Let David come, to whom Christ may open his mouth to utter mysteries; let that Nazarite come, whose hair does not fall — either having nothing superfluous that could fall, or about to lose nothing of his higher virtues — whole in sobriety, strong in peace, who guards all his senses and words even to the end. Let the gospel be preached, that the age may be destroyed. For just as the preaching of the gospel went forth into the whole earth, in which now the Goths and the Armenians have believed, and therefore we see the end of the world, so too by the spiritual man the gospel is preached, when he carries out all the advances of wisdom and all the virtues with a mind and spirit singing the psalms, destroying death the last enemy.
For then is the end, when Christ shall have delivered up the kingdom to God and the Father in him, and this one shall have been made subject to him who subjected all things to himself, that God may be all in all. 'And the gospel shall be preached through all the cities' — that is, the cities of Judaea; for 'God is known in Judaea.' For then the cities of Judaea are built, when the foundations of the virtues are laid. 'When you shall see Jerusalem surrounded by an army.' Truly Jerusalem was besieged by an army and stormed by the Roman; whence the Jews thought that then was made the abomination of desolation, in that the Romans, mocking the rite of Jewish observance, cast the head of a swine into the temple. But this I would not say even in madness.
For the abomination of desolation is the accursed advent of Antichrist, in that with his ill-omened sacrileges he defiles the inner parts of men's minds, sitting (according to the literal sense) in the temple, that he may claim for himself the throne of divine power. But according to the spiritual interpretation he is beautifully brought in as standing, in that he desires to establish the footprint of his treachery in the affections of individuals, arguing from the Scriptures that he is Christ. Then the desolation shall draw near, since very many, having fallen from the true religion, shall revolt by error.
Then shall be the day of the Lord, which the Apostle also clearly set forth, saying that we must take heed, as if the day of the Lord were at hand, lest anyone deceive us by any means, since unless the falling away come first and the man of sin be revealed, the son of perdition, who opposes and exalts himself above all that is called God or that is worshiped, so that he sits in the temple of God, showing himself as if he were God, and the rest. Therefore he shall sit in the temple — and in the inner temple of the Jews, who shall deny Christ; in a temple not inviolable, but liable to corruption, which either the ruin of treachery shall involve, or the force of anger pull down, or the fire of desires burn up.
And well then shall the day of the Lord come, and the days shall be shortened for the sake of the elect, since just as the first advent of the Lord was for the redeeming of sins, so also the second is for the restraining of offenses, lest more should fall by the error of treachery. Then the false prophets, then the famine. Look for me at the times of Elijah, and you will find then the prophets of confusion, then Jezebel, then famine, then the drought of the land. For what reason? Because iniquity had abounded, charity had grown cold. In short, the just man in the desert, the wicked in the kingdom. There is also another Antichrist, the author of this one — namely the devil — who strives to besiege my Jerusalem, my soul, indeed the soul of God, the peace-loving soul, with the army of his legion.
For our wrestling is not against flesh and blood, but against principalities and powers, against the rulers of this world, of this darkness. Then is the falling away, when the soul revolts from itself, and again, when it thinks upon the Lord, it trembles and is troubled. Then, when this Antichrist holds sway, until he be taken out of the way, righteousness is exiled, iniquity reigns; then faith is rare, as the Lord himself, as though doubting, said: 'When the Son of Man comes, shall he find faith upon the earth?' — whether in our own land assuredly, or in the whole world. So too elsewhere:
'The Lord looked down upon the children of men, to see if there were any that understood or sought after God' — not because God doubts, but because faith was so rare among men that, according to the opinion of men, it seemed a matter for doubt. Therefore when the devil is in the midst of the temple, there is the desolation of abomination according to Daniel the prophet; but when the spiritual presence of Christ shines upon each one who labors, the wicked one is taken out of the midst, and righteousness begins to reign, which empties every dominion from the minds of the faithful. There is also a third Antichrist, either Arius or Sabellius — indeed all are antichrists who seduce us by a perverse interpretation. And therefore let him who reads understand;
he who understands is not seduced into believing false things for true — in the very manner of the Jews, who denied the true Christ, whence it will follow that they believe to be true him who is false. So too the Arians, what they deny to Christ they will not deny to Antichrist. 'Woe to those who are with child and give suck in those days!' Is conception then criminal? Yet children are the rewards of marriage. And how did the Lord bless Sarah, and she bore? How did Hannah pray and beget? How did Rachel, being blessed, receive sons? Did the prophets err, since the Lord could not err? But in the prophets too the Lord spoke, and therefore neither could they err. Who then will be able to reconcile the discord of the letter?
