are golden, listen to what follows: "And I know that His command is eternal life" (John 12:50).
Song of Songs 5:16 — Commentary on the Song of Songs
His throat is most sweet, etc. If in the lips of the Lord, where it is said above: "His lips are the purest lilies," we take the words of His mouth, then what should we understand by His most sweet throat except sometimes the taste of those same words? For many, when reading or hearing, can speak the words of the Lord, can easily scrutinize the mysteries of faith; but very few are found who truly feel in the palate of their heart how sweet they taste. Hence, in the exceptional praise of the saints, it is said: "They shall abundantly utter the memory of Your great goodness, and shall sing of Your righteousness" (Psalm 145:7). For it belongs to those who rejoice in the justice of God, who have habitually tasted by inner love the abundance of His sweetness, and also preach its memory to others; for those who have not yet learned to taste His sweetness must necessarily fear more than rejoice in the justice of His judgments. Finally, Peter, abundantly conveying to us the memory of the Lord's great sweetness, which he had well tasted, says: "Desire the sincere milk of the word, that you may grow thereby in salvation; if indeed you have tasted that the Lord is gracious" (1 Peter 2:2-3). Likewise, because the vital breath is conducted through the throat to the lips to form speech, just as in the lips of the Lord were the words that He spoke; so in the throat most fittingly can be understood the very internal and hidden disposition of His piety and kindness, by which it was made possible for Him to speak outwardly to us. Indeed, Paul says: "The grace of God our Savior has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world, looking for that blessed hope and the glorious appearing of the great God" (Titus 2:11-13). When He gave us the hope of the glorious appearing of the great God, His lips will then be as lilies; when He taught us to deny ungodliness and worldly desires, to live soberly, righteously, and godly, it is the same lips of His dripping the first myrrh. But that eternal grace, which appeared to us in this promise or teaching, whenever it pleased Christ, is rightfully His most sweet throat to us, as we can have no sweetness apart from it. Finally, the beloved Himself showed what the sweetness of His throat can accomplish not only in the voice of speech but also in the very breath, when after the resurrection, appearing to His disciples, that is, the first members of His bride, He breathed on them and said: "Receive the Holy Spirit" (John 20:22). And He is wholly desirable. The whole Christ is God and man, that is, word, soul, and flesh; and He is wholly desirable because not only from the unchangeable majesty of perpetual divinity but also from the glorified substance of assumed humanity must be understood what the apostle Peter says: "Into which things the angels desire to look" (1 Peter 1:12). I will say something further; he was completely desirable, even before the glorification of his humanity; he was completely desirable from the very moment of conception until the triumph of his passion: desirable to his mother when she said, "Behold, the handmaid of the Lord; be it unto me according to thy word" (Luke 1:38); desirable to the blessed womb that bore him; desirable to the breasts that nursed him; desirable to the angels who sang a hymn at his birth; desirable to the shepherds who, seeing him, glorified and praised God; desirable to the magi who, coming from the east to seek him, worshipped him with gifts where they found him; desirable to the old Simeon who, awaiting his promised vision of his birth until his last days, took him in his arms, blessed God, and joyfully embraced death; desirable to the prophetess Anna who, upon seeing his birth, rendered fitting praises to the Lord in her confession; desirable to all who saw him at twelve years of age in the temple, astonishing the elders and teachers with heavenly wisdom; desirab…
Song of Songs 6:1 — Commentary on the Song of Songs
Where has your beloved gone, etc.? The beloved is said to depart and turn away, not because the Lord ever abandons those whom He has already acquired and continues to acquire others, but because by the power of His divine nature He can be present everywhere. Thus, He goes or turns away to associate with others whenever He wills, yet still preserving in grace those whom He has already gathered to Himself. As He says to Moses: "Gather for me seventy men from the elders of Israel, whom you know to be elders of the people and officers, and bring them to the tent of meeting, and I will take some of the spirit that is on you and put it on them" (Numbers 11:16). Not that He lessened the grace given to Moses, but because He made those whom Moses had, partakers of that grace. This is like the example of a flame, from which when you light a candle, you ignite it with light, and the flame from which you light it remains whole. It can also be rightly understood that the beloved departs and turns away from the bride for a time, when we, longing with love for Him, are inflamed to the point of shedding tears, fulfilling the duty of prayer with fixed and unwavering intent, transferring the entire mind from carnal desires to eternal things. Yet, He does not always grant what is desired. Therefore, we rightly ask those whom we believe to know and are worthy of such a quest, where the Lord has gone or turned away, desiring to be shown the presence of those who with greater virtues and signs of a pure mind reveal the divine grace within them, so that by their example and discourse, we may also ourselves be instructed and more and more progressively grow in the love of our beloved. And they rightly say, "And we will seek Him with you," because any soul that tries to seek Christ without the companionship of the holy Church will not be counted among the daughters of Jerusalem, but rightly among those of whom the mother of holy Samuel, holding the type of the Church, says to the despising priest of the synagogue: "Do not consider your maidservant as one of the daughters of Belial" (1 Samuel 1:16).
Song of Songs 6:2 — Commentary on the Song of Songs
My beloved has gone down into his garden, etc. It is already known what the garden of the beloved is. For he himself said: A garden enclosed is my sister, my spouse. Certainly, his garden is the Church; his garden is each chosen soul. And well has he said, My beloved has gone down into his garden, adding his, that is, the garden he himself made, he himself cultivated, he himself planted with the spices of virtues, he himself irrigated with the fountain of his grace so it would not wither; he himself enclosed it with the wall of his protection so it would not be defiled by outsiders. This is the garden of which he himself said: The kingdom of heaven is like a mustard seed, which a man took and put in his garden, and it grew and became a large tree, and the birds of the air lodged in its branches (Luke XIII). The mustard seed, indeed, is the word of the Gospel, humble in appearance, fervent in power; which, being received by the Father, God and man himself sowed in his Church, and gave it such increase that, like a noble tree, it spread its branches of faith and virtues far and wide over the world, in which even angelic spirits rejoice for human salvation, and the citizens of heaven believe that they have gained increased rest when earthly beings are recalled to the heavenly realms. For it was not in vain that the same beloved, about to be captured in the garden, crucified in the garden, buried in the garden, rose victorious from the dead in the garden. He wanted to be believed by Mary, who first deserved to see the glory of his resurrection, as a gardener, for in his own garden, namely the Church, among the various plantings of divine gifts, he also took care to plant the virtue of patience in this life through the contempt of death, the desire for blessed immortality in the reception of the body after the dissolution of the body, with the hope of blessed peace to end this life. And indeed, he is said to have descended into his garden, but not to have entered it: for the place of the beloved is on high, since he dwells in high places, and regards the lowly (Ps. 112). The place of the garden is in the low, in the valley of tears; but he who descended unto it from above, disposed the ascent in his heart, by which he might reach the place of supreme happiness. Hence appropriately it is said above in regard to the same garden, that is, the Church: Who is this that comes up from the wilderness, like a column of smoke perfumed with myrrh? Thus a marvelous dispensation of divine mercy, that the Lord is said to descend into the Church, and the Church to ascend to the Lord. For divine grace descends to us from above, which, by assisting us, makes us ascend upwards. This was mystically signified in Exodus, when the Lord descended upon Mount Sinai, and Moses ascended: for the latter ascended to gain the progress of virtues; the former descended to impart gifts. Therefore, after having said: My beloved has descended into his garden, he also adds how the same garden is constituted, with what produce it is fruitful, when he immediately subjoins: To the beds of spices. For the bed of spices is the mind of the faithful, taught by the discipline of right faith, as if composed of equal sides on both sides, and frequently turned over by careful digging, and purged of useless weeds; for indeed with careful consideration it examines itself, and with diligent thought endeavors that nothing profane, nothing unclean, nothing contrary to salutary matters, may be found by the heavenly Farmer; and strives to render itself worthy, in which the beloved, the sower of righteousness, may propitiously plant the spices of virtues with his grace, and by his frequent assistance, may water them lest they wither. This most beautifully declares its heavenly desire, at the beginning of the forty-first psalm, in accordance with the Hebrew truth, saying: As the deer longs for streams of water, so my soul longs for you, God (Ps. 41). But descending into his garden or to…
Song of Songs 6:3 — Commentary on the Song of Songs
"I am my beloved's, and my beloved is mine," etc. I prepare a delightful pasture for my beloved in the beds of spices, that is, in the pure hearts of the faithful, and my beloved to me, who is fed among the holy desires of chaste minds, returns this in exchange for His grace by fulfilling the same desires of His faithful ones whom He has nurtured. He fulfills them by plucking them from this paradise of sacred pleasure and gathering them into the secret chambers of the heavenly mansions, where before His glory, with eternal immortality of flesh and spirit, they shine brightly with a dual aspect like lilies, that is, both golden and white, and as if spreading the sweet fragrance of their virtues throughout all the inhabitants of the eternal homeland. Thus far, the voice of the holy Church is heard, seeking and praising her Lord and desiring to see His face; but since He can never be absent from His lovers, but where two or three are gathered in His name, there He is in the midst of them, indeed even if one of His own is enclosed among lions, detained in the depths of the sea, or surrounded by the belly of a whale, if separated from other mortals, there He is with him. Therefore, His voice follows, declaring to those who search for Him and converse about Him that He was always present with them and heard what they spoke about, rewarding their devotion to Him with worthy praise, saying:
Song of Songs 6:4 — Commentary on the Song of Songs
You are beautiful, my friend, sweet and comely, etc. Jerusalem is called the vision of peace, by which name the habitation of the heavenly homeland, which the highest peace possesses, is very frequently signified. You are beautiful, friend of the bridegroom, sweet and comely like Jerusalem. The Church or any holy soul, indeed a portion of the Church, which by the purity of clean operation, the sweetness of divine praise, the pleasantness of mutual love, immediately becomes an imitator of the heavenly city, is sweet and comely like Jerusalem in the same way Isaiah speaks: Like the new heavens and the new earth, which I will make stand before me, says the Lord, so will your seed stand (Isaiah 66). It is also terrible as an army set in array, when through fixed intention of pure prayer it repels every incursion of the demonic army from itself, when through frequent proclamation of the heavenly word it breaks all the weapons of errant doctrine, when through continuous examples of good works it even challenges the depraved habits and life of false believers and leads them back to the path of truth. The Church is terrible as an army set in array, when each believer remains in the calling in which he was called, when leaders grant the form of saving doctrine and perfect operation to the subjects, when the continent purify themselves from every filthiness of flesh and spirit, perfecting holiness in the fear of the Lord, when the married so enjoy this world that by diligent liberality of alms they do not neglect to compare for themselves the rewards of the future age. Indeed, the prophet teaches that the Church consists in this triple distinction of faithful persons, when he asserts that only three men, namely Noah, Daniel, and Job, will be delivered in the time of heavenly vengeance. And when each of these have kept their own position inviolate, they indeed show an army set in array and on this account make the bride of Christ insurmountable to all enemies: likewise any perfect soul, when it works with such virtues that it leaves no place for vices, undoubtedly persists terrible to enemies as an army set in array: for if, by way of example, it so strives for continence that it does not hold the virtue of humility, or if it thus exercises the works of alms so as not to refrain the tongue from the fault of superfluous speech, or so insists on frequent prayers that it neglects to bestow the affect of love to the neighbors, such a soul is indeed less terrible to enemies, because it has arranged the army of its virtues less perfectly, having disposed faith firmly in part but left it inert in another part. But because the one and same Church of Christ partly already rejoices with its King in heaven, and partly still fights for Him in the world, that which it says: "You are beautiful, my love, sweet and lovely as Jerusalem," can be understood about that part of it which, having completed its struggle and finished its course, has already received the crown of righteousness. But what follows, "Terrible as an army set in array," can suitably be taken to refer to those who, still held in the body, resist with strong faith the adversary lurking around them in the manner of a roaring lion. Likewise, the Church is beautiful, sweet, and lovely as Jerusalem, in those things which it works spiritually and worthily for God within itself. It is terrible as an army set in array, because it strives to spread its spiritual empire throughout the whole world, even against the powers of the world. And indeed the empire of the Romans once, or the Greeks, or other nations, was set in array like an army, because it certainly oppressed the world with great power: but it was not sweet and lovely as Jerusalem, because it did not know how to hope for or imitate the joys of the peace of life. But truly the Church is both beautiful and sweet and lovely as Jerusalem, because it is accustomed to live a heavenly life on earth; and terrible as an army set in array, becaus…
Song of Songs 6:5 — Commentary on the Song of Songs
Turn your eyes away from me, etc. As if it were openly said, "Indeed, I have given you dovelike eyes, by which you might know the secrets of the Scriptures, by which you might distinguish virtues from vices, by which you might know the paths of righteousness through which you would still come. But beware lest you seek to turn those same eyes to see me as well. For no man shall see my face and live (Exodus 33). For there will be a time when, released from fleshly bonds, you will come to me, and then what I promised will be fulfilled, because he who loves me will be loved by my Father, and I will love him and will manifest myself to him (John 14). But now, while you are still established in the body and wandering away from perpetual goods, turn away the eyes of your mind from the contemplation of divine majesty and essence, because they have made me fly away, that is, those spiritual senses of yours, with which you have desired to know me perfectly, although they are very exalted, are not sufficient in this life to comprehend me perfectly, but can only reach to the extent that they might discern that the glory of the divine nature is of such sublimity that it cannot be seen, except by those who have been completely taken away from visible life and introduced into the invisible. Therefore, we are commanded at present to turn away the eyes of our inquiry from knowing the substance of God, because they have made him fly away from us, not that he, being sought, recedes further, who promises, saying, 'Seek, and ye shall find' (Luke 11); but that we may learn from him revealing, that the purer the heart with which he is sought, the more certainly it will be understood how incomprehensible he is. Which is similar to what the Psalmist says, 'Man approaches with a deep heart, and God will be exalted' (Psalm 63). As if it were said in other words, human frailty lifts up the eyes of the heart intent on seeing God, and they make him fly away, because by that same inquiry the senses, exercised and enlightened, recognize that the eminence of divinity is higher than they could previously think, and it is most truly said in another psalm, 'His greatness is without end' (Psalm 145). By this response, the Lord wished to satisfy the holy Church's desire, by which she was anxiously seeking him openly, and not in a riddle: longing to see him whom she loved, as the previous verses of this song declare abundantly. Therefore, he urges her not to seek in the way a reward which is reserved for her in the homeland, but to remember in the meantime that she must walk by faith, so that she may reach the vision: distinguishing these times very beautifully, as the evangelist John says: 'Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him, for we shall see him as he is' (1 John 3). But lest the Church might perhaps bear heavily that she could not yet enjoy the full contemplation of her Creator, he enumerates for her the manifold pledges of the spirit which he has bestowed upon her, so that she may more patiently bear the delay of that one supreme and singular good which she has not yet received, but is about to receive in the time of eternal recompense. For it follows:
Song of Songs 6:6 — Commentary on the Song of Songs
All lambs of twin births, etc. For all the sheep with which the bride's teeth are arranged are multiplied by twin births, because every speech of the elect is fruitful with the twin love, that is, the love by which God and neighbor are loved; every speech talks about the perpetual health of mind and body; every speech is accustomed to fortify its listeners through the arms of justice which must be held both on the right and the left; every speech desires to deal with the promise of life, which is both present and future; nor does anything proceed from the mouth of the righteous that is not advantageous to the fruit of eternal salvation. And fittingly, indeed, the sheep, by which the bride's teeth are bestowed, are said to bear twin offspring, because without doubt through the things we say, we are able to benefit our neighbors and to instruct them in the way of virtue; through those things which we healthily think, we benefit ourselves. We ourselves make a living sacrifice to the internal judge on the altar of the heart, but to our neighbors, for edification, we disclose what we carry within ourselves only through words. Whence someone, pleasing the Creator with such a sacrifice, said, "In me are, God, God, your vows, which I will render in praises to you" (Psalm 53). But if in teeth, as previously mentioned, we understand preachers to be designated, and in hair, listeners, which most aptly corresponds, not only because the former minister speech and nourishment to the body, and the latter provide gentle adornments to the head, as beneficial instruments, but also because the former are placed first in the forefront, like predecessors, and the latter, like successors, cover the back part of the head, it is evident that it is fitting for those who are still unskilled and weaker to listen to and obey the teachings of the elders. But those very teachers, it is fitting not only to fulfill the divine commands but also to increase the flock of the supreme shepherd by preaching.
