The creation and favour of God to man. An exhortation to turn to God.
God creating man to his owne image, gaue him gifies, 9. and precepts. 14. chose the Israelites for his peculiar people. 18. Workes of mercie are commended to al men. 20. Repentance to sinners. 28. mercie is offered to al.
1God created man of the earth, and made him after his own image.Dio creò l'uomo di terra, e lo formò a sua immagine.GOD created man of the earth, and after his owne image he made him.Deus creavit de terra hominem, / et secundum imaginem suam fecit illum: 2And he turned him into it again, and clothed him with strength according to himself.E lo fe' dipoi ritornare nella terra, ed egli il rivestì di virtù secondo il suo essere.And againe he turned him into it, and conformable to himselfe clothed him with strength.et iterum convertit illum in ipsam, / et secundum se vestivit illum virtute. 3He gave him the number of his days and time, and gave him power over all things that are upon the earth.Assegnò a lui un numero di giorni, e un tempo, e diegli potere sopra le cose, che son sulla terra.He gaue him a number of daies and time, and gaue him power of those thinges, that are vpon the earth.Numerum dierum et tempus dedit illi, / et dedit illi potestatem eorum quæ sunt super terram. 4He put the fear of him upon all flesh, and he had dominion over beasts and fowls.Lo rendè terribile a rutti gli animali, onde egli ha impero sopra le bestie, e sopra i volatili.He put his feare ouer al flesh, and he had dominion of beastes and fowles.Posuit timorem illius super omnem carnem, / et dominatus est bestiarum et volatilium. 5He created of him a helpmate like to himself, he gave them counsel, and a tongue, and eyes, and ears, and a heart to devise: and he filled them with the knowledge of understanding.Della sostanza di lui creò un aiuto simile a lui: diede loro la ragione, e la lingua, e gli occhi, e le orecchie, e spirito per inventare, e li riempi dei lumi dell'intelletto.He created of him an helper like to himself: he gaue them counsel, and tongue, and eies, & eares, and hart to deuise: and he filled them with the discipline of vnderstanding.Creavit ex ipso adjutorium simile sibi: / consilium, et linguam, et oculos, et aures, / et cor dedit illis excogitandi, / et disciplina intellectus replevit illos. 6He created in them the science of the spirit, he filled their heart with wisdom, and shewed them both good and evil.Creò in essi la scienza dello spirito, riempie il cuor loro di discernimento, e fe' ad essi conoscere i beni, e i mali.He created in them the knowlege of the spirit, he filled their hart with vnderstanding, and euil and good he shewed them.Creavit illis scientiam spiritus, / sensu implevit cor illorum, / et mala et bona ostendit illis. 7He set his eye upon their hearts to shew them the greatness of his works:Appressò l'occhio suo ai cuori loro per fare ad essi conoscere la magnificenza delle opere sue.He set his eie vpon their hartes to shew them the great thinges of his workes:Posuit oculum suum super corda illorum, / ostendere illis magnalia operum suorum:
8That they might praise the name which he hath sanctified: and glory in his wondrous acts that they might declare the glorious things of his works.Affinchè eglino diano lode al nome suo santo, e vantino le sue meraviglie, e raccontino le opere grandi fatte da lui.that they might praise the name of sanctification: and glorie in his meruelous workes, that thy might declare the glorious thinges of his workes.ut nomen sanctificationis collaudent, / et gloriari in mirabilibus illius; / ut magnalia enarrent operum ejus. 9Moreover he gave them instructions, and the law of life for an inheritance.Aggiunse in pro loro le regole de' costumi, e diè loro in retaggio legge di vita.He added discipline vnto them, and made them inherite the lawe of life.Addidit illis disciplinam, / et legem vitæ hæreditavit illos. 10He made an everlasting covenant with them, and he shewed them his justice and judgments.Stabilì con essi un patto eterno, e fe' loro conoscere la sua giustizia, e i suoi precetti.He made an euerlasting testament with them, & he shewed them iustice and his iudgementes.Testamentum æternum constituit cum illis, / et justitiam et judicia sua ostendit illis. 11And their eye saw the majesty of his glory, and their ears heard his glorious voice, and he said to them: Beware of all iniquity.Vider co' propri occhj la grandezza della sua gloria, e la gloriosa voce di lui ferì le loro orecchie: ed ei disse loro: Guardatevi da ogni sorta di iniquità.And their eie saw the glorious thinges of his honour, and their eares heard the honour of his voice, and he said to them: Beware of euerie vniust thing.Et magnalia honoris ejus vidit oculus illorum, / et honorem vocis audierunt aures illorum. / Et dixit illis: Attendite ab omni iniquo. 12And he gave to every one of them commandment concerning his neighbour.E comandò a ciascuno di essi di aver pensiero del prossimo suo.And he gaue them commandment euerie one concerning his neighbour.Et mandavit illis unicuique de proximo suo. 13Their ways are always before him, they are not hidden from his eyes.Egli tien sempre gli occhi sui loro andamenti, i quali non possono esser celati a lui.Their wayes are before him alwaies, they are not hid from his eies.Viæ illorum coram ipso sunt semper: / non sunt absconsæ ab oculis ipsius. 14Over every nation he set a ruler.Ad ogni nazione assegnò un governatore:Ouer eucrie nation he appointed a ruler.In unamquamque gentem præposuit rectorem: 15And Israel was made the manifest portion of God.Ma ell'è cosa manifesta, che eredità di Dio fu fatto Israele.And Israel was made the manifest portion of God.et pars Dei Israël facta est manifesta.
16And all their works are as the sun in the sight of God: and his eyes are continually upon their ways.E tutte le opere loro al cospetto di Dio son manifeste come il sole, e gli occhi di lui sono fissi mai sempre sopra i loro andamenti.And al their workes as the sunne in the sight of God: and his eies without intermission looking on their wayes.Et omnia opera illorum velut sol in conspectu Dei: / et oculi ejus sine intermissione inspicientes in viis eorum. 17Their covenants were not hid by their iniquity, and all their iniquities are in the sight of God.La sua alleanza non restò oscurata per le loro iniquità, e le iniquità loro son vedute da Dio.The testamentes were not hid by their iniquitie, and al their iniquities are in the sight of God.Non sunt absconsa testamenta per iniquitatem illorum, / et omnes iniquitates eorum in conspectu Dei. 18The alms of a man is as a signet with him, and shall preserve the grace of a man as the apple of the eye:La limosina dell'uomo è come sigillo dinanzi a lui, ed egli terrà conto della buona opera dell'uomo, come della pupilla dell'occhio suo:The almes of a man is as a seale with him, and shal preserue the grace of a man as the apple of the e•e:Eleemosyna viri quasi signaculum cum ipso, / et gratiam hominis quasi pupillam conservabit. 19And afterward he shall rise up, and shall render them their reward, to every one upon their own head, and shall turn them down into the bowels of the earth.E poscia egli si leverà (in giudizio), e renderà loro la retribuzione a ciascheduno in particolare, e li manderà nel profondo della terra.And afterward he shal arise, and shal render them reward, to euerie one vpon their head, and shal turne into the inner partes of the earth.Et postea resurget, / et retribuet illis retributionem, unicuique in caput ipsorum, / et convertet in interiores partes terræ. 20But to the penitent he hath given the way of justice, and he hath strengthened them that were fainting in patience, and hath appointed to them the lot of truth.Ma ai penitenti concede il ritorno alla giustizia, e non lascia mai di sostenerli quando vengono meno, ed ha destinata per essi la porzione della verità.But to the penitent he hath geuen the way of iustice, and he hath confirmed them that faile to susteine, and hath appointed to them the lot of truth.Pœnitentibus autem dedit viam justitiæ, / et confirmavit deficientes sustinere, / et destinavit illis sortem veritatis. 21Turn to the Lord, and forsake thy sins:Convertiti al Signore, e abbandona i tuoi peccati:Turne to our Lord, and forsake thy sinnes:Convertere ad Dominum, et relinque peccata tua:
22Make thy prayer before the face of the Lord, and offend less.Fa orazione dinanzi a Dio, e diminuisci le occasioni di cadere.pray before the face of our Lord, and diminish offences.precare ante faciem Domini, et minue offendicula. 23Return to the Lord, and turn away from thy injustice, and greatly hate abomination.Ritorna al Signore, e volgi le spalle all'ingiustizia, ed abbi sommamente in odio le cose degne di abbominazione:Returne to our Lord, and turne away from thine iniustice, and hate excedingly abomination:Revertere ad Dominum, et avertere ab injustitia tua, / et nimis odito execrationem: 24And know the justices and judgments of God, and stand firm in the lot set before thee, and in prayer to the most high God.E fa tuo studio de' comandamenti, e de' giudizi di Dio, e sta costante nella sorte, che ti è proposta, e nell'orazione dell'Altissimo Iddio.and know the iniustices and iudgementes of God, and stand in the lot of thy purpose, and of praier of the most high God.et cognosce justitias et judicia Dei, / et sta in sorte propositionis, et orationis altissimi Dei. 25Go to the side of the holy age, with them that live and give praise to God.Entra in società col secolo santo, con quelli, che vivono, e a Dio danno gloria.Goe into the partes of the holie world, with the liuing, and them that geue praise to God.In partes vade sæculi sancti, / cum vivis et dantibus confessionem Deo. 26Tarry not in the error of the ungodly, give glory before death. Praise perisheth from the dead as nothing.Non ti invischiare nell'errore degli empj. Da lode a Dio prima di morire. Il morto (come se fosse niente) non può lodarlo.Tarie not in the errour of the impious, before death confesse. From the dead as nothing, confession perisheth.Non demoreris in errore impiorum: / ante mortem confitere: / a mortuo, quasi nihil, perit confessio. 27Give thanks whilst thou art living, whilst thou art alive and in health thou shalt give thanks, and shalt praise God, and shalt glory in his mercies.Vivo darai a lui laude, vivo, e sano darai laude, e onore a Dio, e ti glorierai di sue misericordie.Thou shalt confesse liuing, aliue and in health thou shalt confesse, and shalt praise God, and shalt glorie in his mercies.Confiteberis vivens, / vivus et sanus confiteberis: / et laudabis Deum, / et gloriaberis in miserationibus illius. 28How great is the mercy of the Lord, and his forgiveness to them that turn to him!Quanto o mai grande la misericordia del Signore, e la benignità di lui con quelli, che a lui si convertono!How great is the mercie of our Lord, and his propitiation to them that turne to him!Quam magna misericordia Domini, / et propitiatio illius convertentibus ad se !
29For all things cannot be in men, because the son of man is not immortal, and they are delighted with the vanity of evil.Imperocché non può l'uomo avere tutte le cose, perché immortale non è il figliuolo dell'uomo, e si compiace della vanità, e della malizia.For al thinges can not be in men, because the sonne of man is not immortal, and they haue delighted in the vanitie of malice.Nec enim omnia possunt esse in hominibus, / quoniam non est immortalis filius hominis, / et in vanitate malitiæ placuerunt. 30What is brighter than the sun; yet it shall be eclipsed. Or what is more wicked than that which flesh and blood hath invented? and this shall be reproved.Che ha egli di più luminoso del sole? eppure questo perde sua luce. E che v'ha di peggio de' pensieri della carne, e del sangue? questi però saranno puniti.What is brighter then the sunne? & it shal faile. Or what more wicked then that which flesh and bloud hath inuented? and this shal be reproued.Quid lucidius sole ? / et hic deficiet; / aut quid nequius quam quod excogitavit caro et sanguis ? / et hoc arguetur. 31He beholdeth the power of the height of heaven: and all men are earth and ashes.Quegli vede dappresso le virtudi dell'altissimo cielo; ma gli uomini tutti son terra, e cenere.He beholdeth the powre of the height of heauen: and al men be earth and ashes.Virtutem altitudinis cæli ipse conspicit: / et omnes homines terra et cinis.
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Haydock
And made. This is transposed in Greek to the end of the third verse. (Haydock)
Calmet
The creation of other things had been specified before. Man was designed to be immortal, and was made like to God in his soul, which is spiritual, intelligent, etc. But sin caused his days to be shortened. (Calmet)
Worthington
By original sin, he lost the justice which he had at first received. (Worthington)
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Calmet
Dominion. This is greatly diminished since the fall. (Calmet)
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Evil. Man has understanding, and may merit, which brutes cannot.
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Calmet
Hearts. God will bring them to judgment, and has given them a law. (Calmet)
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Haydock
Life. The observance of which will insure life both now and for ever, Romans 10:5. This was the peculiar privilege of Israel, (Calmet) though the natural law had the same effect, and God had left none without sufficient light. (Haydock)
Worthington
The law was for a trial of obedience, Genesis 2:(Worthington)
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Everlasting. The gospel has perfected or fulfilled the law, Matthew 5:17.
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Saw. When he gave the law on Mount Sinai. (Challoner) (Exodus 20:18.)
Calmet
Voice. Thunder, Psalm 28:4. (Calmet)
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Haydock
Neighbour. Of whom the second table, or the seven last precepts of the law, speak. (Haydock)
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Grabe
Eyes. He conducted them in the pillar, and always watched over them. Roman Greek adds, "their ways are bent on evils from youth, and he could not." Complutensian, "for every man is bent on evils from youth, and they could not from stony hearts make them fleshy, (Ezechiel 36:26.; Calmet) for in the division of the nations of all the earth (14.) over," etc. (Grabe)
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Haydock
God. Complutensian adds, "he nourishes him as his first-born with instruction, and dividing the light of love, he does not abandon him." (Haydock)
Origen † AD 253
But the Roman edition agrees with us. God declared himself king of Israel, (Calmet) and its guardian, while he intrusted other nations to angels. (Origen; St. Augustine; Psalm cxxxviii.; Glossa.; Deuteronomy 32:8.)
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Calmet
Ways. He suffers them not to follow their own inclinations, like the Gentiles; but chastises them if they have done wrong, Acts 14:15. (Calmet)
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Haydock
Covenants. Greek, "injustices were not concealed from him, and all," etc. (Haydock)
Haydock
God. Complutensian adds, "but the Lord being good, and knowing his work, neither left nor abandoned them, still sparing them," Hebrews 13:5. (Haydock)
This is a gloss omitted in the Roman edition, Psalm 77:34.
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Alms, and all good works are placed in God's treasury, and as a ring which a person wears on his finger with the utmost care, Jeremias 22:24., and Canticle of Canticles 8:6.
Haydock
Eye. Greek Complutensian adds, (Calmet) "dividing to his sons and daughters penance, (19.) And." (Haydock)
The Roman and Aldus edition agree with the Vulgate.
Head. Giving a crown of glory.
Calmet
And shall, etc., is not in Greek. It implies that the wicked will be punished like Core. (Calmet)
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Challoner
Offend less: minue offendicula. That is, remove sins, and the occasions of sins. (Challoner)
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Calmet
And. Greek, "return to the Highest, and be converted from injustice, (for he shall lead from darkness to the light of health) and greatly abhor abomination. Who shall praise the most high in hell, instead of the living, and of those who make a return of praise, or confession? Praise perisheth from the dead, as from one who has had no being. The living and sound of heart shall praise the Lord. (28.) How," etc. (Haydock) (Psalm 87:11.) (Calmet)
Worthington
We cannot merit perseverance, but must pray for it incessantly. (Worthington)
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Challoner
Go to the side, etc. Fly from the side of satan and sin, and join with the holy ones that follow God and godliness. (Challoner)
Menochius
Christ is styled the father of the age to come, Isaias ix. (Menochius)
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Calmet
Immortal. We all stand in need of a pardon. (Calmet)
Haydock
And. Greek, (30.) "what....and it fails. And flesh and blood shall study evil. (31.) He." (Haydock)
Calmet
We cannot exact absolute perfection from any mortal. But still a person may be watchful, and trust in God's mercies, Ecclesiasticus 18. (Calmet)
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Their eye saw, etc.... Viz., when he gave the law on mount Sinai.