But since there is war there, let us turn to the spirit of peace; for Peace said: 'A woman when she is in travail has sorrow, because her hour is come; but when she has brought forth, she no more remembers the sorrow,' and he added: 'And you now indeed have sorrow, but I will see you again, and your heart shall rejoice' — to show that it belongs to the perfect to rejoice, and to the weak to waver, as still fearing uncertain things. But here too in what went before he said: 'They were eating and drinking, they were marrying and giving in marriage' — binding themselves, that is, to this life, and fettering themselves with worldly cares.
These assuredly are the pregnant ones to whom woe is spoken, who stretch out the fat of their flesh, and whose innermost step of soul grows sluggish, barren of virtues yet teeming with vices. But neither are those pregnant women free from condemnation who, set in the labor of good deeds, have not yet given any advances of the work undertaken. For there are also those who conceive from the fear of God, who say: 'From your fear we have conceived and have travailed.' But not all bring forth, not all are perfect, not all can say: 'We have brought forth the spirit of salvation upon the earth'; not all are Marys, who conceive Christ of the Holy Spirit and bring forth the Word.
For there are those who cast out the Word as an abortion before they bring it forth; there are those who have Christ in the womb, but have not yet formed him, to whom it is said: 'My little children, of whom I travail again until Christ be formed in you.' Therefore those who are still in the womb are brought forth as it were imperfect; but more perfect are those to whom it is said: 'I have begotten you through the gospel.' Many fathers through the gospel, and many mothers who bring forth Christ. Who then will show me the parents of Christ? He himself has shown them, saying: 'Who is my mother, or who are my brothers? Whoever shall do the will of my Father who is in heaven, he is to me both brother and sister and mother.' Do the will of the Father, that you may be the mother of Christ.
Many have conceived Christ and not begotten him. Therefore she who brings forth righteousness brings forth Christ, she who brings forth wisdom brings forth Christ, she who travails with the Word travails with Christ. There is also she who travailed with unrighteousness and brought forth iniquity. Woe to those pregnant ones, who, being heavy of body, are more sluggish to escape danger; woe to those for whom the pain of the coming birth, by which the whole body is shaken, is the beginning — to these the signs of the coming judgment are the beginnings of sorrows. Moses also taught that there is a pregnant woman who, if two men contending should trample her, may quickly suffer a miscarriage. And therefore let the good woman flee strife and follow peace, that she may be able to complete her delivery, nor await the time of nine months:
the birth of the Word is not in the fullness of time, but of diligence. The just man, being consummated in a short time, fulfilled long times. But on the contrary, the imperfect soul is quickly trampled and loses the Word it has conceived. But 'woe to him who shall scandalize one of these little ones'; woe to him who shall trample upon her who is with child! For if he should cast out the pledge while yet unformed, it is a loss of money; but if formed, he shall render soul for soul, eye for eye, tooth for tooth, hand for hand. But why eye or hand, when the abortion that is already formed and cast out has both a hand and an eye? Whence it appears that each one is to be condemned according to the manner in which he has done harm.