Song of Songs 6:7 — Commentary on the Song of Songs
As the rind of a pomegranate, etc. It was said above that in the cheeks of the Church the insignia of her modesty is figured, in the pomegranate the ministry of the blood of the Lord is depicted. And the bride of Christ has cheeks like a pomegranate, because a faithful soul does not blush at the passion of its Redeemer, neither to confess in words nor to imitate in deeds; but with all shame and confusion, which lead to death, set aside, she delights to proclaim openly, saying: But far be it from me to glory, except in the cross of our Lord Jesus Christ (Galatians VI). And prudently, because he had compared the cheeks of the Church to the rind of a pomegranate, he therefore added, Without your hidden things, because evidently the rind of a pomegranate shows indeed only redness on the outside, but conceals inside many seeds with which it abounds. Thus indeed a soul devoted to God, and healthily modest, strives through all things to safeguard itself by the virtue of the life-giving cross, but under the same sign of the cross, it contains many kinds of virtues which do not appear outside, but truly refresh the mind within.
Song of Songs 6:8 — Commentary on the Song of Songs
There are sixty queens, etc. Both queens and concubines indeed approach the king's bed, they bear children for the king, but not both adorn the king's head with a royal diadem. Therefore, both signify souls that adhere to the preaching of truth, and through the word of faith and the fountain of saving baptism, beget spiritual offspring for the eternal king, but there is some, indeed not little, difference of their minds: for queens are those minds that serve the doctrine with the view of the heavenly kingdom. However, concubines are those who announce Christ for the sake of carnal and temporal pleasures only, not sincerely. Of such the Apostle says: "Whether by pretense or by truth Christ is proclaimed; and in this I rejoice, yes, and will rejoice" (Phil. I). The Lord Himself also distinguishing between them says: "Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven" (Matt. V). "But whoever does and teaches them, he shall be called great in the kingdom of heaven" (Ibid.). Both, therefore, approach the king's bed, but not both reign with Him, because those who destroy their own teaching by their deeds deprive themselves of the comforts of the everlasting kingdom. Therefore, those are rightly considered by the number sixty, those by eighty: for the number ten, because of the Decalogue (the Ten Commandments) signifies the knowledge of divine law; the number six, in which God perfected the world, designates the perfection of good works. Truly, because five multiplied by twelve makes sixty, the number of sixty queens can also thus be interpreted, that those who regulate all the senses of their body, namely, sight, hearing, taste, touch, and smell, according to the rule of apostolic doctrine, are rightly designated by the number sixty. And these are the queens, because those who now follow the commandments of the apostles, whose number is twelve, through all the offices of their members, then together with the same apostles are joined to the joy of the perpetual king. Likewise, when eighty is taken in a negative sense, it not unjustly suggests the cares and entanglements of earthly and temporal matters, because naturally the course of this world is encompassed by four seasons, and the world itself is divided into four zones, namely, east, west, north, and south. Sixty, however, are the queens, because as many souls as follow the recognition, which they received by the perfection of the sacred law, engage in good actions; these also fight here in the kingdom of faith, and in the future will enter into heavenly marriages with the true king. And eighty concubines, because those who expend the knowledge of truth and the mystery of the word, which they seem to practice, in the pleasures of weak and passing things, indeed when their lamps are extinguished at the arrival of the bridegroom, are excluded by the gate of the heavenly kingdom due to the voluptuousness of temporality. And there is no number of young maidens. Understand by young maidens those souls who have recently been reborn in Christ, who are not yet sufficient for the duty of preaching; and therefore, as if not yet noble, not yet suitable for the royal bed, they assist in the service of the queen with faithful watch, because they joyfully obey the commands of the holy Church humbly. Of whom we read above: Your name is like poured-out oil, therefore the young maidens loved you; that is, the souls which are not yet left old through guilt, but are already renewed by grace. Of whom there is no number, because the total number of the citizens of the heavenly homeland surpasses the measure of our estimation. For it cannot be taken of our peaceful king, namely the true Solomon, that he does not know the number of his faithful: for He who counts the multitude of the stars and calls them all by names (Psalm 146), how much more would He know the number of His elect, whose names He wrote in heaven, the numb…
Song of Songs 6:9 — Commentary on the Song of Songs
My dove is one, my perfect one. There are indeed sixty queens, because there are many faithful souls around the world who, having accepted the knowledge of the word, take on the task of multiplying the offspring of the Church for the reception of the heavenly kingdom. There are also eighty concubines, because there are also souls who, focused on earthly matters, engage in doctrine, and although they themselves succumb to carnal lures, nevertheless generate spiritual offspring for God by preaching. And there are maidens without number, because countless bands of Christian people are found, who, although not yet suitable for the office of governance and teaching, nevertheless obediently and faithfully offer the devotion of their faith and works to the service of the Holy Church, namely the bride of Christ. But above all these, that is, both true and feigned members of the Church, rightfully excels the universal Church itself, which in its same faithful members from the beginning to the consummation of the age, from the rising to the setting of the sun, and from the north and the sea praises the name of the Lord. Of which praise it is most beautifully said: My dove is one, my perfect one. It is indeed one, because it does not accept the division of schism; it is one, because not one was collected before the law, another under the law, another under grace, another from the circumcision, another from the uncircumcision; but just as there is one Lord, one faith, one baptism, one God and Father of all, that is, one catholic multitude of all the elect everywhere, and in every place of the world, and in every age, subject to the same one God and Father. From which Luke teaches it is called catholic, saying: The churches throughout all Judea, Galilee, and Samaria had peace and were built up, and walking in the fear of the Lord and in the comfort of the Holy Spirit, were multiplied (Acts IX). For what is in Latin here, is in Greek catholos. From which it is clearly evident that the Church is called catholic because it is built up in all parts of the world in one peace, in one fear of the Lord, and is filled with the same comfort of the Holy Spirit. From which unity of the Spirit, it is also rightly called a dove: for the Spirit descended upon the Lord in the form of a dove, showing both its simplicity and the Lord's upon whom it descended. Because the Lord made His Church a participant in the spirit of simplicity, He rightly calls it His dove, rightly also calls it perfect, not only because it is formed from all the people of the righteous but also because it is perfected by the reception of all virtues and divine gifts. It is the one chosen by its mother, the mother who brought it forth. The mother and progenitor of the present Church is the one about whom the Apostle says: "But the Jerusalem above is free, and she is our mother" (Gal. IV); which is rightly and justly called our mother, because every good gift and every perfect gift is from above, descending from the Father of lights (James I). Hence it is also said in the Apocalypse of John: "And he showed me the holy city, Jerusalem, coming down out of heaven from God" (Apoc. XXI). For the holy city Jerusalem descends from heaven from God, because whatever good the present Church knows, does, hopes for; it receives all this from above, either through the King of heaven Himself or through the ministries of the heavenly citizens. Therefore, it is rightly chosen by its mother who brought it forth, since of course that heavenly city approves only those from human society who serve God in unity of faith and love. Otherwise, the Donatists, or any others who separate themselves from the unity of the Catholic Church, whether by open dissension or profane action, are, because they refuse to have the perfection of the simplicity of the dove, separated from the lot of the chosen in judgment and placed on the left side. The name of mother and progenitor of the Church can be most fittingly underst…
Song of Songs 6:10 — Commentary on the Song of Songs
Who is this that comes forth, etc. Therefore, this Synagogue, converted to the faith of Christ, speaks, marveling at the Church being exalted by divine grace so much that it cannot be overcome by any powers of the worldly empire, even though it is very humble. "Who comes forth," it says, because it did not stand in one place, did not appear for a short time, but extended its faith and fame over the whole world, and throughout the ages of the passing world, it does not cease striving for the crown of eternal life. It comes forth, however, as the dawn rising, because the rise of true light in it, after the darkness of ignorance, is shown far to the world, as its heralds are admonishing and saying that the night has passed, but the day has approached. Let us therefore cast off the works of darkness, and put on the armor of light, and so on (Rom. XIII).
Song of Songs 6:11 — On the Tabernacle 1:8
Solomon bears witness that a nut is customarily employed as a figure of the present church when in the Song of Songs he speaks in the character of the faithful teachers.… For just as a nut has sweet fruit on the inside but does not show it on the outside unless its hard shell can be broken, so in the same way do the righteous maintain the sweetness of spiritual grace in their inmost heart while they are in this present life. Its magnitude cannot be perceived by their neighbors until the time when the bodily dwelling is dissolved and the souls freed from it can gaze upon one another in heavenly light, and they individually shine so much with the grace of the Holy Spirit, and they are loved so much by one another, that absolutely nothing remains hidden.
Song of Songs 6:11 — Commentary on the Song of Songs
I descended into the garden of nuts, etc. For the garden of nuts is the present Church, where we are scarcely able to perceive each other's consciences. Indeed, nuts are all fruits which are covered with a harder shell; conversely, all soft things are generally called evil. Therefore, the life of the righteous is rightly compared to nuts, where they preserve the sweetness of spiritual fruit in their innermost heart in such a way that they cannot make it known to others, how great it is. Hence, it is necessary that Mother Church always keeps a cautiously ordered line of teachers, while she takes care to battle for them and to defend them from the enemy, whose senses and hearts she often does not know. It can also be understood this way: Just as the nut or almond has a very bitter shell and is surrounded by a very hard casing, and after the harsh and hard parts are removed, the sweetest fruit is found inside, so too every correction and labor of continence, which the holy Church is exercised in, seems bitter indeed at present, but produces in the future the sweetest fruit, according to the saying of the Apostle Paul: "For all discipline seems for the moment not to be joy, but grief; afterward, however, it yields the peaceful fruit of righteousness to those who have been trained by it" (Hebrews XII). However, the valley fruits say the fruit of humility, as it is in the Psalm: "And the valleys will abound with grain" (Psalm LXVI), because indeed the humble are exuberant with the refreshment of heavenly grace. The valley fruits say the good works of the faithful of the holy Church, exhibited in the depths of the earth, but bringing their workers to the merits of the heavenly kingdom. Of which also the Psalmist says, "He planned ascents in his heart in the valley of tears to the place you have set for them" (Psalm LXXXIII). And the bride descended into my garden, to see the fruits of the valley, when the teachers of the Church, from the height of their secret tranquility and divine contemplation, which they are often granted, turn the acumen of their mind to consider the state of the same Church, to diligently explore how much the faithful are progressing in good deeds, how much they still need the help of teachers, and to provide them with vital fruits for cultivation.