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Offend less.... Minue offendicula. That is, remove sins and the occasions of sins.
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Go to the side, etc.... Fly from the side of Satan and sin, and join with the holy ones, that follow God and godliness.
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Man at first recemed original iustice, by losing wherof we al fel into original sinne.
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God gaue a precept to man to be obserued for exercise of his obedience & so to be rewarded, and vnder paine of punishment if he transgreded. •en. 2.
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Concordance Rom. 13.
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Perseuerance in vertue to the end is necessarie which none can merite:
But must stil pray for it.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 115.12
… May they therefore abide, heaven and earth, in their God, who made them, and let them live from Him, confessing unto Him, and praising Him; for if they choose to live from themselves, they shall die, as it is written, “From the dead, as though he were not, confession ceaseth.”
Pseudo-Cyprian Exhortation to Repentance 1
… and go into the portion of life with the living, and those that make confession. Delay not in the error of the wicked. Confession perisheth from the dead man, as if it were nothing. Living and sound, thou shalt confess to the Lord, and thou shalt glory in His mercies; for great is the mercy of the Lord, and His propitiation unto such as turn unto Him.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.7
… they may be able, and are saying to Him, “From my necessities lead me forth.” By whom being heard, they give thanks, saying, “Thou hast broken asunder my bonds.” But these provoking men that dwell in the tombs, are of that kind, which in another passage the Scripture pointeth out, saying, “From a dead man, as from one that is not, confession perisheth.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.18
… Why hath she shut her mouth? Because she hath shut his mouth. He hath lost confession, really dead he is, and there is fulfilled in him that which elsewhere is spoken of, “From a dead man, as from one that is not, there perisheth confession.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 139.18
… slay the sinners, they shall receive in vanity their cities.” Thus are sinners slain, because, “having their understandings darkened, they are alienated from the life of God.” For on account of elation they lose confession, and so they are slain, and in them is fulfilled what Scripture saith, “Confession perisheth from the dead, as from one that is not.”
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 10.8
… he meets no obstacle to interrupt his course. Beholdest thou, then, his beauty? Beholdest thou his greatness? Look also at the proof of his weakness! For a certain wise man, to make this plain, said, “What is brighter than the sun, yet the light thereof suffers eclipse.”
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1. GOD CREATED MAN FROM THE EARTH (just as a potter forms earthen vessels from clay: hence God is called a maker, and we are his handiwork: hence again Adam is said to be named from adama, as if man from humus) AND HE MADE HIM ACCORDING TO HIS IMAGE, — namely according to his exemplar, so that man might be the expressed image of God, as it were his exemplar. The natural image of God is in the soul, which is spirit, and is endowed with intellect, freedom, and dominion over all animals and all created things; so that Adam, ruling all things in this world, would be as it were a certain earthly God. The supernatural image of God is in grace, namely in faith, hope, charity and the other virtues which God imparted to Adam in creation: which Adam lost by sinning, but Christ restored by suffering and dying. See the sayings at Genesis I, 26. He mentions the image of God, both to show God's munificence toward man, by which he raised man to such dignity that he would be similar, indeed the image of God; and to admonish man of gratitude, so that he would obey his Creator, and guard the image imparted to him by God, as a most precious ornament, whole and unharmed with all care, polish and perfect it, and, if it be stained or obliterated, restore and repair it with all diligence, — suitable and fitting for his duties, both mental and bodily, to be rightly performed: for an ox, horse, lion, etc., require different strength, and man requires different strength; for man does not require the strength of an ox and horse, but strength accommodated to human tasks; secondly, τὸ καθ' ἐαυτοὺς, some translate, against themselves he clothed them with strength, namely so that they might robustly rule their own anger and passions; thirdly, the Zurich Bible reads καθ' ἑαυτόν, that is, according to himself; whence it translates, he clothed them with his own virtue. Which Jansenius followed: God, he says, according to himself, namely, according to God, clothed him with virtue. Palacius adds that he did this according to themselves, in the plural, that is, according to the three persons of the Holy Trinity, whose image man is, and whose virtue and strength he bears and represents. The sense is, as if to say, God made man according to his image and likeness, and therefore imparted to him a similar strength, and made it so that man would be robust in body, and likewise have a robust soul, by which he could perceive all things and accomplish many things powerfully: with this strength therefore God endowed, adorned and clothed man all about, so that, just as the Psalmist says of God at Psalm XCII, 1: "The Lord hath reigned, he is clothed with beauty, the Lord is clothed with strength, and hath girded himself;" and Psalm CIII: "Thou hast put on confession and comeliness:" so the same may be said of man, that by communication and gift of God, he is wrapped about with strength and beauty, both Adam himself who was created in perfect age, strength, knowledge and wisdom, and any of his descendants. This strength was diminished by sin, yet remained for the most part. Hence Adam after sin lived robustly and vigorously for 930 years, as did all his descendants before the flood, Genesis V. Therefore this entire virtue and strength of Adam proceeded from original justice; for through this, as St. Prosper says, in book II On the Contemplative Life, chapter XVIII: "Troublesome anxiety did not disturb the quiet, anxious labor did not fatigue the idle, sleep did not oppress the unwilling, nor did fear of losing life trouble him secure in immortality. He had easy sustenance, a body healthy in every part, tranquil motion, a clean heart, ignorant of penal evil, an inhabitant of paradise, free from sin, capable of God, to whom the world was subject, none hostile, a free spirit, and visible in strength. God created man immortal," namely so that, as long as he obeyed God's law, he could not die; but man by sinning through disobedience made himself mortal and liable to death: wherefore God according to the body converted him to earth, so that he who had preferred earth and earthly things to God's law and image, would be converted back into it from which he was formed. AND ACCORDING TO HIMSELF (in Greek καθ' ἐαυτοὺς, that is, according to themselves, namely according to their nature and condition) HE CLOTHED HIM WITH VIRTUE. — In Greek ἰσχύι, that is, with strength and power, both of body and of mind, as if to say, God gave man strength of mind and body, suited to his own nature and condition, so that he might live a divine life among men, indeed live as if walking upon earth as God, or a holy angel in flesh. See Rabanus. Moreover Palacius thus expounds it, as if to say, God, forming Adam, assumed human form, to signify that he would one day assume it hypostatically from the virgin; and according to that, as an image, he created Adam. But this sense is symbolic, not literal (as he himself contends), indeed uncertain, and perhaps false. For why would God assume human form, when there was not yet a man who could see it? Excellently St. Ambrose, book III On Virgins: "Receive, he says, the contemplation of the body as ballast for a ship, lest in such great waves of the world some breeze of boasting carry you about." Chrysologus, sermon 148: "He made, he says, you to be of earth, so that you would be lord of earthly things, and would be common with them in communion of his own substance; yet he did not so equate you, who are earthly, with earthly things, that he would not also equate you, animated by heavenly things, with heavenly things from heaven; and so that there would be a common reason with God for you, a common body with beasts, he gave you a soul from heaven, he gave you a body from earth, so that in you the harmony of heaven and earth bound together might be preserved." And concerning the image of God, with some things interjected: "Still, he says, what more your Creator thinks to add to your honor, he places his image in you, so that the invisible Creator might place a visible image present to the earth; and in earthly things he gave his vicars, so that the world's vicar of the Lord would not be defrauded of such ample possession." Whence he infers: "Man, why are you so vile to yourself, you who are so precious to God? why, so honored by God, do you thus dishonor yourself?" indeed God himself. For whoever dishonors the image of God, which is the soul of each one, dishonors God, whose image it is. Whence St. Chrysostom, homily 3 to the People, from the punishment of those who violate the image of the Emperor, for example Theodosius, gathers how much those ought to be punished by God who violate his image, namely the soul of one's neighbor: "How many, he says, images of God have they not only cast down, but also trampled? For when you torment a guilty man, when you strip him, when you drag him, when you cast him down, you trample the image of God."