For if anyone, whether heretic or schismatic, should cast out a catechumen as it were from the womb either of the soul or of the Church in travail, he is more lightly punished; if a faithful one, more heavily. And therefore we must beware lest, by contending with such men, you trample the Church; for 'avoid foolish and undisciplined questions,' knowing that they breed strifes, by which the Church, as it were in travail, is vexed by the trampling of the whole body. Therefore quickly fill your belly, that you may the sooner be able to bring forth the birth. Hear with what and from what you may fill it: 'Of the fruits of his mouth,' it says, 'shall a man fill his belly, and with the fruits of his lips shall he be satisfied.'
Concerning nursing women also, that sublime judgment of Solomon taught me, and that contention of the two women, that even though they may already be delivered of the pain of childbirth, yet they still waver in fear for the pledges that must be made firm, because through the drunkenness of the nursing mother sleep creeps over her, the mother smothers the little one, denies her own, and seeks another's. But she too who did not slay her son is in peril over her own, because she hangs upon the uncertainty of judgment. Therefore let us also, lest as it were the parents of imperfect works either the day of judgment or of death should find us, hasten to wean our little ones. Isaac, when weaned, was not subject to the sleep of his mother, and therefore Abraham made a great feast when he weaned his son. David, when weaned, hopes for the recompense of his soul;
for the Corinthian, in the first beginnings of faith, still weak for solid food, is given the stronger milk to drink, but already, strengthened with solid bread, he had grown up into the fullness of perfect age. Therefore the care of begetting is not enough, unless the efficacy of nursing be also at hand. And so let the word of God grow in you also, as in Mary, and advance in wisdom and age. This comes to pass if you keep all the words of righteousness in your heart, and do not wait for the time of old age, but in your first age, betrothed to a just husband, conceive wisdom quickly without the corruption of your body, quickly bring forth, quickly nurse. Look for me at Paul, persecuting yesterday, believing today, preaching tomorrow. 'Pray that your flight be not in winter or on the sabbath.'
Since the Lord is to come on the day of judgment, before whom a fire shall burn — and fire by its force is either always the same or burns more quickly in summer — how is it that he says we must pray lest our flight be in winter, unless perhaps because he who flees to the mountains ought not to fear the cold and ice, the storms and hail of his offenses, but to wish for the serenity of summer light, lest on the slippery ground his feeble steps should slip? Whence she too, now secure in her progress, now resting upon firm roots, rejoices, saying: 'The winter is past, the time of pruning has come'; for in winter the wind despoils the trees of their honor, and the harshness of the cold kills the tender leaves into the likeness of death; but in spring the seeds rise again, and like a new summer the verdure of nature grows up.
Truly it is the Pasch when I have been preserved; it is summer when there is Pentecost, when we celebrate the glory of the resurrection after the likeness of what is to come. We must also pray lest the Lord, coming, find you on the sabbath — that is, idle from works; and therefore, according to the law, labor day by day, and be fervent in spirit and ever vigilant in toil. Nor is that without meaning which is written: 'On the sabbath you shall humble your soul'; and that for seventy years the people endured in captivity — then religion was violated, liberty crushed, chastity wounded. Therefore you must depart from this life when the virtues are vigorous, when the vices are captive, not when the soul is captive, its vigor and virtue idle, and the sins of the body hold dominion. 'And there shall be signs in the sun and moon and stars.'
And the order of prophecy is true, and the cause of the mystery whole: that the captive Jews shall be led a second time into Babylon and Assyria; they shall be captive in all the world who denied Christ, and the Jerusalem which is seen shall be trodden down by a hostile army, the Jews falling by the edge of the sword, and all Judaea shall be made subject to the nations that are to believe, by the edge of the spiritual sword, which is the twice-sharpened word; and there shall be diverse signs in the sun and moon and stars. These signs are more clearly expressed according to Matthew. 'Then,' it says, 'the sun shall be darkened, and the moon shall not give her light, and the stars shall fall.' For when very many fall away from religion, the bright faith shall be darkened by the cloud of treachery, because to me that heavenly sun is by my faith either diminished or increased.