Song of Songs 6:12 — Commentary on the Song of Songs
I did not know, my soul was troubled within me, etc. I did not know the gifts of spiritual grace with which you were illuminated by the Lord to bring forth the fruits of faith among all nations. The internal anxiety of my mind troubled me because of the sudden introduction of the New Testament in place of the old, while the proclamation of the gospel suddenly filled the whole world instead of the books of the prophets and the law, which I knew to be divine and written by the Holy Spirit. Like swift chariots, it quickly traversed not only Judea and Samaria, but also the borders of all nations, to my amazement and astonishment. I rightly compare it not just to chariots, but to quadrigas; for indeed the authority of four writers commended it to memory, but the mind and hand to write were directed by one Spirit of God through Jesus Christ, like if you see one quadriga prepared for the course by the harmonious speed of four horses, but governed by the guidance of one charioteer, so that they run on the right path. Indeed, I had heard for a long time that four authors would write about Jesus with equal consent, but what spirit drove them, what utility and truth, how much glory and salvation their scripture contained, alas, I deserved to realize and know so late! Moreover, that the quadrigas are called the heralds of the New Testament in the name of Aminadab, signifies the Lord Savior, who, presiding over the chariot, filled the hearts of the preachers with the grace of His Spirit, through whom, by the preceding notion of the saving doctrine, He would reach the peoples about to believe in Him. For Aminadab, who was the great-grandson of the patriarch Judah, in both his person and name indicates the Lord Savior: namely, by his person, because the genealogy of the Lord's incarnation descends from Abraham to King David, from David to Joseph and Mary, in the same manner as the names of Judah and David, and Solomon, and other fathers, from whom Christ descended according to the flesh, are sometimes taken by the prophets to signify Him; as in the phrase, "Judah is a lion's cub. To the prey, my son, you have gone up. He stooped down, he crouched as a lion, and as a lioness; who shall rouse him up?" (Gen. XLIX). And again: "And I will cleanse them; and they shall be My people, and I will be their God, and David My servant shall be king over them" (Ezek. XXXVII). And in this very volume: "Go forth, daughters of Zion, and see King Solomon" (Cant. III). However, by his own name, Aminadab, which means "of my people, spontaneous," he fittingly designates the Mediator of God and men, who, although he was God before the ages, united with flesh, when he wanted and how he wanted, appeared as a pious Redeemer among the people of the Church. He became a part of his people through spontaneous kindness, of whom he was the Creator and ruler by natural power. When the Synagogue confesses the long delay of its mind, by which it was hindered from understanding the mysteries of the Lord's incarnation, the Church promptly responds by comforting and exhorting: Return, return, O Shulammite. Return to the knowledge of your Redeemer, from whom for so long you miserably wandered away, so that being imbued with his sacraments, you may become worthy of entering the heavenly life; return to the peace of our brotherhood, which you considered, for a long time, to be despised due to the cause of discordant religion. Return, return, so that we may look upon you: return in the purity of faith, return in the perfection of works, to the love of the Lord together, so that with joyful eyes and minds, we may contemplate the beauty of your chastity, which we have long desired, and with Christ's love uniting us together, we may be built into one house of faith, both in Him, as in the cornerstone. However, I do not remember ever reading the name Shulammite elsewhere; indeed, it seems to be the name of some noblewoman, either proper or derived from a place, who was distinguished at…
Song of Songs 6:13 — Commentary on the Song of Songs
What will you see in the Shulammite, etc.? It is as if he is openly saying, "Indeed, you lament that the Synagogue has been estranged for so long, and you pray for her to return to me, and it delights you to see her face adorned for me. But you should know that the time is near when you will see nothing in her of the old infidelity and aversion, but only works of virtues and spiritual struggles. So what, then, will you see in the Shulammite," he says, "except the dances of the camps, that is, the army of peace? For in choruses the voices of singers resonate together; in camps, the hands of those who love to fight. So what, then, will you see in her, except the choruses of the elect, who with heart and soul united proclaim the praises of their Creator? And they are indeed the choruses of the camps, because by serving the Creator they repel and disturb all the enemy's ranks." He says this and turns with his customary sweetness to praise the Church itself, which he rejoiced was concerned for the salvation of the Synagogue, thus adding:
Song of Songs 7:1 — Commentary on the Song of Songs
The joining of your thighs is like a necklace, etc. Scripture often uses the thighs to symbolize the succession of offspring. For it says: All the souls that entered with Jacob into Egypt, and came out from his thigh, apart from the wives of his sons, were sixty-six souls (Gen. XLVI). Thus, in the thighs of the Church, rightly is its offspring taken as the spiritual generation, which is fulfilled through the mystery of the Word and the cleansing of regeneration. But the joining of its thighs is the unity of two peoples. Namely, the Jew and the Gentile, from which, united in one faith, the universal Church is perfected, and is increased and made fruitful with spiritual offspring until the end of the world. This joining is also likened to necklaces because the Catholic faith is declared by the testimony of good works. Moreover, these necklaces are crafted by the hand of a craftsman because the works of virtues, by which the Church is built from two peoples into one, are strengthened by the ineffable generosity of our Creator. For He is that craftsman of whom the Apostle says: And coming, he preached peace to you who were far off; and peace to those who were near, because through him we both have access in one Spirit to the Father (Eph. II). And of whose marvelous craftsmanship the Psalmist states: The stone which the builders rejected, this has become the chief cornerstone. This was done by the Lord, and it is marvelous in our eyes (Ps. CXVII). Of this craftsman's praise, the Apostle remembers Abraham the patriarch, saying: For he was looking for the city which has foundations, whose architect and builder is God (Heb. II). Properly, then, after the sandaled steps of the bride, the joining of the thighs is praised, because through the ministry of preachers, the unanimous joining of believing peoples is perfected: and aptly, in these places, the joining of the thighs is brought to mind, where Judah, gathered in faith at the end, promised to be united in Christ, is the partner of both peoples. It continues:
Song of Songs 7:2 — Commentary on the Song of Songs
Your navel is a rounded goblet, etc. The navel, which is the most fragile member of our body, rightly signifies the frailty of our mortality. And our navel becomes a rounded goblet never lacking in drink, when, reminded of our mortality and frailty, we strive to offer the cup of the word of salvation to our neighbors, so that, as we show mercy, the blessedness of heavenly mercy is repaid to us. There is also nothing to hinder that what is said about the alms of the general cup may be understood, about which the judge himself will say: "I was thirsty, and you gave me drink" (Matthew 25). For a bowl is another, larger, with two handles. About which the poet says, "But when the first rest has come to the feasts and the tables have been removed, And they place great bowls, and crown the wines." And this bowl is rightly said to be turned: for in this way the vessel which is made by turning is filled more quickly than by other crafts, so that namely the speed of bestowing piety, whether to those who need an earthly or a heavenly cup, or even both, may be shown, according to Solomon's statement: "Do not say to your friend, 'Go, and come again, and tomorrow I will give,' when you can give at once" (Proverbs 3). But it must also be said that, as we mentioned above, turning is more indescribable than other arts, because surely from itself it produces its own rule, by which it may accomplish the work it does with disciplined roundness, and therefore rightly insinuates the simplicity of a truly pious mind, which makes alms with pure intention. For whoever gives a cup to the thirsty for this reason, that an equal rewarder may lavish abundance of the earthly cup on him, or for this reason offers the cup of the word to those erring, that the Lord may grant him greater abundance of knowledge, in which he may appear marvelous to men; the cup turned with a lathe is not matched by the navel made with other tools, because in doing a work of mercy as commanded, he does not seek from the Lord a direct and indescribable reward for sustaining his own fragility, but a temporal one. The navel of the bride's turned cup can also be understood to mean that the Church, or any holy soul, the more it remembers itself to be fragile, and still far distant from the immortality and incorruption it hopes for in the future, the more diligently it takes care to refresh itself with the continuous cups of the word of God and to become warmed in its love, saying that of the Psalmist: "And your cup overflows; how splendid it is!"
Song of Songs 7:3 — Commentary on the Song of Songs
Two breasts, etc. We have spoken abundantly about this verse above; but now it should be briefly recalled that rightly after the belly of the bride, her breasts are commended, because indeed the holy Church offers milk to her little ones, whom she generates in Christ from the sacrosanct womb of the saving water, from the nourishment of the neophytes, with gentler doctrine, until she gradually instructs them to receive the bread of higher wisdom. Therefore, the breasts of the Church are those who instruct her little ones, that is, those recently reborn in faith: and it is well that they are mentioned as being two, because from two peoples, namely, the Jews and the Gentiles, the saving font which cleanses them and brings them forth by the heavenly mystery, gathers them. They are well compared to the two young fawns of a gazelle, because the true teachers take from the teachings of both Testaments what they preach. It is also fitting that these fawns are said to be twins, because the Testaments themselves are given by the same author, from the one of whom Ecclesiastes says: The words of the wise are like goads, and like nails firmly fixed, given by one shepherd through the counsel of masters (Ecclesiastes XII). Therefore, there are two breasts of the bride, like two twin fawns of a gazelle, because the teachers of the neophytes do not preach their own but speak as from God, before God in Christ; He is the one shepherd, who from two flocks of sheep makes one fold; whose burning desire the bride above cries out: Tell me, you whom my soul loves, where you pasture your flock, where you rest at noon. He is the one teacher of the teachers, for he commanded his disciples, who are our teachers, saying: Go therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you (Matthew XXVIII). Rightly also is the name gazelle assigned to him, for it is a clean animal, noteworthy for its sight and speed, splitting the hoof and chewing the cud, and like all clean quadrupeds, armed with horns. If indeed saints of such nature are apt, because they have a split hoof in the discernment of good and evil, and customarily speak sweetly and as if chew the cud on things they discern are good from evil, who have learned to direct the eye of their heart far off, that is, to contemplate heavenly goods from earth; who eagerly desire to penetrate with a swift course the path of virtues; who rejoice that they have received from the grace of their Creator the cleanliness of mind and body, who, with the confidence of faith, raised against the strength of this world, are accustomed to say to God: Through you we shall push down our enemies with the horn (Psalm XLIII), how much more this nature of the animal suits the meaning of the one who possesses all these gifts of virtues in himself and grants them to others according to the measure of his own gift.
Song of Songs 7:4 — Commentary on the Song of Songs
Your neck is like an ivory tower. Because through the neck, both voice and speech proceed, and food, through which all the members of the body are nourished, usually enters; rightly through the neck, as we have previously admonished, the form of teachers is designated, who strengthen the whole body of the Church both with the voice of exhortation and refresh it with the sustenance of life. This neck, indeed, is like an ivory tower, because teachers provide both adornment and strength and the beauty of their lives to the holy city of God, that is, the Church. Because they are proven to be already dead to this world, they show themselves like ivory to all who see; and they defend the city of God, as a tower elevated and impregnable, from the assault of all enemies. For when they say that the weapons of our warfare are not carnal but mighty in God for the destruction of fortresses, destroying counsels and every high thing that exalts itself against the knowledge of God (II Cor. X), they prove that they are positioned as a tower for the fortification of the holy city; and when the same Paul, describing his and his co-workers' lives, says: For I through the law am dead to the law, that I might live unto God, I am crucified with Christ (Galat. II), he signifies that the quality of ivory, that is, of a bone indeed dead but marked by exceptional beauty, belongs to him.
Song of Songs 7:5 — Commentary on the Song of Songs
Your head is like Carmel, etc. In the head of the bride, the soul of the faithful is rightly understood, because just as the members are ruled by the head, so are thoughts arranged by the mind. Hence, even the thoughts themselves, which emerge countless times every hour and moment from the human mind, are aptly depicted as hair. What is said about one chosen soul is to be understood by the prudent reader as applying to the whole Church, because even though the multitude of believers differs in merits, they nevertheless have one heart and soul, insofar as they all aspire to the heavenly courts with one and the same faith, hope, and love. Scripture recounts that Elijah prayed on Mount Carmel kneeling, and after a long drought, he obtained rains from the Lord. Thus, the head of the bride is like Carmel, because the hearts of the chosen are elevated through their way of life and provide an ascent to the Lord through their daily progress in virtues. For Elijah is called the Lord God, who prays to the Father in them and, like dry fields, calls rains from heaven because he invisibly ignites them to pray to God, and through their prayers and merits, he often grants his gifts to a world in peril. The name of Carmel, which is interpreted as the knowledge of circumcision, fits the head of the bride, that is, the ecclesiastical mind, which well knows it should not boast in carnal but in spiritual circumcision, about which the Apostle also debates much to the Galatians, and the prophet teaches, saying, "Circumcise yourselves to the Lord, and take away the foreskins of your heart" (Jer. IV). The Jews refused to have this knowledge when they only glorified in the outward circumcision. Therefore, they did not know to have their head like Carmel because their mind was set on things below and on the glory of the flesh. Hence, they rightly deserve to be reproached by the voice of the blessed proto-martyr Stephen, saying, "You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit" (Acts VII). And he says, "The hair of your head is like a purple rope bound in channels." The hair of the bride's head, as we said, represents the thoughts of the faithful soul. But the purple signifies the imitation of the Lord's passion, to which the hair of the bride's head is rightly compared, because every thought of the chosen ones is fortified by the holy faith of the cross, and every intention of their heart is ready to suffer for the Lord, so they may deserve to be resurrected with him. But that the same purple is said to be bound in channels can either be understood to mean that the dyed wool, before it is woven, is stored separated in channels, or that, since the wool is dyed in the channels with the blood of the murex, it is there distinguished and tied separately to be dyed. For the purple dye is extracted by cutting with iron the shellfish, that is, the sea snails, which are also called "conchylia," releasing tears of purple color. When collected, they produce the purple dye. This mystically conveys one and the same meaning. For the channels that receive the king's purple denote the faithful hearts of Christ; thus, the wool that is sent to be dyed in the channels, so that it may become an ornament for the king after dyeing, represents the humility, the mildest and kindest of a faithful conscience, which through sufferings and works of justice attains the appearance of the eternal king. For as many of you as were baptized into Christ have put on Christ (Galatians 3). Now, this wool bound in the channels is dyed with the purple color, because the virtue of humility, fastened and as if bound in the hearts of the elect, is continuously animated by the memory of the Lord's blood to endure temporal tribulations, by which it may attain to the fellowship of the Lord's kingdom. And what we have said about the purple bound in the channels can be understood in such a way that fleeces already dyed by the shellfish, before being spun i…
Song of Songs 7:6 — Commentary on the Song of Songs
How beautiful you are, etc.! Previously, in the praise of the bride, it was said, You are beautiful, my friend, sweet and lovely like Jerusalem, terrible like an army set in array. There, therefore, along with beauty and loveliness, she is said to be terrible as an army set in array; here, she is stated to be beautiful and lovely in delights. However, according to human custom, it is difficult for one and the same person both to lead a life in delights and to be terrible as an army set in array, because indeed delights soften the mind and do not allow it to focus on warlike matters. But where the delights are spiritual, that is, where the desire for eternal sweetness fills the mind's throat, there the soul becomes terrible to spiritual enemies, and as if an ordered army, it crushes all their weapons; rather, the more it comprehends the taste of internal satisfaction, the more terrifying it becomes to those who have completely lost the glory of the sweetness of heaven, for which they were created, to the bitterness of proud tyranny. And well did the lover of the holy soul say, How beautiful you are, how lovely! that is, how perfect in faith and work, and immediately he added, Most dear in delights. For it is fitting that the soul, which is seen to be devoted to heavenly delights, should be most dear to the Lord, because indeed the more the pure mind tastes the food of life, the more it is inflamed with that love, and the more fervently it loves the heavenly, the more perfectly it is loved by the author and giver of celestial goods themselves. Therefore, the holy soul is most dear to the Lord in delights, because while it ardently hungers for the joys of internal refreshment, the love for its Creator increases in it; and since such a soul also fore-tastes no small portion of the delights of the future reward in the struggle of the present life, it is rightly added:
Song of Songs 7:7 — Commentary on the Song of Songs