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2. AND AGAIN HE CONVERTED HIM INTO THE SAME, AND ACCORDING TO HIMSELF CLOTHED HIM WITH VIRTUE. — The Syriac: God clothed him. The Greek texts, being concise, join these two verses into one; for thus only do they have it: The Lord created man from the earth, and again will return him into the same. Thus also the Syriac: God created Adam from the earth, and converting will convert him to the midst of it, that is, into the same. It is a Hebraism and Syriacism, by which the midst of a thing is called the thing itself. But the rest, namely that God created man in his likeness, and clothed him with virtue, they postpone and refer to the following verses, both the Greek and the Syriac.
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3. THE NUMBER OF DAYS AND TIME HE GAVE (the Syriac, assigned) TO HIM. — The Zurich Bible, attributed numbered days and appointed time to men, because Adam and his descendants would have lived in paradise a long age unknown to us, but defined by God; after sin, however, this age happened, namely to 900 years before the flood, after the flood however to 400, soon to 200, finally to 100, 80 and 70, in which it has persevered to these times, according to that Psalm 89, 10: "The days of our years in them are seventy years; but if in powers, eighty years; and the more of them is labor and sorrow." Again, in particular to each man God defined the number of years and days of life; but he wished it to be unknown to each one, so that always in the fear of God and death he might live an honest, pious and holy life, according to that Job 14, 5: "The days of man are short, the number of his months is with you; you have appointed his bounds, which cannot be passed." AND HE GAVE HIM POWER OVER THE THINGS THAT ARE UPON THE EARTH. — The Syriac: he set them over all things by his wisdom, that is to say, God communicated his dominion to man, so that, just as God rules heaven and earth, so man might rule over animals, beasts, birds, fishes and the whole earth, as God's vicar, and vice-king, indeed vice-God. Whence explaining he adds: "He put his fear upon all flesh." Most excellently St. Ambrose, book VI, epistle 38: "Man proceeded, he says, the last of all creatures, graceful in appearance, sublime in mind, so that he would be a marvel to every creature, in which the νοῦς (that is, mind, spirit) eternal to the likeness of the eternal God would be eternal, clothed in human form. Hence the νοῦς is the vigor of the soul, claiming for itself the principate of the soul as its ruler, which, even if the other animals do not see it, nevertheless they fear it; just as we fear God, whom, because we do not see, we fear, and the more we fear him, the more we do not see."
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4. HE SET HIS FEAR UPON ALL FLESH, AND HE HAD DOMINION OVER BEASTS AND FOWLS. — The Zurich Bible: he imposed terror upon all living creatures, so that he might have dominion over beasts and fowls; the Syriac: and he cast their fear upon all flesh, animal and fowl, that is to say, Because God gave man dominion over animals, beasts and birds: hence in turn he cast upon animals, beasts and birds, reverence and fear of man, so that namely they might fear man as their lord, and obey him. By sin this fear of animals was cut off, equally as man's dominion over them. For when man was disobedient to God, by God's just judgment and vengeance, the animals felt disobedience toward him likewise, and even his own members and his own appetites. Yet it did not perish entirely: for beasts obey man willingly, man compels wild beasts to obey him, and captures them by hunting. Again it remained full and complete in certain Saints, who approached to pristine innocence, such as St. Paul, St. Anthony, St. Francis and the like. Whence just as before sin this dominion was given to man by God, Genesis I, 26, so after sin it was restored and confirmed to him, Genesis IX, verse 2. For to both places he looks, indeed he cites both here Sirach. See the things said there. Wherefore even now lions fear man, and, if they think themselves to be seen by men, they put themselves to flight; indeed they are tamed in time according to that: "Long days have taught lions to obey man." Whence also we read that certain Emperors triumphed in a triumphal chariot drawn by lions. That fishes fear and flee from the shadows of man teaches St. Basil, hom. 10 Hexam. That elephants are tamed, and serve man in battles and in carrying, teaches experience; whence Martial: And that the beast gives soft dances to commands, the black master denies nothing to the beast. For Ethiopians almost always preside over elephants, and govern and lead them where they wish. Finally, the voice of man is feared by horses, deer, cattle and other animals; and, if they are domestic, they obey him: if wild, they dread and flee. The whale also is subject to man; although Theodoret denies this, Quaest. 20 in Genesis. Hear St. Basil, hom. 10 Hexam.: "The whale, so huge and wild, by no great effort is captured and led away by a hook clinging more tenaciously, tamed and overcome by the ingenuity and industry of man, and made prey to the fisherman, a huge creature overcome by small ingenuity." Finally St. Gregory, lib. XXI Moral. XI, from the fact that he says: He gave them (namely to animals, not to men) fear, concludes that man, although set over them, ought to be to man subject not in fear, but in love. "For man, he says, is set over animals by nature, but not over men, and therefore it was said that he should be feared by animals, but not by men; for it is against nature to be proud, and to wish to be feared by equals." Therefore the voice of tyrants is: "Let them hate, so long as they fear."
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5. HE CREATED FROM HIM A HELPER LIKE UNTO HIMSELF,—that is, as the Zurich Bible says, he formed from him a helper like unto himself, namely Eve, who as it were a wife would help him both in begetting offspring and in ruling the family and managing domestic affairs. Whence among the Romans there was an ancient law of Romulus, as witness Dionysius of Halicarnassus in book II of Roman Antiquities, thus enacting: "Let a woman lawfully joined to a man be a partner in his fortunes and sacred rites; and as that man is lord of the house, so let this woman be lady." Thus also the Greeks and others called wives ladies. See Aristotle, VIII Ethics cap. X, and Tiraquellus in Laws of Marriage, book V, num. 11 and seq. Whence St. Ambrose, book V of the Hexameron cap. VII: "You are not," he says, "a master, but a husband; you have not obtained a handmaid, but a wife; God willed you to be a governor of the inferior sex, not a tyrant. Repay with devotion the debt, repay with love the favor. The viper (when the male approaches the female) pours out its poison: can you not lay aside the hardness of your mind?" Hence you may see and laugh at the fables of Plato in the Symposium, when he says: "At that time there were three kinds of humans, for the male was, from the very beginning of things, the offspring of the sun; the female, of the earth; and that which partook of both sexes, of the moon: for the moon partakes of both. They were circular both in figure and in motion, because similar to their parents; therefore they were of the greatest strength both of body and of mind. They therefore attempted to make war on the gods, and to ascend to heaven," and so forth, from which, weaving fables upon fables, he wove together a chain of trifles. After these words the Complutensian editors add, and he gave them a sixth mind, dividing, and a seventh speech (which is) the interpretation of his works, as if he were to count here seven gifts bestowed on man by God. The first is, that he created him to his own image; the second, that he clothed him with virtue; the third, that he gave him the number of days; the fourth, that he gave him power and dominion over all earthly things; the fifth, that he instilled his fear in animals; the sixth, that he gave him a mind; the seventh, that he gave him speech. The Zurich Bible, however, postpones these words and adds them to the following verse; for thus they have it, judgment, tongue, eyes, ears and heart he gave them for thinking, and in the sixth place also he gave a mind, imparting, and in the seventh speech for explaining his works, as if to say God gave man seven gifts, first, reason or judgment; second, tongue; third, eyes; fourth, ears; fifth, heart; sixth, mind; seventh, speech. But these words neither the Greek codices corrected at Rome and others, nor the Syriac, nor other Latin versions have; whence they appear to have been inserted by someone for the sake of explanation: for speech explains tongue, mind explains heart. Add that more gifts given to man are here enumerated than seven, as I shall soon show. HE GAVE THEM COUNSEL, AND A TONGUE, AND EYES, AND EARS, AND A HEART FOR THINKING, AND HE FILLED THEM WITH THE DISCIPLINE OF UNDERSTANDING.