Just as, if very many gaze upon the rays of the worldly sun, according to the capacity of the beholder the sun appears either paler or brighter, so according to the devotion of the believer the spiritual light is poured into each one. And just as the moon vanishes in its monthly courses, either by the interposition of the earth, when it is opposite the sun, so too the holy Church, when the vices of the flesh stand against the heavenly light, cannot borrow the splendor of the divine light from the rays of Christ. For in persecutions it is chiefly the love of this life alone that shuts out the light of God.
The stars shall fall — those, assuredly, already shining with the glory of the resurrection, those men 'like luminaries in the world, holding the word of life,' those men of whom it was said to Abraham that as the heaven shone with stars, so also should his seed be. The patriarchs therefore shall fall away from men, the prophets shall fall away, if the bitterness of persecution should prevail. These things must come to pass, until the fullness of the virtues be heaped up in the churches in all things, in each one severally; for thus the good are proved, thus the weak are betrayed. Therefore the varied tides of souls shall be so grievous, that through the multitude of offenses, in the evilly-conscious, by the fear of the coming judgment, the dew of the sacred fountain in us shall dry up; for treachery is parched, faith bedews.
For 'the powers in heaven shall be shaken, and then they shall see the Son of Man coming in the clouds.' Perhaps, just as the Lord's advent is awaited, that his presence may be made either in the whole world of man or of the cosmos — which assuredly takes place in individuals, when you have received Christ with all your affections — so too the powers of the heavens must needs, at the advent and return of the saving Lord (for he is the Lord of the powers), obtain an increase of grace, and be moved as the fullness of divinity pours itself more closely in. There are also powers of the heavens which 'declare the glory of God,' and which are moved by a fuller infusion of Christ — spiritual powers, which see Christ. David taught us how these powers are moved, saying:
'Come to me and be enlightened.' Paul also taught how you may see Christ; for 'when you have been turned to the Lord, the veil is taken away,' and you see Christ. You see him in the clouds. I do not indeed think that Christ comes in dark gloom and in the horror of rain — for clouds are seen which overspread the heaven with a darkening horror, and how could he, who 'has set his tabernacle in the sun,' come with a rainy advent? — but there are clouds which, because it must be so, veil the brightness of the heavenly mystery; there are clouds which are moistened with the dew of spiritual grace. Behold a cloud in the Old Testament: 'In a pillar of cloud,' it says, 'he spoke to them.'
Through Moses assuredly he spoke, and through Joshua son of Nun, who made the sun stand still, that it might receive the brightness of a fuller light. Therefore Moses and Joshua son of Nun are clouds. Behold, holy men are clouds, who 'fly as clouds, and as doves with their young.' Above me are clouds: Isaiah, Ezekiel, who show me through the Cherubim and Seraphim the holiness of the divine Trinity — all are clouds. In these clouds Christ comes; he comes in a cloud in the Song of Songs, a serene cloud, shining with the gladness of the Bridegroom; he comes also in a light cloud, incarnate of the Virgin; for the prophet saw him 'coming as a cloud from the east.' And well did he say a light cloud, which earthly vices did not weigh down. Behold the cloud,
upon which the Holy Spirit came and the power of the Most High overshadowed. When therefore Christ shall appear in the clouds, the three tribes of the earth shall mourn together; for there is a certain order of crimes and series of sins, which is broken asunder by the advent of Christ. 'Behold the fig tree and all the trees. When they bring forth fruit from themselves, you know that summer is near.' In a diverse manner indeed, yet into one, the opinion of the evangelists seems to converge. For Matthew spoke of the fig tree alone, 'when its branch shall be tender'; this one speaks of all the trees.