Your stature is compared to a palm tree, etc. For the stature of the Church is indeed the uprightness of its good work, because, despising to bend down to earthly desires, it raises itself entirely to attain heavenly rewards. The Apostle admonishes concerning this, saying, "Watch, stand fast in the faith, be brave" (1 Cor. 16). And the Lord Himself, "I am the Lord, who brought you out of servitude, by which the Egyptians oppressed you, so that you would walk upright" (1 Kings 10). The palm tree, moreover, is adorned with the hand of the victor. And also among the ancients, whoever had won in a contest was crowned with a palm. Therefore, the stature of the bride is compared to a palm, when the entire intention of the faithful, upright in love for heavenly things, meditating meanwhile while standing in the battle line, reflects on that prize, which is to be given as a reward when the contest is over. Likewise, because the palm tree appears rough in its lower parts but shows beauty and the sweetness of its fruit at the top, it is fittingly compared to the stature of the Church, or of any faithful soul, which bears rough labors on earth for the Lord, but hopes to receive a most pleasant reward from the Lord in heaven. The palm is rough near the ground, because the elect suffer persecution for righteousness. It is beautiful and sweet at the top, because they rejoice in tribulations and exult, knowing that their reward is abundant in heaven. Similarly, just as the palm is covered with enduring leaves and preserves its foliage without replacement, who does not see that it holds the symbol of the stature of faith, which, while the state of the passing world changes, retains the same words of true confession, like leaves that neve fall and are kept, and maintains the same perfection of works that began from the outset, as if the beauty of the palms is held inviolate in His chosen ones until the end of the world? And he says, "Your breasts are like clusters." The breasts, as often said, are the teachers of the Church when they minister the milk of initial instruction to the little ones of Christ. But these same breasts are likened to clusters when those teachers, to whom the initial sacraments of His incarnation were entrusted, also reveal the secrets of the divinity, by which He is equal to the Father; and those who previously said, "We resolve to know nothing among you except Jesus Christ, and Him crucified" (1 Cor. 2), afterwards say to those capable of receiving more profound teachings, "Whose are the fathers, and from whom according to the flesh, is Christ, who is over all, God blessed forever" (Romans 9). The breasts of the Church are also likened to clusters when the masters of truth at the same time, reveal to mature listeners the great mysteries or teachings of the Scriptures, and offer to those weak in understanding the sustenance of life that they can grasp. To these they say, "If you wish to enter into life, keep the commandments; you shall not kill, you shall not commit adultery, you shall not steal, you shall not bear false witness. Honor your father and your mother, and you shall love your neighbor as yourself"; but to those they say, "If you wish to be perfect, go and sell all that you have and give to the poor" (Matt. 19), and the like. But these breasts are also likened to clusters, because the Apostle says, "For whether we are beside ourselves, it is for God; whether we be sober, it is for you" (2 Cor. 5). For they fulfill the function of breasts when they temper their words according to what the weak can hear; they are compared to clusters when, being elevated in mind, they are inebriated by the abundance of the house of God and of that house of God which is not made by hands but is eternal in the heavens. But since all the saints, whatever good they possess, have received it by the liberality of divine grace, it is rightly added:
Song of Songs 7:8 — Commentary on the Song of Songs
I said, I will ascend into the palm tree, etc. For the sole reason is that the breasts of the Church may be equaled to clusters of grapes, because the Lord has deigned to ascend into her and to gift her with His grace. For indeed, so that the teachers may preach both humble things to the little ones and lofty things to the perfect, so that they may both condescend and be temperate with the unskilled, and they themselves may drink deeply in the contemplation of heavenly things, this is not due to their own merit, but it is a gift from heaven. It was said above concerning the Lord, My beloved descended into His garden (Psalm 86); and now He himself says, I will ascend into the palm tree. However, the same Church, or perfect soul, is the Lord's garden, which is also the palm tree. But there is a difference between the Lord ascending into her and descending into her: for He descends into her when He sends her heavenly grace from above, by which she may become heavenly herself and be transferred to the things above; however, He ascends into the same when He more and more reveals the knowledge of His majesty to the faithful, when He inspires in those who are advancing the love of the heavenly homeland, as it were through certain steps striving towards the heights; when to those to whom He previously said, When you have done all that you were commanded, say: We are unworthy servants (Luke XVII), He adds greater gifts, saying, I will no more call you servants, for the servant does not know what his lord does. But I called you friends (John XV). And again: Go, tell my brothers (John XV). Thus, the Lord descends into His garden when He imparts heavenly gifts to the faithful; He ascends into the palm tree when He graciously bestows the increase of virtues on His advancing chosen ones, until He leads them to perfection: concerning which virtues it is aptly added:
Song of Songs 7:9 — Commentary on the Song of Songs
Worthy of my beloved to drink, etc. Wine, he says, the best, which my throat has compared, is worthy of my beloved to drink, because the word of the Gospel, which He has deigned to place in my mouth, is of such sublimity that it ought to be preached to the world only through Him, my beloved spouse and Redeemer. For He, first appearing in the flesh, through the mystery of regeneration, opened the heavenly path to the human race; He first preached the sacrament of His passion, resurrection, and ascension, by which the world would be saved, and then left it to be preached by His faithful ones; He drank the cup of salvation and thus offered it to be drunk by the Church. It should not seem absurdly placed, what is said, That it should be chewed by his lips and teeth, when it is said of wine. It is clear, however, that chewing is more suitable for food than for drink. Figuratively speaking, he calls the lips and teeth of the beloved the holy teachers, as has been proven above, because they chew the best wine which He has drunk, when they are delighted to scrutinize by frequent meditation and to confer the word of grace which they teach with one another. Some understand this response of the Church to the speech of the Lord as subtly interwoven, so that when He, praising her, had said, Your throat, that is, the sweetness of your confession, is like the best wine, she immediately, agreeing with His words, would add, Worthy of my beloved to drink, and to be chewed by his lips and teeth. As if she were openly saying: I already desire greatly that my beloved may judge the affection and sincerity of the mind which I have towards Him by careful examination. For I trust that even if He examines this with as much care as He is accustomed to examine drink or food, because He has diligently endeavored to taste or chew it, He will already prove it worthy of His praises. Hence, the first pastor of the Church responded to the Lord asking him, You know that I love you; and again: You know all things, you know that I love you (John XV). To whom, indeed, the beloved, still adding from the great ardor of the same charity, says:
Song of Songs 7:10 — Commentary on the Song of Songs
I am for my beloved, etc. I am for my beloved and not for another. To whom I offer the whole gift of my service and devotion. And his conversion to me, so that even in this mortal life, lest I become weary by labor, lest I bear lamps without oil, that is, lest I carry out good works without charity, his presence and constant regard may always help me, and finally he may lead me to immortal joys of the heavenly chamber. This which he says, And his conversion to me, can be understood as specially uttered from the figure of the Synagogue, that is, of those people who preceded the times of His incarnation: who, when they had heard Him promising above, I said, I will ascend into the palm tree, I will take hold of its fruits, that is, I will ascend the wood of the cross, on which I will die, and taking the fruits of the resurrection, I will offer them to believers who are nourished for eternal life, justly rejoicing, she declares, I am for my beloved, and his conversion to me, namely, that He who was accustomed to be always present to me in invisible presence, might deign to appear to me also in my nature and form. To the lovers of both times, what follows aptly applies.
Song of Songs 7:11 — Commentary on the Song of Songs
Come, my beloved, let us go forth into the field, etc. For even the holy ones of old greatly desired the Lord to come for the salvation of the human race. Thus, praying, they say, "Stir up your might and come to save us" (Psalm 79). They desired him to go forth into the field, that is, for him who was invisible with the Father to appear visible to the world, according to Habakkuk, who prophesied future events as if they were already happening, "You went out for the salvation of your people, for the salvation of your anointed" (Habakkuk 3). They too wished to go forth with him into the field, to announce the grace of the Gospel which, being seen and greeted from afar, they proclaimed would come, announcing it present in their age. They desired to dwell with him in the villages, that is, to commit the word of faith even to the pagans. For who does not know that the pagans derive their name in Greek from the villages, because they dwell far from the habitation or even the knowledge of the heavenly city? And what do you think Isaiah, Jeremiah, Joel, and the other prophets endured for his proclamations, who prophesied before the dispensation of Christ to come in the flesh, would have done if they could have lived with him in the flesh? Those things that follow, which fit the desires of the faithful saints of old with much propriety, are also added. But the Church of our time, burning with equal fervor, rightly proclaims, "Come, my beloved, let us go forth into the field; you who have lifted up the man assumed for my salvation, placing him at the right hand of the Father in heaven, I pray that by the presence of divine grace, you may deign to come to me more frequently. You command me to cultivate my field, in which you have sown good seed—that is, you command to preach the Gospel you gave throughout the whole world; but because I can do nothing without you, I beg you, come forth with me into the field, that is, wherever you wish me to preach the word, be my helper and cooperator." We read that he himself said, at the coming of the day of judgment, "Two will be in the field; one will be taken and the other left" (Luke 17). He who cultivated the field of his own or his brother's heart with the Lord's cooperation will be taken up; but he who trusted he had the fruits of good doctrines or actions from himself, will rightly be left by him whose help he neglected to seek. Let us dwell in the villages too, by teaching the hearts of foreigners; and let us not visit these in passing, but let us dwell in them as long as necessary until we make them from pagans to urbane, from foreigners and strangers to domestic, indeed our own.
Song of Songs 7:12 — Commentary on the Song of Songs
Let us rise early and go to the vineyards, etc. Thus let us dwell in the villages so that we may rise to cultivate the vineyards; thus let us make our residence among those who have already converted to the faith, and let us also strive to acquire others whom we may dwell among through evangelizing. And rightly she who is to say, Let us rise to the vineyards, has prefaced it with, Early; for Early speaks of the very rising of the true light, through which the world has been rescued from the power of darkness. Early then, he says, let us rise to the vineyards; as if he plainly says: Because the harm of ancient disbelief has departed, because the light of the shining Gospel now begins to appear, let us rise, I beseech you, to the vineyards, that is, let us give our effort to the churches to be established for God throughout the world.
Song of Songs 7:13 — Commentary on the Song of Songs
Mandrakes have given their fragrance at our gates. The gates of Christ and the Church are the same teachers, who have also been expressed by the name of breasts: who, as often said, are breasts because they nurture his little ones and infants, frequently exerting effort so that even from their mouths perfect praise may be produced for the Lord. They are, however, gates, because those whom they teach, through the ministry of the word and regeneration, they introduce into the dwelling of the holy city; about whom the Psalmist says, The Lord loves the gates of Zion above all the dwellings of Jacob (Ps. LXXXVI). Hence also in Revelation, John says about the same city, And it had a great and high wall, having twelve gates (Rev. XII), because surely the first teachers of the Church, that is, the twelve apostles, are chosen. Therefore, in such gates, mandrakes gave their fragrance, when the apostles and their successors spread the fame of their spiritual virtues far and wide. Rightly, therefore, does the Church beseech the Lord to come there to bring heavenly aid to their preaching, where she knows that the preachers themselves are fragrant with exceptional virtues. But anyone who diligently investigates other natures of mandrakes, and how many medicines they suit, will indeed find that they are aptly suited to signifying the virtues of the faithful. For it is an aromatic herb, having a root resembling the shape of the human body; the fruit, however, is sweet-smelling, in the size of an apple. Hence, the Latins also call it the apple of the earth. It also has such a virtue that through it sleep is often induced where the sick are troubled by the inconvenience of wakefulness. Indeed, one is troubled by the worst wakes who seeks to free his mind from the cares and desires of this world but, delayed by the use of wrong habits, is not yet able to obtain the rest he seeks. But he who strives to cure his weakness with diligent exercise of spiritual studies, comes, as the battles of vices gradually recede, to that mental quiet which the bride speaks of in the higher parts of this song, I sleep, but my heart wakes; that is, I rest from the cares of temporal things, and my heart watches in the contemplation of eternal goods. Likewise, if bodies must be cut for care, the bark of this plant, when put into wine, is given to drink so that, being asleep, they do not feel the pain. What the rationale of this nature signifies to be done in spiritual medicines is easily evident: for the soul languishes gravely that is subdued by great weights of vices; and it is offered as if to be treated by doctors when holy teachers urge it to resist carnal pleasures. But because it cannot be abandoned without great pain, that which was accustomed to be held with great love, it seems to be cut off from that which withdraws it from the long-established habit of allurements. But lest this kind of separation should seem intolerable to the languishing soul, a healthful potion must be given, through which it, usefully lulled, does not feel the pain of the cut. The eternal punishment of the Gehenna flame must be brought back to mind, which will perpetually torture souls neglectful of their salvation; the glory of the heavenly homeland must be brought back to memory, where the taken-up souls of the righteous will reign without end with Christ: for this indeed is the health-giving potion of doctrine, which redeems the soul, long languid from God, either lulled by this world or rather dead, so that it may very easily endure the removal of all the delights it previously adhered to, and even rejoice in their removal. Again, it is said that the mandrake heals those who suffer from nausea, so that they are neither able to contain themselves, nor are delighted to receive food. But the food of the soul is the word of truth, which those who are neither able to receive by hearing, nor keep accepted in the stomach of memory through hearing, suffer from a very dreadful and dangerous…
Song of Songs 8:1 — Commentary on the Song of Songs
And I will find you outside, etc. Surely he was within, because in the beginning was the Word, and the Word was with God, and the Word was God (John I). But so that he might also be found outside, the Word became flesh and dwelt among us (Ibid.). Indeed, the patriarchs saw, the prophets saw the Lord, but within, that is, in the contemplation of the spiritual mind, not in the gaze of the carnal eye. They saw him, but in an image, in the form of an angelic substance; but his very nature, which he showed through the angels as he wished, they could by no means see. Finally, the lawgiver himself, who merited to hear, "I will show you all good" (Exodus XXXIII), again heard, "You cannot see my face, for no one shall see my face and live" (Exodus XXXIII). Happy are they who merited to confer among themselves, "We have found the Messiah, which is called Christ" (John I), and again, "We have found him of whom Moses in the law, and the prophets, did write, Jesus, the son of Joseph of Nazareth." For it aptly applies to such, that he says: "That I may find you outside, and kiss you" (Cant. VIII). The Synagogue indeed kissed the beloved when found, in those who now, face to face, in the truth of assumed flesh, saw him, who merited to speak with him mouth to mouth. For this is the kiss, that is, the most loving gift of that mouth, and the exchange of mutual speech, which in this song the Synagogue sought above all, thus beginning: "Let him kiss me with the kiss of his mouth." Well indeed, by wishing, she adds, "And no one will despise me anymore:" for the Church was despised by external men, as if it were small and of no value, as long as it was confined to the narrowest limits of Judea; but when the Lord came in the flesh, she began to spread out through all nations, already made formidable to the world, as if she were about to fill the whole globe and overthrow the worship of all gods; for it was proven by the fact that a war was publicly declared against her by the whole world: in which war, however, she, either by living or by dying, overcoming, became even more fearful to the whole world. The Church was also despised by unclean spirits, because they boasted that they had deceived the human race and dragged them from their heavenly homeland into this exile and multifarious distress, and that there was no person who could exist entirely free from their dominance. But after the Mediator of God and men, the man Christ Jesus, came into the world, and being tempted, overcame the same enemy by whose temptation the first man was once overcome, he also went about doing good and healing all those oppressed by the devil, and at last by dying, destroyed him who held the power of death, and bringing with him the entire multitude of the preceding just from hell, led them to the joys of the kingdom which the first man had lost, and placed the sign of his victory on the foreheads of the faithful. The life of good men is no longer despised by them, because they see that they have been conquered through a man, and they grieve that the human race has been transferred to the kingdom which they lost through pride. It is also fitting to believe concerning the holy angels, that they despised the life of elected men less, after they saw God and their Lord loving the human race so much that he himself deigned to become man, to converse among men, and to die. Hence it is that before his incarnation, they patiently bore being worshipped by men; but in the Apocalypse, an angel forbids John, who started to worship him, saying, "See that you do not do that; I am your fellow servant, and of your brethren who have the testimony of Jesus: worship God" (Apoc. XII, 17). Hence, rightly sighing for the advent of the same Lord Jesus, that ancient multitude of the elect said, "Who will give you to me, my brother, that I may find you outside, and kiss you, and no one will despise me anymore?" Where it is aptly added:
Song of Songs 8:2 — Commentary on the Song of Songs
I will apprehend thee, etc. But thus the Synagogue speaks, as Paul says, We who live, who are left unto the coming of the Lord, shall not precede those who have fallen asleep (1 Thess. IV). He, though knowing certainly that he could not endure in the flesh until the day of judgment, yet on account of the fellowship of one and the same brotherhood, joins himself to the number of those who in the advent of the Judge will be found alive in the flesh. And here, therefore, the ancient people of God speaks from the perspective of that part of itself which would see Him appearing in the flesh: I will apprehend thee, and bring thee into my mother's house: I will receive thee with ready and faithful devotion as thou comest, and with eager desires I will embrace thy words, I will await thy promises, and after the dispensation of the flesh is completed, I will lead thee back to the heavens with joyous eyes, I will proclaim thee with a joyful voice to all. For this is the house of His mother, namely the happiness of the heavenly homeland, for the inhabitation of which human nature was created, to which, if no one had sinned, the whole human race would have passed from the delights of paradise, in which the first man was placed, without the intermediary of death. Into this house, therefore, the Church promises to bring her Lord, not able to achieve this by her own power, but desiring it to be fulfilled through her prayers, proclaiming it to be fulfilled or predicting it to be fulfilled; just as the Psalmist could exalt Him to the heavens, who nevertheless said, I will extol thee, O Lord, for thou hast raised me up (Psalm XXIX). Which is to say openly, Because thou hast deigned to take upon thee my human frailty, rightly do I profess the praises of thy power, who hast glorified this with the unfailing delight of my mind.