—Counsel, that is, the power and faculty of deliberating, taking counsel, choosing. Whence the Zurich Bible translates, he gave him judgment; for this power is inherent in the mind and reason of man, which other animals lack. Second, he gave him a tongue, so that what the mind through counsel deliberated, the tongue might receive, utter, and communicate and explain to others, and that with distinct and articulate voice; wherefore just as to man alone is given mind and counsel, or the judgment of reason, so also to man alone is given articulate tongue and speech: for brute beasts, because they lack mind, hence lack also articulate tongue and voice by which to express their phantasms; for they have no reasonings, no discourses, no counsels which they might utter; but only phantasy concepts and affections of sensitive appetite, which they signify sufficiently by inarticulate voice, by roaring, neighing, bellowing, barking. Speech therefore in man is an act and effect of reason and counsel, and therefore an index and interpreter of the same. He adds eyes and ears, because these are the senses of counsel and discipline. Whence just as man alone has distinct concepts in the mind, and articulate voices in the tongue: so also he alone perceives these same and has them in his ears, and through them perceives all disciplines. The same I say of the eyes: for by them are read articulate voices consigned to writing, by which all discipline written in books and papers is read. Finally, He gave to man alone a heart, that is, intellect and ingenuity for devising all arts and disciplines. Whence the Syriac version translates, He created for them also a tongue, eyes and ears, and a heart to understand. And by this reasoning the discipline of the intellect, that is, as others translate it, the knowledge of understanding, by which namely he understands whatever things and comprehends them by intellect, filled them. Add that God infused into Adam in creation the knowledge of all natural things: for from this Adam gave fitting names to all birds and animals, which expressed the nature of each, as I said in Genesis II, verses 19 and 21. Moreover, the wonderful artifice, equally as the benefit of God, shines forth in these members: for the tongue, first, discerns flavors of every kind, and from these recognizes and rejects harmful foods, but separates and accepts suitable and useful ones; second, the tongue heals wounds, as we see dogs healing their own and men's wounds by licking; third, the tongue produces voice not only confused in brute animals, but also articulate in men. Whence Cicero, in book II of On the Nature of the Gods, calls the tongue the plectrum of the mouth, and the teeth the strings. And St. Ambrose, in book VI of the Hexameron, chapter IX: "The tongue, he says, is not only in speaking, but also in eating a most precious function: for it is like the plectrum of one speaking and a certain hand of one eating, which suggests and ministers the flowing food to the teeth." Moreover in man the tongue is soft and versatile, and therefore can produce infinite varieties of voices, tones and melodies. Whence St. Ambrose adds: "We men alone express by mouth what we feel in our heart; and so the silent thoughts of the mind are marked by the speech of the mouth. What then is the mouth of man, except a certain gateway of speech, a fountain of disputation, a hall of words, a storehouse of will? We complete as it were a certain royal chamber of the human heart, in which although there be a certain quantity of portion, yet it is the form of universality." And Cicero in the place cited: "By this, he says, we exhort, by this we persuade, by this we console the afflicted, by this we lead the terrified away from fear, by this we restrain those rejoicing, by this we restrict desires and angers: this has bound us together in law, laws, and the society of cities; this has separated us from savage and wild life." Eyes are in man what the sun and moon are in heaven, what fountains are on earth. Whence the Hebrew עין (ain) signifies both eye and fountain; for what is a fountain on earth, this is an eye in man, so that like a fountain it may pour forth constant showers of tears to God. Moreover God "made eyes, says Cicero in the place cited, slippery and mobile, so that they might turn aside if anything harmful threatened, and might easily turn their gaze where they wished," and placed them inwardly, so that they might be covered both by the forehead and eyebrows, lest they be harmed by dust or any other thing. Whence St. Ambrose, in the place cited: "Among these, he says, are placed in the middle the orbs of the eyes, both safe for guarding and free for gazing, and beautiful for grace, as shining in the manner of crystal; in the middle of which are the pupils, which perform the function of seeing, etc. Whence the Prophet asking for safe help, Psalm XVI, says: Keep me, O Lord, as the pupil of Thine eye, so that the protection of God might be for him so solicitous and so faithful a guardianship as He deigned to fortify the pupil of the eye with a most secure rampart of nature." Wherefore eyes are said to be called as it were hidden, which namely God concealed with so many coverings, Varro thinks, according to Lactantius, On the Works of God, chapter X. Ears perceive all kinds of sounds, even articulate ones, and their senses and meanings. Whence in man hearing is the sense of discipline. But voice proceeds through ears by winding passages to hearing, "so that in their ends, says St. Ambrose in the same place, repercussed, it may enter the inner passages without injury. For unless it were so, who would not be struck senseless at every sound of a stronger voice? etc. But the winding of the inner ears provides a certain number for modulating, and discipline: for through the windings of the ears a certain rhythm is effected, and the sound of voice entering by certain modulations is expressed." Concerning this and the other members of man, and the wonderful structure, offices and uses of them, see St. Ambrose, St. Basil, Cicero, and Galen and Aristotle, On the Parts of Animals; Pliny, book XI, chapter XXXVII; Lactantius, book On the Works of God, chapters VIII and following, and others. Note: Sirach here assigns fourteen gifts bestowed by God upon man, so that from each he may draw a particular obligation, which may stimulate man to the worship and obedience of God. First, from verse 1, that God created man from the earth; therefore man, as a creature, owes everything that he is to his Creator: let him therefore expend and offer that to Him. Again, mindful of his origin and vile matter, let him humble himself deeply before God. Why indeed does earth and ashes boast? Why does nothingness boast? For man is created from nothing, and from himself is nothing, and would return to nothingness at any moment, if God were to withdraw His hand from him. Second, that God created man to His image and likeness. Let him therefore continually gaze upon this image, and see whose image it is, and consequently let him always regard God as his exemplar, and strive to assimilate himself and his customs to Him, so that he may fully reflect His holiness, and God may shine forth in his soul as in a living image. "God has entrusted our soul to us; let us guard the deposit as we received it," says St. Antony according to St. Athanasius. Third, from verse 2, that God will again turn man back into the earth from which he was taken; therefore let man despise earthly things as fleeting, and by living soberly, piously and justly, let him prepare himself for death which will soon come. Fourth, that God has conferred His virtue and strength upon man; let man therefore use the strength of his body for agriculture, mechanical arts and other honest labors, and the strength of his mind for resisting the world, the flesh and the demon. Fifth, from verse 3, that He has assigned to him a number of years and days of life, and that it is brief and scanty: therefore let man carefully weigh each year, day, hour, indeed each moment, and acquire the merit of good works, because he must live from them throughout all eternity, especially because this number is unknown to man. Let him therefore say to himself daily: Perhaps I shall die today; let me therefore live holily and fervently as if about to die today. "Why do we not willingly abandon what will be lost at the end of this light, in order to gain the heavenly kingdoms? Let Christians have no care for those things which