But whether when the fruit grows green in all the trees and the fruitful fig tree already blossoms — so that 'every tongue may confess to God,' the people of the Jews also confessing — we ought to hope for the Lord's advent, by which, as in the times of summer, the fruits of the resurrection shall be reaped; or whether when the man of iniquity, like the branch of the synagogue, shall have put on a light and frail boasting as it were leaves, we ought to conclude that judgment draws near — for the Lord hastens both to reward faith and to bring an end to offending. Therefore the fig tree here has a twofold figure: either when hard things grow mild, or when sins run riot. For through the faith of believers the things that withered before shall blossom, and through the grace of offenses sinners shall glory. There is the fruit of faith, here the wantonness of treachery.
The cultivation of the gospel husbandman promises me the fruit of the fig tree. We ought not to despair if sinners have covered themselves with the leaves of the fig tree as it were with a garment of deceit, that they might veil their conscience; therefore the leaves are suspect, without fruit. Such garments the exiles of paradise have. 'Behold, as you enter the city, there shall meet you a man carrying a pitcher of water.' It is good to consider where the Lord keeps the Pasch. According to Matthew you have: 'Go into the city to a certain man.' First mark the majesty of his divinity. He speaks with the disciples and already knows what will be elsewhere.
Then behold his condescension, that not the person of a rich or powerful man is chosen, but a poor man is sought, and the narrow lodging of the poor is preferred to the spacious dwellings of the noble. 'Go,' he says, 'to a certain man.' You knew, O Lord, the name of him whose ministry you knew; you knew the ministry of him whose meeting you knew; but he is designated without a name, that he might be esteemed obscure. Nothing here is arranged where the person is not expressed, but the cause. But according to Mark, 'carrying a jar of water.' Here therefore he is commanded to be followed by the apostles. And in what manner the master of the house? That you may recognize that it is the definition of holiness, not of wealth. In what manner, having an upper room furnished?
that you may perceive his great merit, in which the Lord rested with his disciples, taking delight in his lofty virtues. Would, then, that it might fall to me to carry a jar of water, that it might fall to me to bear a vessel of water, such as the master of the household carries who has a great upper chamber furnished above. For what is a jar but a more perfect measure, holding no mean measure? 'A good measure,' says the Lord, 'pressed down and running over they shall give into your bosom.' For what shall I say of water? Over the water, as you read, before the very birth of the world the Holy Spirit was borne. O water, which was sprinkled with human blood, that it might go before as a figure of the present washings!
You have washed the whole world! O water, which was found worthy to be the sacrament of Christ, which washes all things yet art not thyself washed! You begin first, you complete the perfected mysteries. From you is the beginning, in you the end; or rather, you bring it about that we know no end. Through you the stench of decaying flesh is abolished, and the entrails that were perishing in rot, when salt is sprinkled, are preserved for a long age.
Through you, upon bodies parched with heat, drink is poured that is sweet to please, healthful for life, delightful for enjoyment. You gave a name to prophets and to apostles, you gave a name to the Savior — they are the clouds of heaven, they are the salt of the earth, he is the fountain of life. You, when pressed within mountains, are not shut up; when dashed against rocks, are not broken; when poured into the earth, do not fail, but gushing forth in inmost veins, either enclosed you breathe forth a vital breath, or diffused you furnish a fruitful sap, or overflowing you supply a fitting moisture for irrigation — lest the earth, its vital powers dried up and lifeless, deny its accustomed yields. The substance of all the elements — heaven, air, sea, earth — render you back.
The rock, struck by the prophetic touch, vomited you forth, that you might water the hearts of thirsting peoples; when you burst forth from the side of the Savior, those who pierced him saw you and believed; and therefore you are one of the three witnesses of our regeneration; for there are three witnesses: water, blood, and spirit — water for the washing, blood for the price, spirit for the resurrection. 'And I appoint unto you,' he says, 'as my Father appointed unto me, a kingdom.' The kingdom of God is not of this world. There is, then, no claim of equality of man to God, but an emulation of likeness; for Christ alone is the full image of God, on account of the expressed unity of the Father's brightness within himself;
but the righteous man is made according to the image of God, if, in order to imitate the likeness of the divine way of life, he despises this world through the knowledge of God and scorns earthly pleasures through the reception of the Word by which we are nourished unto life. Whence also we eat the body of Christ, that we may be able to be partakers of eternal life.