Song of Songs 8:3 — Commentary on the Song of Songs
His left hand is under my head, etc. By His left hand He designates the sacraments of His incarnation and the gifts of His presence; by His right hand, indeed, He symbolizes the rewards that the elect will receive in the future: among these is not only the vision of divine majesty, but also the glory of glorified humanity, and of the same one Mediator between God and men. Hence, the bride rightly desires His left hand to be placed under her head, while His right hand embraces her, so that now she may rest from worldly turmoil through His temporal aid and then enjoy His manifest vision perpetually. And indeed the eternal rest of the saints is never interrupted by any disturbance. Hence it is rightly said, And His right hand will embrace me, because certainly the presence of divine majesty will surround His own in the heavenly kingdom on all sides, lest any remembrance of misery or fear of an end should violate the happiness worthy of God. Hence also in the Apocalypse John says, And God will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away: and again: And night shall be no more. And they will need no light of lamp or sun, for the Lord God will give them light, and they shall reign forever and ever (Apoc. XXII). But indeed the rest granted to the faithful in the present can by no means be perfect, because the ancient enemy, death, is not yet destroyed. Hence it happens that often the blessed rest of the good, like the most pleasant sleep which makes their minds intent on divine matters almost insensible to this world, is disturbed by the attacks of the wicked, namely of those who, ignorant of the happiest rest, have rather accustomed themselves to remain awake through love of the fleeting world. And would that only those who openly belong to the world and attack the peace of the Church did so, and not even those who within her impede her spiritual endeavors with their carnal ways. But because she indeed also generates many such as these, the Lord admonishes them not to presume to disturb the minds of the faithful devoted to the Church's prayer, or reading, or other acts of piety, when, having heard the desire of her heart, He immediately added:
Song of Songs 8:4 — Commentary on the Song of Songs
I adjure you, daughters of Jerusalem, not to awaken, etc. For such souls are rightly called daughters of Jerusalem, because they are united to the body of the holy Church through the bath of regeneration, because they aspire to the heavenly kingdom, although on the foundation of right faith, they build not gold, not silver, not precious stones, but wood, hay, and stubble. Therefore, do not awaken, he says, the beloved with the tumult of carnal disturbances, and do not make her watch from the rest of her calm devotion, with which she delights to stand before the sight of her Creator. Until she herself desires, that is, until, having duly completed the services of divine worship, she herself, urged to return to the common care of human frailty, consents. And because, after Judea has flowed to the faith of the Lord's incarnation, a multitude of gentiles followed, and hastened to be partakers of the same grace, admiring her unexpected conversion, Judea suddenly exclaims.
Song of Songs 8:5 — Commentary on the Song of Songs
Who is this who ascends from the desert, etc.? But the Church of the gentiles ascends from the desert, because she who had been abandoned by her Creator for a very long time, now advancing with steps of faith and good works, has reached His grace, fulfilling the prophecy of Isaiah, where he says, "The wilderness and the solitary place shall be glad; and the desert shall rejoice, and blossom as the rose" (Isaiah 35). Overflowing with delights, namely those about which the bridegroom above says, "How beautiful and how charming you are, my love, in delights!" that is, in the desires of heavenly life. Leaning on my beloved: rightly leaning on Him, without whose aid she could not only ascend to the heights but could not even rise: for both the advancement of virtues and the very beginnings of faith we can only have by the Lord's granting. Therefore Judea marveled more at this grace of the new conversion of the gentiles, since she believed that only she and those who were received into her rite through the mystery of circumcision belonged to it, as the book of the Acts of the Apostles most openly testifies. Therefore, when she said with admiration, "Who is this who ascends from the desert, overflowing with delights?" she concluded with even greater admiration, leaning on my beloved. "My beloved," she said, meaning, "the one whom I thought loved only me and was unknown to other nations"; to which He, who is our peace, who made both one, and came to preach peace to us who were far off, and peace to those who were near (Ephesians 2), responded, reminding her to remember the grace by which she herself was rescued from gravest evils and brought to the way of truth, and to rejoice in the salvation of others as well, since the author of salvation and life is rich to all who call on Him.
Song of Songs 8:6 — Commentary on the Song of Songs
"Set me as a seal upon your heart," etc. Place me as a seal upon your heart, by thought; upon your arm, by action, so that charity from a pure heart, and a good conscience, and unfeigned faith (I Tim. I) may be within, and the same devotion of the heart, which the inner judge sees, may also be proven by good deeds visible to outward eyes, to the glory of the Father who is in heaven. He rightly says, Place me as a seal: for we often carry some sign tied to our finger or arm, by which we may be reminded of that thing whose memory we care to keep more frequently. Thus, the Lord also wishes us, by the present sign, always to be reminded to keep His commandments, according to what He Himself commands, saying about the law which He gave: It shall therefore be as a sign on your hand, and as a mark before your eyes for remembrance (Exod. XIII). And it comes to pass that if we continuously bear His memory in our breast, He who granted us this grace, being mindful of us eternally, may keep us happy with His presence in His heavenly kingdom, as if with the function of a seal, according to what He promises to the distinguished leader of His people, saying, I will take you, Zerubbabel son of Shealtiel, my servant, and I will make you like a signet ring, for I have chosen you, says the Lord (Haggai II). To the contrary, rejecting him who turned to apostasy after faith, He says, If Coniah son of Jehoiakim, king of Judah, were a signet ring on my right hand, I would still pull you off (Jer. XXII). Or certainly it should be more deeply understood, because a seal, where it is placed, is usually a sign of mysteries, of precious things, and those which ought not to be profaned; as it is written about the Lord, And He seals up the stars like under a seal (Job. IX): evidently so that they may not be opened or commanded except by the permission of Him who sealed them. Hence Abraham received the sign of circumcision, a seal of the righteousness of the faith which is in the uncircumcision; for by circumcision which he received in the flesh, it was signified that the faith which he had already received even before circumcision was effective for the purification of both heart and body; which faith we now have without fleshly circumcision, in which we are also justified, according to the prophet and apostle's saying, The just shall live by faith (Rom. I). Therefore, our Lord Jesus Christ should be placed as a seal upon our heart, as a seal upon our arm, so that we may know that everything He did or said in the flesh is heavenly and mysterious. For since He Himself is the power of God and the wisdom of God, we place Him as a seal upon our heart, when we learn the things He said as if they are truly divine words of wisdom; we place Him as a seal upon our arm, when we strive to hear and follow, as much as we can, the things He did, as if they are true examples of virtue. Again, we place the Lord as a seal upon our heart and arm, when we keep His commandments in the present for the reward of that which we are not yet able to see.
Song of Songs 8:7 — Commentary on the Song of Songs
Many waters could not extinguish love, etc. He calls the many waters and the rivers the onslaught of temptations, which either visibly or invisibly do not cease to attack the souls of the faithful: for they attempt to overcome them both through open adversaries of faith, and through false brethren, and through the hidden snares of the ancient enemy; yet they are not able in any way to capture with temptations the hearts that are accustomed to being rooted and grounded in love, for the firm promise of truth stands, which says: When you pass through the water, I will be with you, and the rivers will not overwhelm you (Isaiah 43); and in the Gospel about the house built upon the rock: When the flood came, it says, the river burst against that house and could not shake it; for it was founded upon the rock (Matthew 7); and since in whatever mind the love of eternal goods abounds, soon the love of fleeting things diminishes, rightly it is added:
Song of Songs 8:8 — Commentary on the Song of Songs
Our little sister, etc. And this is addressed by the Lord to the Synagogue, admiring the faith or reception of the Church of the Gentiles; with great dispensation, calling her their sister, that is, both His and the Synagogue's, so that the same Synagogue may recollect that the presence of its Creator was made through grace, and that it may rejoice more and more for the addition of the genuine society in grace. The sister, however, of the Lord the Savior is the entire Church gathered from both peoples, and each holy soul, not only because of the assumption of the same nature by which He also became human, but also by the grant of grace, by which He gave to those who believe in Him the power to become children of God, so that He who was the only Son of God by nature became the firstborn among many brothers by grace. Hence there is that most sweet saying of His to Mary: "Go to my brothers and say to them, I ascend to my Father and your Father; to my God, and your God" (John 20). Therefore, when He says, "Our little sister is immature and has no breasts," He designates the early times of the nascent Church of the Gentiles, when it was still small in the number of believing peoples, and less capable of preaching the word of God. Read the beginning of the Acts of the Apostles, which extends from the eighteenth year of Tiberius Caesar to the fourth year of Nero, and you will find that during the preaching of the apostles, many crowds from the Gentiles believed; yet you will not find that they preached during that entire time of about thirty years. For the Church of the Gentiles was still small and was not yet sufficient to generate or nourish through doctrine the sons of Christ. Therefore, the Lord admonishes the Synagogue, using fraternal charity, to rejoice in auspicious salvation, and to offer aid to its immaturity so that it can grow. To which He also adds:
Song of Songs 8:9 — Commentary on the Song of Songs
If she is a wall, let us build on it, etc. It is customary for the Lord Himself often to be designated in Sacred Scripture by the name of a wall or door. For He is rightly called a wall because He fortifies His Church on all sides, lest it be plundered by enemies; a door rightly, because it is only through Him that we enter either the fellowship of the Church or the ramparts of the eternal kingdom. For He says of Himself, I am the door of the sheep; if anyone enters by me, he will be saved (John 10). And again, No one comes to the Father except through me (John 14). The prophet, foretelling future gifts to the Church, says of Him: A wall and a rampart will be set within it (Isaiah 26). The wall indeed is He Himself appearing in the flesh; the rampart, however, is the revelation of prophecy, which by predicting Him to be incarnate from the world's beginning, greatly aided the structure of the Church. But He who, by appearing in the flesh, deigned to make the Church His sister, also granted her the participation of His name, so that she might also be called a wall and door: a wall indeed in those who, endowed with greater knowledge and power of the Spirit, are strong enough to fortify and defend the minds of the faithful from the incursions of error by resisting the weapons of iniquity; a door in those who, though less trained to repel the sophisms of heretics or pagans, are nevertheless wholesomely imbued with the simplicity of the Catholic faith, would open the entrance of the kingdom to those who wished by preaching, and lead them through the mystery of second regeneration into the courts of the heavenly life: just as He did not refrain from bestowing other names of virtues that undoubtedly specially pertain to Him to the more perfect members of His Bride. For instance, You are the light of the world (Matthew 10), and again, Behold, I send you out as sheep among wolves (Luke 10); although He Himself is the true light that enlightens everyone coming into this world (John 1). He is the immaculate and uncontaminated Lamb who took away the sin of the world. Therefore, if she is a wall, He says, our sister, let us build upon her silver bulwarks; as if He were openly saying, If the Church of the Gentiles is suitable in some of its members, having men apt to teach, either naturally clever or instructed by philosophical training, we should not by any means deprive them of the ministry of teaching truth, but rather assist them by giving them the sacred pages of Scriptures, so that they may more strongly and easily guard the weak from the traps either of deceiving doctrine or corrupting example. For indeed silver bulwarks are the sacred words of divine eloquence, about which it is said above, Your neck is like the tower of David, built with bulwarks, and about which in the psalm: The words of the Lord are pure words, silver tried in a furnace, proved in the earth (Psalm 12). If she is a door, let us panel her with cedar boards; if there are those in her who know how to imbue the little ones with the word of simple doctrine, and lead them into the inner parts of holy conversation, let us propose to them the unfading examples of former just ones, by which they may more effectively fulfill the office entrusted to them: for it is often said that the virtues of the chosen are signified by cedars. Indeed, the figure of the boards expresses the width of their hearts in which they receive the memory of heavenly words; about which the prophet says, I run the way of Your commandments, for You have enlarged my heart (Psalm 119). It was fitting that the Apostle desired his listeners to be adorned with these boards, when he said: Our mouth is open to you, O Corinthians, our heart is enlarged. You are not restricted by us, but you are restricted in your own affections; but having the same recompense, I speak as to my children, you also be enlarged (2 Corinthians 6). Wherefore Solomon also admonishes the lover of wisdom, saying; Write her on the tabl…
Song of Songs 8:10 — Commentary on the Song of Songs
I am a wall, and my breasts are like towers, etc. I am rightly called a wall, because I am built of living stones, because I am united by the glue of charity, because I am placed upon an immovable foundation, and because I cannot be overthrown by any battering ram of a heretic. The firm foundation of God stands, having this seal, "The Lord knows those who are His." But there are also among us those who, endowed with greater grace, transcend the general life of the faithful by the special height of their virtues as much as a tower surpasses a wall, and who nourish the little ones and those still weak in faith with the milk of simpler exhortation, as though with breasts, and who repel all the darts of the perverse with their excellent power of speech, like a firm tower: all of which I could not have by my own freedom of will, but I received before Him, as one finding peace, by His gracious gift, that is, from the time He deigned to grant me the gift of His peace through the word of reconciliation. For neither by my own effort was I able to come before Him, from whom I had greatly departed, nor to recover the peace I had lost; but I most gratefully accepted the peace offered freely by Him. From the time He generously granted me this gift, I immediately grew in the virtues, and I profess that I am rightly compared to a wall, and that my breasts are like the towers, since I steadfastly repel hostile forces from harming that city, and I strive to raise new peoples for it always: because I could not have done this except through the gift of the peace granted by Him, I am pleased to speak further of the power of His peace.