they cannot take with them," says St. Antony. Sixth, from verse 3, that He has given him dominion over the animals and the whole earth; let him therefore use it according to the will of God, who has conferred this dominion upon him, and from whom He will exact a strict account of his stewardship. Seventh, from verse 4, that He has instilled in the animals and birds reverence and obedience toward man; let man therefore show the same toward God and his Lord. Eighth, from verse 5, that He has given Adam a companion, namely his wife Eve, joining them in matrimony. Man therefore, who is his own master, let him enter into matrimony with her whom he wishes, and let him keep it holy and inviolably as it has been instituted and sanctified by God, and let him not turn aside to harlots and other vagrant and unnatural lusts. Ninth, from verse 5, that He has given man counsel, tongue, eyes, ears and heart; let him therefore use counsel, so that he may prudently choose what right reason and faith counsel and suggest should be chosen; let him use his tongue for the praise of God; his eyes, so that he may see the creatures, and in them behold and celebrate the Creator; his ears, so that he may hear the words of God and the Saints; his heart, so that he may love God, and render it whole and pure to his Maker. Tenth, from verse 6, that He has given man faith and knowledge; let him therefore believe in God by faith, and contemplate His works by knowledge, so that from them he may know, praise, celebrate and glorify the Maker. Whence St. Ambrose, in the book On the Institution of Virgins, chapter XI: "Why," he says, "do we labor rather for the world, and defraud our soul of such a dispensation of goodness, when we ought to serve none other than this Lord alone?" Eleventh, from verse 9, that He has given them the law of life; let him therefore obey the law in all things, so that he may obtain present and eternal life. Twelfth, from verse 10, that He has made a covenant with them concerning the giving to them of His inheritance and the heavenly kingdom, if they fulfill His will; therefore let them conform themselves to the will of God above all things, so that they may obtain His inheritance and kingdom. Thirteenth, from verse 14, that He has set over each nation rulers, both angels and men; let them therefore follow their rule and guidance, so that they may merit to be honored rather than punished by them. Again, that God Himself rules and governs the faithful and the Saints through Himself and His grace. Let them therefore allow themselves to be possessed and ruled by God, indeed let them continually pray and strive for it, and say with the Psalmist: "I am become as a beast before Thee." Most excellently does St. Gregory of Nazianzus, in oration 42, circumscribe man with these epithets as it were with praises: "The Word, the Artificer," he says, "fashions man as another world, great in small; He places on earth another angel, a mixed worshipper, a spectator of visible nature, an initiate of intellectual mysteries, a king of those things which are on earth; but subject to those above, earthly and heavenly, mortal and immortal, visible and intelligible, a mean between greatness and humility, the same spirit and flesh, etc., an animal of mind toward God by nod and inclination, following divinity." posuerit rectores, tum angelos, tum homines; illorum ergo regimen ductumque sequantur, ut ab eis non castigari, sed honorari mereantur. Rursum quod fideles et Sanctos Deus ipse per se suamque gratiam regat. A Deo ergo possideri regique se sinant, imo assidue orent et ambiant, dicantque cum Psalte: «Ut jumentum factus sum apud te.» Praeclare S. Gregorius Nazianzenus, orat. 42, hominem hisce epithetis velut elogiis circumscribit: «Verbum artifex, inquit, hominem fabricatur velut alterum quemdam mundum, in parvo magnum; in terra collocat angelum alium, mixtum adoratorem, visibilis naturae spectatorem, intellectualis mystem, eorum quae in terra sunt regem; superis autem subditum, terrenum et coelestem, caducum et immortalem, visibilem et intelligibilem, medium inter magnitudinem et humilitatem, eumdem spiritum et carnem, etc., animal animi ad Deum nutu et propensione, divinitatem consequens."
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6. HE CREATED FOR THEM KNOWLEDGE OF THE SPIRIT, HE FILLED THEIR HEART WITH SENSE, AND SHOWED THEM GOOD AND EVIL. — You will ask, what is the knowledge of the spirit given to man by God? First, Lyra takes knowledge properly for the cognition of conclusions which are demonstrated from their principles; by spirit he takes intellect, which is the habit of principles, by which the very principles of sciences are known; knowledge therefore of the spirit is knowledge or demonstration, which is drawn from its principles known through intellect, and is clearly known. Second, Palacius, through the discipline of intellect which preceded, takes natural knowledge; through knowledge of the spirit, all theology, that is to say, God instilled in Adam faith in the principles of Theology, and thence knowledge of conclusions: for this is knowledge of the spirit; Adam therefore was a most learned philosopher, and the most perfect theologian. Again he gave him sense, that is, acuteness and profundity of genius, by which he understood most profoundly all things which were infused into him. Finally, he showed them good and evil, that is, he showed them the splendor of good, and the foulness of evil. Not as we, who hear of good and evil, but are ignorant of their beauty and horror; but Adam and Eve, knowing the weight of those and these, sinned. O great misery! This is Palacius. See St. Thomas and the Scholastics I part., Question XCIV, art. 3 and seq., where they teach how great and how excellent was the knowledge of Adam infused by God. Third, Jansenius by spirit takes mind, that is to say, He gave man knowledge of mind, because through infused natural light He gave him cognition of prudently disposing temporal things, and through the law impressed on their mind, of recognizing what was evil and what was good. Fourth, properly and genuinely knowledge of the spirit is knowledge of spiritual things, namely cognition of God, angels, virtues, grace, glory. Such knowledge is faith, wisdom, theology, and especially sacred and faithful ethics, which teaches the spirit of man, and directs it to the worship of God and to heavenly beatitude. For this is knowledge of the spirit, that is, spiritual, which he distinguishes from the discipline of intellect, that is, natural intelligence. Whence also he adds: "And with sense," that is, prudence by which they may be wise, and as it were feel spiritual things; "he filled their heart, and showed them good and evil:" evil, namely both of fault, and of punishment and hell; good, both of virtue and sanctity, and of glory and felicity, that is to say, He showed them how great evils await those acting badly, and how great goods those living well. And in this sense Christ and Paul take the name spirit for faith, grace and other spiritual things, as in John cap. VI, 64: "It is the spirit that quickeneth, the flesh profiteth nothing." Gal. V, 22: "The fruit of the spirit is charity, joy, peace," etc. And vers. 16: "Walk in the spirit, and you shall not fulfill the desires of the flesh." Rom. VIII, 6: "The wisdom of the flesh is death, but the wisdom of the spirit is life and peace." This knowledge is called knowledge of the spirit for four reasons, according to four kinds of causes: first, from matter and material cause, because its object and matter are spiritual things; second, from efficient cause, because the Holy Spirit effects and inspires it; third, from formal cause, because it is in itself spiritual and divine, and makes the mind of man spiritual and divine; fourth, from final cause, because it tends to a spiritual end, namely to the attainment of virtues, grace and glory, and to the very vision of God as it were to its end and eternal beatitude. Moreover, God gives this knowledge of the spirit inchoately to all the faithful, but perfectly to the just and holy alone, who by praying and cooperating with Him seek it with all their strength. Hence he says: "He created for them knowledge of the spirit;" created, that is, by creating instilled it into them. Again, not from the potency of the subject, namely the mind, did He draw it as it were by generating, naturally, but supernaturally as it were by creating He inspired it. Moreover, the Greek texts have only this concisely, knowledge of intelligence filled them, and showed them good and evil; the Zurich version, filled them with ingenious knowledge, and indicated to them both good and evil; the Syriac, with wisdom and counsel filled their heart, taught them good and evil.