For it is not food and drink that is promised to us in the place of reward and honor, but the communion of heavenly grace and life; nor are the twelve thrones some bodily receptacles for sitting, but because, according to the divine likeness, Christ judges by the knowledge of hearts, not by inquiry into deeds, rewarding virtue and condemning impiety, so too the apostles are fashioned for spiritual judgment by the rewarding of faith and the execration of treachery, refuting error by virtue, pursuing the sacrilegious with hatred. Let us therefore be converted and take heed lest, amid some perdition, there be among us contention over preeminence; for if the apostles contended, it is not put forward as an excuse, but set before us as a warning.
If Peter at some time is converted, because he followed the Lord's first call, who can say that he himself was quickly converted? Beware, then, of boasting, beware of the world; for he is bidden to confirm his brethren who said: 'We have left all and followed you.' Then it must be considered that not every humility is defined by zeal for honoring; for you can show deference to someone for the sake of worldly favor, fear of power, or regard for advantage. Your own edification is sought, not another's honor; and therefore one form of judgment is given to all, that there be not boasting over preeminence, but contention over humility, and therewith the Lord sets himself forth to be imitated.
We were in need of all things, he of nothing; and yet he offered himself as the author of humility, when he ministered to the disciples. This indeed he did not from zeal for usefulness, but as an exercise of virtue. But Peter, though ready in spirit, yet still weak in the disposition of the body, is foretold as about to deny the Lord; for he could not match the constancy of the divine intention. The Lord's passion has rivals, but has no equals. Thus I do not reprove that he denied, I praise that he wept. One thing belongs to the common condition, another is the special property of virtue. And therefore he is instructed to take heed, not compelled to deny. 'He who has a purse,' he says, 'let him take it, and likewise a wallet; and he who has none, let him sell his tunic and buy himself a sword.'
Why do you bid me buy, who forbid me to strike? Why do you command that to be held which you forbid to be drawn? Unless perhaps that a defense be ready, vengeance not necessary; that you may seem to have been able to avenge yourself, but to have been unwilling. The law, however, does not forbid me to strike back; and therefore perhaps to Peter, offering two swords, you say 'It is enough,' as if it were permitted up to the time of the Gospel — so that in the law there is the instruction of equity, in the Gospel the perfection of goodness. To many this seems unjust, but the Lord is not unjust, who, when he could have avenged himself, chose rather to be sacrificed. There is also a spiritual sword, that you may sell your patrimony and buy the Word, by which the inner chambers of the mind are clothed.
There is also the sword of suffering, that you may put off the body and, with the spoils of sacrificed flesh, purchase for yourself the crown of sacred martyrdom — which you can gather from the Lord's blessings, who proclaimed the highest crown of all if anyone suffers persecution for righteousness' sake. Then, that you may know he spoke of suffering, lest he should trouble the disciples' minds, he brought forth an example from himself, saying: 'For this that is written must be fulfilled in me, that he was reckoned among the unjust.' Yet it still moves us that the disciples brought forth two swords — perhaps one of the New and one of the Old Testament, with which we are armed against the snares of the devil. Then the Lord says: 'It is enough,' as if nothing is lacking to him whom the teaching of both Testaments has fortified.
'Father, if it is possible, let this cup pass from me.' Many cling to this passage, who incline the Savior's sadness rather to a proof of a weakness inborn from the beginning than one assumed for a time, and who desire to twist the meaning of a natural utterance. But I think that not only is it not to be excused, but nowhere do I more admire his piety and majesty; for he would have conferred less on me, had he not taken up my affection. Therefore he grieved for me, who had nothing in himself to grieve for on his own account; and, setting aside the delight of his eternal divinity, he is afflicted with the weariness of my weakness.