Song of Songs 8:11 — Commentary on the Song of Songs
Solomon had a vineyard in Baal-Hamon; he leased the vineyard to keepers; everyone was to bring a thousand pieces of silver for its fruit. My own vineyard is before me. You, O Solomon, must have a thousand, and those who keep its fruit two hundred. Speaking of this, the Church, or the Synagogue, which he saw to be emulated by her or, to say more gently, marveling at her conversion to the Lord, or indeed to her maidens, whom she was accustomed to call daughters of Jerusalem by this song. The Peaceful one, however, whom she names, is her spouse and beloved, the Father of the future age, the Prince of peace (Isaiah 9), whose figure Solomon presented both in the peaceful state of his kingdom and in his name itself. In whose peace the vineyard existed, because by His grace the Catholic Church was established throughout the world. It is mentioned in many passages of Scripture, but most clearly in the Gospel parable where it is written: "The kingdom of heaven is like a man who was a householder who went out early in the morning to hire laborers for his vineyard," etc. (Matthew 20); where by the laborers of the first, third, sixth, ninth, and eleventh hour it is clearly expressed that the one and the same Church of Christ, throughout the entirety of this age, which is signified by one day's duration, is tirelessly cultivated by the labor of spiritual teachers. Likewise, there was a vineyard for the peaceful one in it, that is, in that peace about which He had foretold that it would be made in His presence, as if finding peace; because whoever neglects to have peace does not belong to the Church of Christ, even if he seems to confess Christ and obey His commands. For in peace is His place established. And the Apostle says, "Follow peace with all men, and holiness, without which no one will see God" (Hebrews XII); The society of this peace is set before us by the very sight and form of a most beautiful vineyard, which, to use the words of blessed Ambrose, "first plants a living root for the imitation of our life; then, because it is of a flexible and fragile nature, it clings with tendrils, like certain arms, to whatever it grasps, and with these raises and lifts itself." The people of the Church are like this, who are planted with a root of faith and restrained by the shoot of humility, and lest they be turned away by the storms of the world and driven by tempest, they embrace those around them with tendrils and circles, as if with the arms of charity, and rest in their union. This vineyard is cultivated when we are relieved from the burden of worldly concerns. For nothing burdens the mind more than such anxiety and desire, whether for money or power. A cultivated vineyard is supported so that it may be elevated when our affection is raised by the example of the saints, and does not lie low and despised, but each mind lifts itself to higher things, daring to say: "Our conversation is in heaven" (Philippians III). This vineyard has peoples, because the holy Church is gathered not from one Jewish nation, but from the peoples of all nations. The Church of the Gentiles was especially added for this reason, to teach that it could belong to this vineyard, and that Judea should not glory in the exclusivity of the divine knowledge given to it; for the Psalmist says, "Praise the Lord, all you nations" (Psalm CXVI). And Moses himself foretold, "Rejoice, O nations, with His people" (Romans XV). Since the Lord greatly cares for this vineyard so that it may be kept undefiled, and there is great necessity for men to participate in it, it is rightly added:
Song of Songs 8:12 — Commentary on the Song of Songs
My vineyard is before me, etc. "Truly," he says, "you have been proven worthy because I have entrusted my vineyard to guardians, who would cultivate it with their words and examples alike. But you should know that I have entrusted its care to the same guardians in such a way that I, nonetheless, incessantly observe what is happening in it, with what spirit, with what industry each person works in it; I watch how many covert attacks, how many open conflicts it endures from adversaries. And what more? Behold, I am with it all days until the end of the world. But when this will have appeared, then I will render fitting rewards to everyone who works in my vineyard, or for my vineyard, or against my vineyard. For those who have dispensed all that they had or could have acquired in the world for its fruit, that is, for the hope of the heavenly inheritance, have given to the poor, will certainly attain the realization of their hope; indeed, they will receive greater gifts in the heavens than they could have hoped for, since neither eye has seen, nor ear has heard, nor has it entered into the heart of man, what God has prepared for those who love Him. But those who were guardians of the same vineyard by preaching or by shining through higher deeds will be given a double reward above other just ones. Thus, it is said to Daniel through the angel, 'And those who are wise shall shine like the brightness of the firmament; and those who lead many to righteousness, like the stars forever and ever' (Dan. XII). And this is also what here those who contemn transient goods for the sake of eternal perception, who, due to the unanimity of hope, are deemed by the title of a single man. 'A thousand,' he says, 'are yours, O peaceful ones,' and immediately he explained what greater reward is reserved for those who maintain the state of the Church with greater industry by adding: 'And two hundred for those who keep its fruits.' For a thousand and a hundred each being a perfect number, are rightly understood to be set for the perfection and fullness of eternal retribution. Indeed, two hundred, that is, a doubled hundred, designates greater rewards for perfect doctors; of which the Apostle speaks, even of those to be begun in this life: 'Let the elders who rule well be considered worthy of double honor, especially those who labor in the word and doctrine' (I Tim. V). Therefore, he says, 'a thousand of yours are peaceful; a thousand of yours are silver, which you have brought for the fruit, peaceful in receiving my vineyard with me,' that is, preserved in their full number. Nor is it in any way for you to fear that you might lose any of the good works you have done through forgetfulness or through the ignorance of the just judge." For I come to consider the deeds and thoughts of men, that I may gather them with all nations and tongues, and render to each according to their own body, as they have done. Likewise, because peacemakers are called such from their habit of making peace, just as those are called peaceful who uphold the laws of peace, peacemakers are the saints of silver who contribute through truth, for they open the path to the vision of eternal peace, which is customary to be expressed by the name of the heavenly city and mother of us all, the new Jerusalem. And two hundred to those who guard its fruits; it is understood, Silver peacemakers, that the full sentence be: Your silver peacemakers are a thousand, and two hundred silver peacemakers to those who guard its fruits; for those who undergo double labor in the present, both by living soberly, justly, and piously, and by ensuring the fruits of the church do not fail and are not seized by enemies, protecting them through their preaching, surely attain double rewards in the future. Therefore, the same distributor of gifts soon encourages his church, or any soul devoted to good deeds, to persist as much as they can in preaching the word of truth. Dwelling, he says, in the gardens of a friend, li…
Song of Songs 8:14 — Commentary on the Song of Songs
Flee, my beloved, etc. This phrase can rightly be understood both concerning the triumph of the Lord's ascension and concerning those things which occur daily in the Church. For the beloved flees after speaking to the bridegroom and his sister, because, having completed the dispensation of our Redemption, he returned to the heavens. He is likened to a roebuck and to a young stag upon the mountains of spices, because he most frequently appears through the grace of compunction in the hearts of his faithful, who are mountains of spices, because, despising lowly desires, they are held by the love of heavenly things, and purged of the stench of vices, they are filled with the special fragrance of virtues, saying with the Apostle, "But our conversation is in heaven" (Philippians III); and, "We are a sweet savor of Christ" (II Corinthians II). And indeed it is fitting that at the end of this sacred song, mention is made of his ascension and the ensuing grace, because a little earlier, the joys of his incarnation had been desired by the bride, saying, "Who would give you to me, my brother, sucking the breasts of my mother?" The fruit of his passion had also been brought forth, with him saying, "I raised you up under the apple tree." And again, "For love is strong as death." Therefore, flee, my beloved, she says, and be like a roebuck or a young stag upon the mountains of spices: as if to say openly, "Since appearing in the flesh, you have deigned to confer upon me the precepts and gifts of heavenly life which I always desired, now, the task of the holy dispensation having been completed, return now to the heights, to the bosom of the Father; yet, I beseech you, do not entirely withdraw from me the light of your frequent visitation; but just as a roebuck or a young stag, which, though they are untamed animals, not accustomed to human access, yet are often seen on the mountains, so I ask you to remember to act with me, such that although you remain in the heavens bodily and do not return to human dwellings, you nevertheless provide me with the frequent aid of your divine presence. For in this way alone can I accomplish that great command which you gave me as a final farewell, that I always inhabit the gardens of virtues, always make my voice of confession and preaching heard to you. Moreover, this sentence can also, as we have said, be not inappropriately understood concerning the daily state of the holy Church. For the beloved indeed flees from the bride inhabiting the gardens whom he was addressing, when to a mind intent on good actions, either the grace of virtues, which he used to bestow, is temporarily withdrawn, or he submits it to the storms of temptations for testing, so that she is rightly compelled to say, "How long, O Lord, will you forget me? Forever? How long will you turn your face away from me?" etc., until the end of the psalm (Psalm XII). He is compared to a roebuck and a young stag on the mountains of spices; when again, as he himself judges it opportune, he places himself in the light of his protection, either lifting the peril of besetting temptations or restoring customary gifts of virtues which seemed to have been withdrawn. For, to pass over greater and more substantial charismata, as an example, healing the sick, raising the dead, casting out demons, a sure knowledge of secrets, a bright contemplation of heavenly joys and other such things, which even in the most exceptional members of the Church can hardly always be present. For it is evident concerning our smallness, because we can by no means always persist in the sweetness of prayers in the same and indistinguishable way, to shed tears either for the awareness of our guilt or for the desire of the heavenly homeland, to sympathize with a suffering neighbor, to resist pressing temptations; so that sometimes, much striving, we cannot use these goods, and at other times, even with less effort, we achieve abundance of them. What is to be made of this, unless becau…
TOB 1:2-3 — Commentary on Tobit
And indeed Tobias was captured... he did not forsake the way of truth. This captivity made by the king of the Assyrians designates that captivity of the human race, by which through the king of all the wicked, that is, the devil, it was cast out from the habitation of the heavenly fatherland and was transferred into the pilgrimage of this exile.
TOB 1:3 — Commentary on Tobit
Tobias imparted all that he could have daily with the captive brothers, etc. And the people of Israel, in their teachers, ministered the alms of the word of God not only to the rough listeners of their own nation but also to those who from the nations wanted to convert to their way of life. For whatever natural good they could have, which was not taken away by the conquering enemy, all this they showed to their own as an example of virtue. But they also always gave some portion of salvific knowledge to the Gentiles; which is Tobias ministering the tithe of his substance to the strangers.
TOB 1:5 — Commentary on Tobit
Because when all were going to the golden calves, etc. For Jeroboam, who fabricated golden calves for the deception of his subjects, expresses the author of idolatry.
TOB 1:9 — Commentary on Tobit
Tobias, after he became a man, took a wife, Anna, from his own tribe, etc. And the same people, after they grew up and were multiplied in Egypt, took a synagogue instituted with legal ceremonies through Moses.
TOB 1:14 — Commentary on Tobit
Tobias gave ten talents of silver to Gabael, his needy compatriot, under a bond. And the people of God entrusted the knowledge of divine law, which is contained in the Decalogue, to the Gentiles through the Seventy Interpreters, so that through this they might free them from the poverty of unbelief. He gave it under a bond, that is, under the condition of returning it, once he himself became rich, or the one who gave it would demand it back. But the Gentiles received the word of God from the people of Israel through interpretation, which they now understand spiritually after the incarnation of the Lord, and they practice to acquire the riches of virtues; they repay the lender when, at the end of the world, they receive the believing Jews into the unity of the Church, commit to them the sacraments of Christ for their salvation, and also unlock the mysteries of the Scriptures.
TOB 1:18-20 — Commentary on Tobit
Tobias is ordered by the king to be killed, and all his property to be taken away because of the good he had done, etc. And the devil strove to destroy the people of God with spiritual death through idolatry, and to take away all the riches of virtues from them, but he could not; because there were many holy teachers among them who provided for and protected their life and salvation.
TOB 1:21-22 — Commentary on Tobit
But after the king was killed by his sons, all his possessions were restored to Tobias. Because after the devil was often overcome, and condemned for his crimes, which he generated like a wicked offspring, prosperity returned to the people of God. We also see the state of the Church fluctuating through these struggles after the incarnation of the Lord.
TOB 2:8-14 — Commentary on Tobit
Tobias' relatives mocked him, and his wife reproached him, as if he had served God in vain. Rebuking and instructing them, he turned to God in prayer. In that people, there were some who, with foolish rashness, insulted the miseries of the people, which now differed greatly from the former happiness of the holy fathers, who once served God sublimely among them. The same people diligently cared to correct them through their teachers and chosen ones and turned themselves to implore God's mercy for the attainment of eternal life. It should not be seen as inappropriate that the same Tobias, both blind and preaching the word of God, is said to signify both the reprobate and the elect. For even the patriarch Jacob, wrestling with the angel, was made both lame and blessed; signifying, in his lameness, the unfaithful of his people, and in his blessing, the faithful.
TOB 2:9-10 — Commentary on Tobit
Tired from burial, Tobias came into his house, . . . . . and became blind. Do not be surprised, reader, that sometimes good deeds symbolically signify evil, and sometimes evil deeds signify good things. If this were not allowed, God would never be written with black ink but always with bright gold, because He is light. But even if you write the name of the devil on a white stone, it still signifies deep darkness. Therefore, blind Tobias signifies what the Apostle says, "Blindness has happened in part to Israel" (Rom. XI). He was tired from burial and became blind, because he who persists tirelessly in good works is never deprived of the light of faith. Spiritually, he lies and sleeps tired, who neglects to watch and stand in faith, to act manfully, to be strengthened. To him well applies the apostolic word: "Awake, O sleeper, and arise from the dead, and Christ will give you light" (Eph. V). Swallows, because of their light flight, represent pride and lightness of heart, whose impurity quickly blinds those over whom they rule. For it is as if one sleeps under the nest of swallows, who incautiously subjects his mind to lightness, wantonness, and pride. This blindness, however, prevailed over the people of Israel, especially with the imminent coming of the Lord in the flesh, when they were oppressed by the yoke of Roman servitude and violated the commandments of the divine law by living wickedly.
TOB 3:7-8 — Commentary on Tobit
Sarah, the daughter of Raguel in the city of the Medes, who had been given to seven husbands, and the demon killed them as soon as they went in to her. This symbolically announces the multitude of nations, whose teachers only knew the life of this age, which revolves in seven days, and could say nothing about eternity. Therefore, all of them were seized by the devil, as they were slaves to idolatry, until our true spouse, the Lord, came, who joined her to himself through faith, after overcoming the enemy; just as Tobias took Sarah as his bride after the demon was bound, by the command and cooperation of the archangel, through whom the divinity of our Savior is fittingly signified, just as his humanity is signified by Tobias. Nor should one be surprised that we say that the one person of the Mediator between God and men is symbolized by two persons, namely the angel and the man, who has read in the expositions of the venerable Fathers that his one person suffering for the salvation of the world is prefigured in Isaac, who was offered by his father on the altar, and in the ram, which was sacrificed. He who was killed as a sheep in his humanity, remains impassible in his divinity with God the Father, just as Isaac returned home alive with his father. For if the ram aptly designates the humanity of Christ, the man signifies the divinity; why should not the man much more aptly signify the humanity, and the angel the divinity?
TOB 3:17 — Commentary on Tobit
Therefore, the holy angel of the Lord, Raphael, who is interpreted as the medicine of God, was sent to free both Tobias from blindness and Sarah from the demon. The Lord was sent into the world, who said of himself, "It is not the healthy who need a doctor, but the sick" (Luke IV); who also redeemed the Jewish people from the darkness of disbelief, and the gentiles from the bondage of idolatry. Of whom the prophet said: "And his name shall be called the Angel of Great Counsel" (Isa. IX).
TOB 5:4 — Commentary on Tobit
The angel appeared to Tobias and offered himself as a companion, through whom he would accomplish great things for the people to whom he was sent. And the Son of God assumed a man, in whom, visibly conversing with men, he would save the human race.