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7 and 8. He set his eye upon their hearts, TO SHOW THEM THE GREAT WORKS OF HIS HANDS, THAT THEY MAY PRAISE THE NAME OF HIS HOLINESS, AND GLORY IN HIS WONDERS, THAT THEY MAY DECLARE THE GREAT WORKS OF HIS HANDS. — Rabanus, Lyra and others read, he set their eye, which Lyra thus explains: He gave to the intellect of men the power of reflecting upon itself, to show them the great works of his hands. For by this fact that the intellectual soul is reflexive upon itself, it makes the greatest progress in knowledge. But it should be read with the Romans, Greeks and Syrians, he set his eye. By eye is understood both the care and providence of God, as I have shown from Jeremiah I, 11; and also his illumination: for both are symbolized by the eye. For God's eye, because it is most lucid and most brilliant, illuminates all things, declares them, makes them conspicuous and transparent, according to that in Proverbs XXII, verse 12: "The eyes of the Lord keep knowledge." And Ecclesiasticus XI, 13: "The eye of God hath looked upon him." Ecclesiasticus XXXIV, verse 19: "The eyes of the Lord are upon them that fear him, etc., exalting the soul, and enlightening the eyes." Psalm LXVI, 2: "May God have mercy on us, and bless us: may he cause the light of his countenance to shine upon us." Psalm CXVIII, 135: "Let thy face shine upon thy servant." Psalm XXXII: "I will set my eyes upon thee." Hence the seven eyes are the seven Angels, the directors and governors of the world, Apocalypse V, 6, and Zechariah XI, 10. Thus Job chapter XXIX, says: "I was an eye to the blind, and a foot to the lame." And Solomon in Proverbs XXIII: "Thy eyes keep my ways." The sense is, as if to say, God by his knowledge and grace, as it were by a most brilliant eye, illuminated the hearts of men, so that through it he might show them the great works which he made, both in the creation and governance of the world, and in the singular providence which he exhibited to Abraham, Isaac, Jacob, Noah, Moses, and the other Patriarchs and Prophets; and in the protection or punishment of his people: for example, his wonderful power, by which through so many plagues and portents he led the Israelites out of Egypt with dry feet through the Red Sea, and there for forty years led them by a pillar of fire by night, and a cloud by day, and fed them with manna, the food of heaven, etc. Moreover, he showed these things to men for this purpose, that the faithful might from them praise the name of his holiness, that is, the most holy name of God; and might glory among the faithful Jews, and among the unfaithful Gentiles, in these wonderful works and mighty deeds of their God, so that they might declare his great works to them, and thus invite and draw them to the fear, love and worship of God. Whence the Zurich Bible translates, he added to their hearts his eye, that he might teach them the magnificence of his works; he gave them to glory in his miracles perpetually, that they might prudently declare his works, and the elect might praise his holy name; the Syriac, he assigned to him a heart to understand, that he might show him the excellence of his works, that he might understand his wonders, and they might be those declaring in the world the fear of him, and they might be glorifying the name of his holiness. It alludes to boys and servants who continually gaze upon the eye of their master and lord, and are thereby taught and directed; for wherever they see the eye of their master and lord turned, thither they themselves turn their own, they read it, learn it, do it, execute it. Wherefore the eye of the master governs the boy, the eye of the lord fattens the horse. For in the eyes of the master they seem to themselves to see and read his nod, his mind, his teaching, his will, his command, his anger, his favor, his vengeance. The eye therefore of the master teaches them what he himself thinks and wills. Allegorically, Palacius (although he himself thinks this to be literal) understands by the great works the incarnation of the Word, namely Jesus Christ; for the great works exhibited to Abraham, Isaac, Jacob, Noah, Moses, etc., were figures representing the great works of Christ. God, he says, in order to show his love toward men, determined to show them the great works of his hands. And because among all the great works of God the greatest is the work of the incarnation of the Word, therefore from this it seems to be proved that Adam knew the incarnation of the Son of God. For which reason he said: "A man shall leave his father and mother, and shall cleave to his wife;" for from this was the Son of God about to take flesh, namely from the fathers, who were to be born from Eve. Moreover, what he says: "That they may praise the name of his holiness," the Hebrews refer to the name of God, the tetragrammaton, which God revealed to Adam. Thus Reuchlin. But it would be better said that the Son of God revealed his name Jesus, in which we are sanctified. For if God revealed the incarnation, was it not easy and consequent also to reveal the name of the incarnate one? He adds: "And glory in his wonders." Thus plainly if God revealed to men his incarnation, men have that in which they can plainly glory. For what is more glorious than to have such a brother? If it is glorious to bear his stigmata in one's body, is it not glorious to be his brother? But because it is written: "He that glorieth, let him glory in the Lord;" therefore he adds: "That they may declare the great works," that is, that men may glory in God made man; but let them cast that glory upon God as the worker of such great things. And thus far concerning the instruction of man in the law of nature. Thus Palacius.
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9 and 10. He added to them discipline, and the law of life He made them inherit (as if He conferred it as an inheritance, or rather made them heirs to it); He established an eternal covenant with them, and showed them His justice and His judgments. — This is the eleventh benefit of God toward men, namely, that through Moses He gave to Israel, and through him to other nations, the law, which he calls discipline, in Greek ἐπιστήμην, that is, knowledge, both because the law teaches men as if they were disciples, in what manner they ought to live honorably; and because discipline of right reason restrains, forms and composes their customs and passions; and because like discipline it punishes the vices of men, and inflicts upon them deserved penalties, and by fear of the same restrains them from sins. For the law is discipline to man, just as a bridle is discipline to a horse, teaching it in which direction it ought to proceed. Secondly, it is called the law of life because it bestows present happy and long life (for this was promised by God to the Jews keeping the law), and future blessed and eternal life. Covenant signifies a pact and covenant, which God made with the Hebrews through Moses concerning the giving to them of the promised land, if they would worship Him and keep His law. Wherefore in the covenant is comprehended the worship of God, and the worship prescribed by Him through the ceremonial laws concerning sacrifices, purifications, oblations, tithes, firstfruits, vows, etc.; just as by judgments are understood the judicial laws, which prescribed right and law with respect to one's neighbor; and just as by law and discipline is understood the natural law,
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12. AND HE SAID TO THEM: BEWARE OF ALL INIQUITY (in Greek adixou, that is, injustice), AND HE COMMANDED THEM EACH ONE CONCERNING HIS NEIGHBOR. — For this is the sum and compendium of the second table of the Decalogue, which God proclaimed through an Angel from Sinai, namely, to do nothing unjust to one's neighbor, but to render to him his right, namely the debt both of justice and of charity. For the second table of the Decalogue, containing seven precepts, is wholly directed toward one's neighbor, and forbids that any injustice be done to him in his goods, reputation, wife and life, but that all his right be preserved to him whole and inviolate. He omits the precepts of the first table concerning the worship of God, because those are known to all, and because he had sufficiently insinuated them in verse 10, saying: "He established an eternal covenant with them," certainly concerning nothing other than His worship, as I said a little before. Finally, the precepts of the first table are tacitly comprehended in the second, because the love of neighbor, prescribed in the second, flows from the love of God, which is prescribed in the first, and presupposes it. Hence the Apostle says that the whole law is contained in the love of neighbor, Romans XIII, 9. See the things said there. Wherefore Vatablus clearly translates, from all injustice, he says, abstain, and he gave commandments to each one concerning his neighbor; the Syriac, and he said to them: Beware, and do not lie (deceive, defraud), and he commanded them to each man, that is to each one, concerning his neighbor.
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13. THEIR WAYS ARE ALWAYS BEFORE HIM, THEY ARE NOT HIDDEN FROM HIS EYES. — The Syriac, their ways are manifest before Him, and do not pass from the sight of His face, that is to say, God gave the law to the Hebrews, not withdrawing Himself from care of them, as if not caring whether they keep the law or not; but He continually attends, watches, inspects whether they obey Him, so that He may reward those observing, punish those not observing: for this is the office of a perfect legislator. The remaining nations to whom He did not give the law, God does not care so much how they live. Whence concerning them he subjoins: "Over each nation He set a ruler, and the portion of the Lord is Israel." Hence also pathetically He insults His own who transgress His law, Jeremiah VII, 11, saying: "I, I am; I have seen, says the Lord." Secondly, however, you may understand this sentence of all men. Whence the Zurich Bible translates, the institutions of men are always open to Him, nor have they escaped His eyes. For just as God has general providence of all men, so also inspection; but peculiar to Israel, or the faithful people. He alludes to Proverbs XVI, 2: "All the ways of man are open (some translate, are glassy, that is, shine like glass) to His eyes;" concerning which more there.