TOB 5:6 — Commentary on Tobit
The angel promised Tobias to lead his son to the city of Rages in the Medes, and to bring him back to him. The Lord promises to the believers from the Jewish people, although the same people are in large part blinded, that he will reveal the mysteries of his incarnation to the Gentiles, and again at the end of times, he will more broadly open the same to his people from whom he had taken flesh, accompanied and effected everywhere by the faith in his divinity. He speaks of the leading to the Medes: "And I have other sheep that are not of this fold; I must bring them also, etc." (John X). The Apostle speaks of the return: "Until the fullness of the Gentiles comes in, and so all Israel will be saved" (Rom. XI).
TOB 5:9-10 — Commentary on Tobit
Tobias brought the angel to his father, who greeted him, saying: "May joy be with you always." To which he replied: "What joy will there be for me, who sit in darkness and do not see the light of heaven?" He said, "Be of strong spirit, it is near that you will be healed by the Lord." And our Lord, through the miracles he performed in the flesh, showed the people of the Jews, from whom he had taken flesh, that he himself is the Son of God, and the angel, that is, the messenger of the Father's will. To whom he also proclaimed the joy of eternal salvation, saying: "Repent, for the kingdom of heaven is at hand" (Matt. III). And to those despairing of acquiring the heavenly light: "I am," he said, "the light of the world; he who follows me will not walk in darkness but will have the light of life" (John VIII).
TOB 5:11-12 — Commentary on Tobit
When Tobias asked the angel where he was from, he said: "I am Azarias, the son of the great Ananias." Azarias means "the Lord is my helper," Ananias means "grace of the Lord." And the Lord intimates to those who believe in him that he is the one whom the prophet, desiring his coming, sang: "Be my helper and my deliverer, O Lord, do not delay" (Psalm LXIX). Of whom also the evangelist says: "And we saw his glory, the glory as of the only begotten from the Father, full of grace and truth" (John I).
TOB 5:16 — Commentary on Tobit
Then, having prepared everything to be carried on the way, Tobias said goodbye to his father and mother, and they both walked together. With the Lord appearing in the flesh, all things that pertained to the redemption of the world and by which the faith and life of the holy Church would be nourished and strengthened, until the end of the way of this age, were prepared; that is, his virtues, doctrine, temptation, passion, resurrection, ascension, sending of the Holy Spirit, faith of believers, and persecution by unbelievers. Having accomplished these in Judea, the Mediator of God and men preached through the apostles to the people and the synagogue, from whom he had taken the origin of the flesh, the joys of heavenly salvation and peace. And to those who wished to believe and receive, he granted these things through himself, and thus he came to the salvation of the Gentiles in those same his teachers.
TOB 6:1-2 — Commentary on Tobit
Tobias, guided by the angel, stayed the first night near the river Tigris; and he went out to wash his feet, and behold, a huge fish came out to devour him. Here again, the sacrament of the Lord's passion is more clearly signified. The huge fish, which was killed by Tobias when it attempted to devour him, as taught by the angel, represents the ancient devourer of the human race, that is, the devil, who, while seeking the death of our Redeemer in the flesh, was captured by the power of divinity. The river Tigris, named for its swift current from the swift beast, the tiger, indicates the course of our death and mortality. In which the huge fish was hiding, because the invisible seducer of the human race held dominion over death. Tobias stayed by the streams of the Tigris, because the Lord, appearing in the world, lived among sinners and mortals, but the wave of sin did not touch him, nor did the prince of darkness find anything of his own in him. Tobias went out into the river to wash his feet; and the Lord accepted death, to which he owed nothing, so that he might cleanse all the faithful, namely his members, from the contagion of sin and death. The fish came upon Tobias, desiring to devour him; and the devil came to the Lord suffering on the cross, seeking if he might find any sin in his soul.
TOB 6:1 — Commentary on Tobit
Therefore, Tobias set out, and the dog followed him. When the Lord came to save the nations, his holy preachers followed in his footsteps, because they fulfilled what he commanded: "Go and teach all nations" (Matt. XXVIII). Indeed, the Lord first filled the house of Cornelius with the Holy Spirit, and then Peter washed it with water (Acts X). The doctors are called dogs because they defend the house, substance, and spiritual sheep of their Creator from thieves and beasts, that is, from unclean spirits and heretical men.
TOB 6:2 — Commentary on Tobit
Terrified by the fish, Tobias cried out with a loud voice, saying: "Lord, it attacks me." And the Lord, at the imminent moment of death, began to fear and be troubled, not fearing the devil, but the death that entered the world through the envy of the devil (Wis. II), trembling with the natural frailty of the flesh; hence he prayed that if possible, the hour might pass from him (Mark XII). And he said: "Abba, Father, all things are possible for you, remove this cup from me; yet not what I will, but what you will" (Luke XXII).
TOB 6:3 — Commentary on Tobit
The angel said to Tobias, "Take hold of the fish's gill, and draw it to you." The Lord took hold of the devil, and he who sought to capture him in death was himself captured and defeated by dying. He took hold of its gill so that with the right hand of his power he might separate the most wicked head from the deceived body, that is, he might remove the wickedness of the ancient enemy from those whom he had wrongly joined to himself and made almost one body with himself, and insert them into the body of his church as a kind Redeemer. For the fish has a gill at the boundary between its head and body. Just as our Lord is the head of his church, and the church is his body; so the devil is the head of all the wicked, and all the wicked are his body and members. Therefore, the Lord took hold of the gill of the huge fish, and drew it to himself, and cast it on dry land, because by breaking the power of the devil, he confidently led them openly and rescued from the power of darkness those whom he foreknew to be children of light.
TOB 6:4 — Commentary on Tobit
Then the angel of the Lord said to him, "Gut this fish, etc." The Lord gutted the fish when He revealed the devil's wickedness more broadly to the saints, and as if eviscerated the hidden schemes of his plots. He kept the heart for Himself, because He wrapped up his cunning in the holy books; about which it is written, "Now the serpent was more cunning than any beast of the field" (Gen. III). And Paul also said of this heart: "For we are not ignorant of his designs" (II Cor. II). He also kept the gall, because He wanted it to be written and preserved how furiously he raged against the human race for the sake of caution. He also kept the liver, because He deigned to make known to us, through the doctors of truth, the devil's malicious plans against us. They say that by the heat and power of the liver, the hidden parts of consumed food are digested and reach the stage of digestion. When we diligently inquire by careful thought how the things we intend to do should be accomplished, it is as if we digest the food taken into the stomach by the heat of the liver.
TOB 6:5 — Commentary on Tobit
Tobias roasted the fish's flesh, etc. Whatever they took from the fish signifies those who are transferred from being members of the devil to being members of Christ, that is, those converted from unbelief to faith. What they left behind signifies, on the other hand, those who, having heard the word of God, prefer to remain among the dead and decaying members of their deceiver rather than return to the fellowship of the Savior. He roasted its flesh in those whom he found carnal, but by the fire of his love, he made them spiritual and strong. Indeed, the Holy Spirit descended on the apostles in the appearance of fire. "The rest," he says, "they salted," which pertains spiritually to the teachers, to whom it is said: "You are the salt of the earth" (Matt. V). They salted them, that is, Tobias and the angel; for the same Mediator between God and men both taught the apostles humanly by speaking and divinely gave them the salt of wisdom in their hearts.
TOB 6:10 — Commentary on Tobit
The angel suggests to Tobias that, upon entering the house of Raguel, he should ask for his daughter Sarah as his wife. Raguel signifies the people of the Gentiles, whom the Lord deigned to visit through His preachers, so that He might take a bride for Himself from among them, that is, make the Gentiles His Church. The name Sarah is also fitting for the Church, due to Sarah, the wife of the patriarch Abraham, who gave birth to Isaac, the son of promise, that is, the free people of the Church. The name Raguel, which means "God's pasture" or "God's friend," designates the people who, having overcome the deceit of the devil, bind themselves and theirs to the fellowship of the Lord, who can say: "The Lord is my shepherd, I shall not want" (Psalm 23). And who deserves to hear: "I no longer call you servants, but friends" (John 15).
TOB 6:11 — Commentary on Tobit
"To you belongs all his substance." And the Father to the Son: "Ask of me, and I will make the nations your heritage, and the ends of the earth your possession" (Psalm 2).
TOB 7:1 — Commentary on Tobit
They entered Raguel's house, who received them with joy. The Lord visited the people of the nations through the teachers of His word, who were gladly received in many places, as the Acts of the Apostles testify.
TOB 7:11-12 — Commentary on Tobit
When asked for his daughter, Raguel at first feared, knowing what had happened to those seven men; but the angel teaching that the unclean could not possess her, while Tobias, who feared God, could, he soon consented to give her. The people of the Gentiles, hearing the word of faith and admonished by the apostles to make the Church of Christ from their progeny throughout the world, could not accept the laws and customs of the new faith without certain exploration; knowing that for many former times they had teachers, who, as if comprehended in the number seven, knew only the joys of this life, saying nothing certain about eternal things, and therefore, without the hope of immortal life, the destruction of eternal death had seized them. But with the inner truth itself teaching, which sounded outwardly through the mouths of the doctors, they finally understood that it was necessary for fools to say foolish things and for those who did not know the true Lord to perish; but by right, the Creator of the world coming into the world should take up the governance of the world. And confessing faith in Christ, they rejoiced to be sanctified by His sacraments.
TOB 8:2 — Commentary on Tobit
Tobias, being brought into Sarah's chamber, took out part of the liver from his bag, etc. And the Lord, about to receive the Church from the Gentiles, in the first beginning of its dispensation, commands that in each believer Satan and all his works, and all his pomps be renounced; and then to confess the faith of the Holy Trinity for the remission of sins, which is to burn the innermost bowels of peace with living coals.
TOB 8:3 — Commentary on Tobit
When these things were done, the angel, seizing the demon, bound him. For after the renunciation of the devil, and after the confession of the right faith, follows the remission of sins, the demon having been expelled through the water of baptism. He bound him, because he restrained him from harming the faithful; though he is sometimes permitted to tempt them, so that they may be tested, he is nevertheless forbidden to overcome them lest they fall away from the faith. He bound him in the desert of Upper Egypt. Both the desert and Egypt signify the hearts of the unbelievers, which are deserted, that is, abandoned by God, being unworthy of His habitation. And these are the same as those darkened by the shadows of their infidelity, according to the interpretation of the name Egypt. And rightly, the one who is deserted by the grace of divine light is filled by the prince of darkness. Therefore, the angel, having seized the demon who wanted to kill Tobias, bound him in the desert of Upper Egypt; because restrained from seizing the faithful, who are members of their Redeemer, the same Lord and Redeemer permits the devil to dominate only the unbelievers. In whom He also keeps him bound; for he is not allowed to harm even those impious ones he possesses as much as he desires with his insatiable fury.
TOB 8:9-18 — Commentary on Tobit
Meanwhile, around the crowing of the rooster, Raguel, fearing that Tobias might have been killed by the demon, dug a grave with his servants; but when he soon learned of his safety, he ordered the grave to be filled again. The crowing of the rooster is the sound of the preachers, who, when they were proclaiming to the world that the morning and true day of faith would come after the darkness of error, there were some among the Gentiles who doubted whether the Lord had truly conquered the ancient enemy, and therefore thought it better to bury and hide the faith of His name; but afterwards, when they recognized the light of truth, as the dawn was advancing and the crowing of the rooster, that is, the voice of the doctors, became more frequent, who were accustomed to lift themselves up with the flight of an eager heart to heavenly desires, they drove away all the clouds of doubt from their minds, and truly recognized that Christ, having overthrown the enemy, is the spouse of the holy Church.
TOB 8:19 — Commentary on Tobit
Raguel, rejoicing over the life of Tobias and the union and marriage of his daughter, had two fat cows and four rams killed, and prepared a feast for all his neighbors and friends. The Gentile people, rejoicing over the faith of Christ and the calling of the Gentiles to God, were so advancing in the Lord that even from their number some became teachers, and later also martyrs. They are indeed cows because they bear the light yoke of the Gospel; because they also beget and nurture those who advance to bear the same yoke by preaching. They are also rams because they are fathers and leaders of the peoples, about whom it is said: "Ascribe to the Lord the offspring of rams" (Psalm 29). They are fat cows because the doctors are filled with the grace of heavenly delight. Of which the Psalmist prays: "My soul shall be filled as with marrow and fatness" (Psalm 63). The two cows are killed because whoever for Christ either voluntarily mortifies their own body to become a living sacrifice or hands it over to the infidels to be killed: such have learned to stand against the enemy with the weapons of righteousness, on the right and on the left, that is, in prosperity and adversity. The four rams are killed because the holy doctors and martyrs preserve the four books of the holy Gospel in faith and work, because they are fortified with the four principal virtues, prudence, courage, temperance, and justice; because they establish the flock of Christ throughout the whole world, which is distinguished by four regions. Raguel had the cows and rams killed because the Gentile people taught those who came to the faith from their stock to be such that the excellence of their virtue would make them temptations for the enemy, and when tempted, he would not overcome them but make them victorious martyrs. Or certainly, he himself caused to be killed those who taught to crucify their flesh for Christ with its vices and desires. By whose death he prepared a feast for all his neighbors, because the progress, life, passion, and crown of the saints bring joy to many, and they receive them as if they were a feast, being refreshed by their examples.
TOB 8:20 — Commentary on Tobit
And Raguel urged Tobias to stay with him for two weeks. We also implore our Lord, praying that He may remain with us until we attain the perfection of holy rest through the grace of the Holy Spirit, so that we may rest from servile acts, that is, sins in the body, and from evil thoughts in the mind; and may He rest in our heart and body, He who said, "On whom will my spirit rest, but on the humble and quiet one who trembles at my words?"
TOB 9:1-2 — Commentary on Tobit
Tobias asks the angel to take animals or servants, go to Gabael in Rages of the Medes, give him his promissory note, and receive the money from him, and invite him to his wedding, and he agrees. The faithful, namely the members of Christ, ask the Lord to take some of the believers and entrust them with the duty of preaching the word, and that He Himself might come in them to gather into His faith the nations that have not yet received the mysteries of faith, but have only heard of it by reputation; and He might graciously grant that they, through obedience of faith, return the talent of the word they learned by reputation; and they too might be gathered to the wedding of the holy Church, in which Christ is the bridegroom, in which He made new wine from water, that is, gave the spiritual understanding of the law, by believing and living rightly. And the Lord does not refuse, but receiving the prayers of those who ask well, daily gathers new peoples into the Church. It can be understood spiritually, as said above, about those nations which received the letter of the law through the seventy translators: and therefore they could sooner accept the faith, as they held it in known books.
TOB 9:5-6 — Commentary on Tobit
Therefore, Raphael, taking four of Raguel's servants and two camels, went to Rages of the Medes; and, informing him about everything concerning Tobias, received the money and brought him with him to the wedding. Raguel's servants and camels are preachers chosen from among the Gentiles, through whom the Lord also gathers others. Servants, because they serve the necessity of those to whom they preach the gospel. Camels, because they bear the burdens of their weaknesses with fraternal submission of charity. Why there are four servants and two camels was shown above, where two cows and four rams are killed. Such, with the help of Raphael, bring Gabael to Tobias's wedding when holy preachers, with divine assistance, gather new peoples into the unity of the Church of Christ.
TOB 10:1-7 — Commentary on Tobit
Because of Tobias's delay due to the wedding, his parents were saddened that he did not return to them on the appointed day. And now, as Christ tarries among the Gentiles through faith in the Church gathered from the Gentiles, whoever among the Jews individually converts to faith in Him are greatly grieved; because the Lord delays His coming to save them, being retained among the Gentiles. This well suits what his mother, poor and as if bereft of both husband and son, said with much sorrow: "Alas, alas, my son, why did we send you to travel, the light of our eyes, the staff of our old age, etc." And Tobias, consoling her, responds: "Be quiet and do not be disturbed, our son is safe, etc.," suits those same ones who now believe among the Jews; who still console themselves and their own with this, that truly a time will come when the Lord will return to them, and then all Israel will be saved; knowing that the Lord, who promised this, is faithful. For as we taught above, the same Tobias, by his blindness, signifies the unbelievers, and by his faith, the believers, according to the customary manner of the Scriptures.
TOB 10:8-9 — Commentary on Tobit
Raguel asks Tobias to stay with him for a longer time, but he is not heard, with Tobias saying: "I know that my father and my mother are now counting the days, and their spirit is tormented within them." And when the fullness of the Gentiles has come in, no one will be able to prevent God from granting salvation to Israel and removing the blindness that has happened in part. For divine mercy remembers that there is great sadness and continuous sorrow of heart for those who believe from among the Jews because of the blindness of the unbelievers, who are their relatives according to the flesh, who are Israelites.
TOB 10:10-12 — Commentary on Tobit
Therefore, Raguel sent Tobias back to his parents, giving him Sarah with much substance. In the end, the teachers of the Church send Christ back, with the Church itself full of the riches of virtues, to enlighten with faith and enrich with the substance of good works the Jewish people, from whom He took His flesh.
TOB 11:3 — Commentary on Tobit
The angel and Tobias went ahead to his parents; then his wife followed with substance and her family. After the divine grace, the illuminator, precedes to enlighten the blindness of the Jewish people, and they recognize in their writings that Christ is true God and man, and after the acknowledgment of the true faith, as if seeing the angel and their son whom they had not seen for a long time, rejoicing greatly; thus finally they join themselves to the holy Church, which is gathered from the Gentiles, in the participation of heavenly mysteries.
TOB 11:4 — Commentary on Tobit
As they approached the house, the dog that had been with them on the journey ran ahead and, as if acting as a messenger, joyfully wagged his tail. The figure of this dog, which is a traveler and a companion of the angel, is not to be despised. The dog represents the teachers of the Church, who, as we taught above, often fight against heretics, driving away the grievous wolves from the fold of the Chief Shepherd. To them, it is fitting that dogs naturally repay kindness with gratitude and keep vigilant watch for the safety of their masters. Therefore, the dog runs ahead because he first announces salvation to the house, and then the Lord, the illuminator of the world's hearts, follows. It beautifully says "as if acting as a messenger" because indeed every faithful teacher is a messenger of the truth; it beautifully says "wagging his tail joyfully," for the tail, which is the end of the body, signifies the end of good work, that is, perfection, or certainly the reward which is given without end. Thus, the dog joyfully wagged his tail when he revisited the home of his masters, from whom he had been away for a long time. The teachers rejoice in the fulfillment of their work when they understand that Judea will be gathered by the Lord through their ministry. They rejoice in the reception of the eternal life reward and in this same reward, which is common to all the elect, they gladden the hearts of those to whom they preach, while they promise them the immediate coming of Christ's grace.
TOB 11:10 — Commentary on Tobit
Therefore, when the dog announced that Tobias had come, his blind father, rising, began to run, stumbling with his feet. Hearing the word of salvation from the teachers, the Hebrew people rise from the long slumber of their infidelity and run with love to the Lord; although stumbling in their works, until the fullness of faith and good work, they receive the light, being regenerated and instructed in Christ.
TOB 11:11 — Commentary on Tobit
And taking the hand of the boy, he ran to meet his son. The blind man takes the hand of the boy so that he may run with unimpeded steps to the Lord; even if he himself does not fully understand the path of faith, he still strives to give his assent to the one who knows the light of truth well, so that he may reach the Lord.
TOB 11:13 — Commentary on Tobit
And receiving him, he kissed him with his wife, weeping for joy. Judaea, in the end, joyfully receiving the union with Christ, joined weeping to its joy: rejoicing because it believes; grieving because it came to the Lord so late.
TOB 11:14-15 — Commentary on Tobit
Because, having received sight, Tobias glorified God with his wife, and all his acquaintances, saying, "I bless you, Lord God of Israel, because you have chastised me, and you have saved me," etc.
TOB 11:16 — Commentary on Tobit
The seven days signify the light of spiritual grace, which is taken as sevenfold. Therefore, after seven days, Tobias, having been illuminated, his son's wife enters, because after Judaea has been illuminated through faith, after receiving the grace of the Holy Spirit, the Church will enter it, so that there may be one fold and one shepherd, and one house of Christ founded on one cornerstone.
TOB 11:18 — Commentary on Tobit
Tobias' relatives came, congratulating him on all the good things the Lord had done for him, and they feasted with him for seven days. This is what Moses said in the song: "Rejoice, O Gentiles, with His people" (Rom. XV). They feast together for seven days; because they rejoice in spiritual gifts and virtues.
TOB 12:15-22 — Commentary on Tobit
The angel, about to return to heaven, more openly explains to them who he is, why he came, and that he is returning to God. And the Lord will then reveal more broadly to that advancing people the gifts of His knowledge, opening and showing to all that He is in the Father, and the Father in Him. Therefore, the angel returns to God, and Tobias remains with his father. And the Lord is understood by the elect, equal to the Father in divinity, consubstantial with us in humanity.
TOB 13:1-17 — Commentary on Tobit
Then the elder Tobias, opening his mouth, blessed God. Confessing His severity and mercy, and at the same time admonishing His faithful to always proclaim His benefits, to fear His scourges; imbued with the spirit of prophecy, he chants many praises concerning our heavenly mother, Jerusalem. And the people of the Jews, converted at the end of the world to faith, will have many teachers and prophetic men who will inflame the minds of their neighbors with heavenly desires, while they frequently resound with the perpetual joys of the heavenly fatherland.
TOB 13:17 — Homilies on the Gospels 2:16
Thus our custom is to chant "Alleluia" more frequently and happily during these fifty days in memory of this, our most peaceful and blissful action. Alleluia is a Hebrew word, and in Latin it means "praise the Lord!" Accordingly, where we chant in the psalms, "Praise the Lord," in place of this expression among the Jews "Alleluia" is always chanted. In his book of Revelation, John the Evangelist mentions that he had heard the throngs of heavenly virtues singing it. And when the venerable father Tobit had understood from an angelic vision what the glory of the citizens on high is, and the great brightness of the heavenly Jerusalem, he said the following with mystical voice, "All its streets are paved with precious and shining stones, and throughout all its districts 'Alleluia' will be sung."It is most proper and beautiful that a general custom has prevailed in holy church of all the faithful throughout the world singing this word of praise in the Hebrew language, out of reverence for the primitive practice. This has come about so that, through the harmony of such a devotion, the whole church may be admonished that now it ought to consist in one faith, confession and love of Christ, and in the future it ought to hurry to that land in which there is no discord of minds, no disharmony of speech. For just as once in Jerusalem the heart and soul of the multitude of the believers was one and all things were theirs in common, so in the "vision of supreme peace" the heart and soul of the entire multitude of those who see God will be one, loving and praising him by whose grace they see that they have been saved. There everything will truly be theirs in common, for, as the apostle says, "God will be all in all."
TOB 14:3-4 — Commentary on Tobit
The elder Tobias, at the hour of his death, called to him his son Tobias and his seven grandsons, and said to them that the destruction of Nineveh was near and the restoration of Israel. And then in Judea, faithful and just teachers seeing this, when they are about to leave the world, admonish their relatives that the world is now approaching its end and the goods of the future life are soon to come. They especially admonish those whom they see reborn through the grace of the Lord and filled with the gift of the sevenfold Spirit; this is to be the sons of the younger Tobias in the number of seven, and these young men, that is, strong in faith and overcoming the evil one.
TOB 14:8-10 — Commentary on Tobit
"Direct your steps, so that you may leave Nineveh. For I see that its iniquity will bring about its end." And this is to say to the faithful to their hearers: "Direct the intention of your heart, so that you may leave behind the desires of this world and earthly life, and seek heavenly things with your whole mind. For it is evident that the multitude of the wicked and the transgression of God's commandments throughout the world are such that they can only be ended by the destruction of the world itself, just as it was once terminated in the flood and the abolition of the entire human race."
TOB 14:12-13 — Commentary on Tobit
So Tobias left Nineveh with his wife, sons, and grandsons, and returned to his in-laws, finding them in good old age. This is what the Lord does daily, and will do until the end of the world: He turns away from those whom He recognizes are not His own, to visit and enlighten the hearts of those whom He has predestined to eternal life. He finds these in good old age, rejoicing that they have long been devoted to good works by His grace. Otherwise, He sees them in bad old age and passes them by, as those who, living far from the divine, are not mature in counsel, not venerable with the whiteness of good action like gray hair, but are bent under the burden of vices. Of such, Isaiah says: "The child shall die a hundred years old, and the sinner being a hundred years old shall be accursed" (Isa. LXV). Rightly, they will be subject to a curse for their sins, who, although living many years, never cared to abandon the levity of a childish mind.
TOB 14:13 — Commentary on Tobit
He finds them in good old age and unharmed, etc. And our Lord and Savior takes care of those whom He knows to persevere in the safety of good works. He Himself, closing their heart's gaze to the delight of this present life, lifts them to the contemplation of eternal light. He Himself leads them to heavenly places after the end of this life. His is the inheritance, of which the prophet sings to Him: "Arise, O God, judge the earth, for you shall inherit all nations" (Psalm LXXXII).
TOB 14:14 — Commentary on Tobit
And having completed many years in the fear of the Lord with joy, all his relatives buried him. The burial of Tobias signifies the faith of the whole world when our Lord, with His whole body, which is the Church that He has redeemed, enters into eternal rest, with angels rejoicing in the fellowship of redeemed men and placing each member of their Creator in various mansions of the heavenly homeland according to the diversity of merits.
TOB 14:15 — Commentary on Tobit
And all his generation remained in good life and holy conversation. This is one generation throughout the whole world and throughout the whole time of the world, seeking the Lord, seeking the face of the God of Jacob (Psalm XXIII). Of which it also says: "The generation of the upright will be blessed" (Psalm CXII). What better life, what holier conversation is there than to remain forever in the glory of their Creator?
WIS 5:5 — Homilies on the Gospels 2:18
"What is born of the flesh is flesh, and what is born of the Spirit is Spirit." The nature of the Spirit is invisible, that of the flesh, visible. Thus generation according to the flesh occurs visibly, with visible growth—one born of the flesh grows with the passage of time. Generation according to the Spirit, by contrast, takes place completely invisibly. We see one who is baptized descend into the font, be immersed in the water and come out again, but we do not in any way see what effect the bath of regeneration has had. Only the piety of the faithful knows that he descends into the water a sinner but comes out purified; he descends a child of death but comes out a child of the resurrection; he descends a child of transgression but comes out a child of reconciliation; he descends a child of wrath but comes out a child of mercy; he descends a child of the devil but comes out a child of God. Only Mother Church, who generates him, knows this, but to the eyes of the foolish it seems that he comes out of the font just as he went in, and the whole thing is just a game. Consequently, at the end, seeing the glory of the saints, groaning in torment they will say, "Here are the ones whom we once derided and who were the target of our insults. How is it that they are numbered among the children of God?" And the apostle John says, "Beloved, now we are the children of God, and it has not yet been revealed what we will be." In fact, what is born of the Spirit is Spirit, because the one who is regenerated by water and the Spirit is invisibly changed into a new person, and from being carnal he becomes spiritual. And he is rightly called not only spiritual but even spirit, because as the essence of the spirit is invisible to our senses, likewise one who is renewed by the grace of God, in a way invisible to our eyes, becomes spiritual and a child of God, though he seems to all to be visibly flesh and a child of human beings.
Zechariah 9:11 — Homilies on the Gospels 2:7
It was fitting that the herald of his resurrection is reported to have been sitting, so that by sitting he might prefigure him who, having triumphed over the author of death, would ascend to his seat in the everlasting kingdom. Concerning this he said a little later, as he appeared to his disciples, "All power in heaven and on earth has been given to me"; and the evangelist Mark says, "The Lord, after he had spoken to them, was taken up into heaven and sat down at God's right hand." [The angel] was sitting upon the stone with which the tomb was closed, but which had been rolled away, to teach that [Christ] had cast down and triumphed over the closed places of the lower world by his power, so that he might lift up to the light and the rest of paradise all of his own whom he found there, according to the prophet's [statement], "You also because of the blood of your covenant, have led your prisoners back from the pit, in which there is no water."
Zechariah 12:10 — Homilies on the Gospels 2:14
He commanded them, among other things, to pray as follows: "And forgive us our debts as we forgive our debtors." Or [it may be that] he calls his disciples "evil" because in comparison with the divine goodness, every creature is judged to be evil, as the Lord says, "No one is good except God alone." It is only by participation in the divine goodness that a rational creature is recognized as being capable of becoming good. Hence the Lord also bears witness by a benevolent promise that your heavenly Father will "give the Holy Spirit to those who ask him." This is to the point that those who of themselves are evil can become good through receiving the gift of the Spirit. He pledged that his good Spirit would be given by the Father to those asking for him, because whether we desire to secure faith, hope and charity, or any other heavenly goods at all, they are not bestowed upon us otherwise than by the gift of the Holy Spirit. So it is that the same spirit, in Isaiah, is named the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety, the spirit of the fear of the Lord; and in another place, the spirit of love and peace, [and] the spirit of grace and prayer. Undoubtedly whatever good we truly have, whatever we do well, this we receive from the lavishness of the same Spirit. When a prophet who understood this was seeking purity of heart, saying, "Create a pure heart in me, O Lord," he immediately added, "Renew an upright spirit in my inmost parts." If the upright spirit of the Lord does not fill our innermost being, we have no pure heart where he may abide. When in his eager longing for and advance in good for his work he had said, "Lord, I have had recourse to you, teach me to do your will," he at once showed in what way he had to secure this when he went on, "Let your good spirit lead me into the right way."