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14 and 15. To every nation He appointed a ruler, AND (but) THE PORTION OF THE LORD ISRAEL WAS MADE MANIFEST, — that is to say, Other nations have men as rulers, but Israel has God as king; God appointed kings and princes to other nations, who rule them by their laws; but "Israel," that is, the Hebrew people, "was made a portion," that is, an inheritance, "of God manifest," because God wished to rule Israel by Himself, and to give it the law by Himself. Wherefore Israel is a kingdom, commonwealth and people peculiar to God. Whence God dwelt with it, residing in the mercy seat above the ark, and from there uttering oracles, and walked among it, so that they ought rightly to have been ashamed to sin before God present. He adds to manifest, that is to say, It is manifest not to Israel alone, but to the whole world, that Israel is a people, portion and kingdom of God, because all see it ruled by God, loved, protected, adorned with continual benefits, and even with oracles and miracles; all see God has separated Israel from other nations by law and religion and His worship, and has chosen it for Himself and bound it to Himself. Wherefore there is no reason that with Jansenius, against the testimony of all manuscripts, we should refer to manifest to the following verse in this manner: "All their works are manifest as the sun in the sight of God." Secondly, Rabanus, Lyra and the Gloss rightly (although Jansenius denies it) understand by rulers Angels, that is to say, God appointed Angels to other nations, who rule them; but Israel He reserved for Himself to rule, according to that in Deuteronomy chapter XXXII, verse 8, according to the Septuagint, He set the bounds of the nations according to the number of the Angels of God. Whence also Daniel chapter X, verse 21, the prince of the Persians and the prince of the Greeks are said to contend with one another. You will say: God rules Israel also through an Angel appointed to it, namely St. Michael; for he was once appointed to the Synagogue, as he now is to the Church, Daniel X, 21. I answer, St. Michael ruled the Synagogue, and now rules the Church, as it were a peculium or kingdom proper and peculiar to God: for the faithful people, such as the Hebrews were, bound to God by faith, law and religion, is the proper commonwealth of God. Him therefore St. Michael rules as the vicar of God, in the kingdom of God proper and primary, which is the Church: but the other Angels rule their nations, as it were the spurious and rebellious kingdom of God, inasmuch as it abhors His law, faith and worship. Thus the king of Spain properly rules Spain by himself and his own presence, subordinating to himself praetorians, governors, etc. But the Indies and other kingdoms he rules through viceroys. Thus the Pontiff rules Rome, as it were the proper Bishop of this city: but other cities and provinces he rules as Pontiff of the whole Church, through proper Bishops, whom he appoints to them; but the Infidels he rules through Apostolic men, who preach the Gospel, and draw them to the Church. Add that God often rules the Church by Himself immediately, as in any Sacraments whatsoever: for whenever any Sacrament is conferred, God immediately infuses grace to the recipient of it: for an Angel cannot infuse this. Again, whenever the dead are raised, or miracles are done, God operates them by Himself: for an Angel cannot operate them. For a miracle is and is called a work which exceeds all the power of natural agents, even of Angels, and therefore requires divine power: and therefore it is a supernatural work and proper to God. This is what Moses says in Deuteronomy VII, 6: "The Lord thy God hath chosen thee to be His peculiar people of all peoples that are upon the earth." And chapter XXXII, 9: "The Lord's portion is His people, Jacob the lot of His inheritance." And Exodus chapter XIX, 5: "You shall be to Me a peculium out of all peoples; for all the earth is Mine. And you shall be to Me a priestly kingdom, and a holy nation," as I, being holy, am as it were your proper king. Wherefore Samuel, when the Hebrews asked for a king, I Kings VIII, verse 7, hears from God: "They have not rejected thee," He says, "but Me, that I should not reign over them." Whence Josephus, book II Against Apion, when he had taught that nations are ruled by monarchy or aristocracy or democracy, adds that Israel is ruled by theocracy, namely by God: "Our," he says, "legislator, intending none of these administrations, instituted theocracy, with empire and power assigned first to God alone." Moreover the Complutensian and Zurich editions add certain things which the Latin Vulgate lacks; for thus they have, every man from his youth is inclined to evils, nor could their heart be changed from stone to flesh; for in distributing the nations of the whole earth he appointed a leader to each nation, and chose Israel for himself particularly, whom as a firstborn he educates with discipline, and imparting the light of charity does not abandon; but the Syriac, agreeing with the Latin, translates briefly, he appointed rulers over all peoples, and the portion of the Lord is Israel; portion, that is, a hereditary share, or inheritance. Tropologically Rabanus: "The portion of God Israel has been made manifest, that is, the congregation of the Saints approved, whose doctrines shine like the sun in the sight of God, and their actions are pleasing to God. For the eyes of the Lord are upon the just, and his ears unto their prayers: because their eyes are turned towards the Lord, and the love of their heart pants. From their person the Prophet speaks saying: My eyes are ever towards the Lord, for he will pluck my feet out of the snare." These are Israel, because they rule over vices, passions, themselves, and thereby God. For just as Jacob, that is, the supplanter, namely of Esau his brother, that is, of his flesh, was afterwards called Israel, that is, ruling God, because in the struggle he prevailed over the angel of God, Genesis 32:28: so likewise the Saints after victory and dominion over passions, as it were rule God himself, so that they may obtain from him whatever they wish.
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16. AND ALL THEIR WORKS AS THE SUN IN THE SIGHT OF GOD; AND HIS EYES WITHOUT CEASING LOOKING UPON THEIR WAYS. — He inculcates what he said in verse 13, as if to say, All the works of Israel, namely of individual Israelites, both good by which they keep the law of God, of which he will speak in verse 18, and evil by which they violate it, of which he will speak in the following verse, are clear and manifest in the sight of God, just as the sun is clear and manifest to the whole world, and this not from themselves, as if this clarity were intrinsic and connatural to them; but from God, because namely they are illuminated by the clarity of God, and by his most lucid eyes, which continually illuminate and inspect all their ways, that is, their actions: just as the earth and air are clear, not intrinsically from themselves, but because they are illuminated extrinsically by the sun. Whence it is rather to be said that God is the sun illuminating and beholding all things, than that the works of men are bright as the sun, as we shall hear in chapter 23, verse 28. Thus Lyra and Jansenius adapt these things to Israel alone. Secondly, this meaning can be understood of the Gentiles, as if to say, Although the portion of God is Israel, whom he inspects, rules and cares for with special providence: yet with the common eye of providence he looks upon all nations, and beholds both their evils and their good deeds, so that he may punish those, reward these. Whence the Zurich edition translates, wherefore all their (the nations') deeds as the sun are plain to him, and he beholds their institutions with eyes continually; the Syriac translates as ours does, all their works as the sun appear in his sight, and all their counsels are manifest to him. Thirdly, some taking these things of the good works of Israel explain it, as if to say, Because God chose Israel for himself as a portion, lot and inheritance, hence his works, as Israel's, that is, as faithful and pious, he sees so willingly, as we see the sun: most pleasing to him is the sight of them. Thus of Solomon it is said in Psalm 88:37: "His throne as the sun in my sight," so that shining forever before me it may delight my eyes. And below in chapter 50:7, of Simon: "As the sun shining forth, so did he shine in the house of God." And chapter 26:11: "As the sun rising to the world in the highest places of God, so the beauty of a good woman in the ornament of her house."
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17. The covenants are not hidden because of (the true Complutensian and many read because of instead of because; others, on account of) their iniquity, and all their iniquities are in the sight of God. — Thus the Roman, Rabanus and others, that is to say, The covenants, that is, the pacts of God made with Israel, are not made void because of the iniquity of the Israelites, although all their iniquities are in the sight of God, so that He may chastise and punish each one in his time. This is what Paul says in Rom. III, 3: "Does the infidelity of men make void the faith of God? God forbid. For God is true, and every man a liar." Secondly, the covenants, that is, the ordinances and laws of God are not hidden and abolished by the sins by which men have violated them, because the ordinance of God remains and ever watches, unshaken, and the obligation of the laws endures, according to which the penalty decreed by the laws awaits sinners: for God has them and their sins ever before His eyes, so that in His time He may judge and avenge them. Thirdly, Palacius, reading because instead of on account of, thus explains: The pacts which the impious make on account of iniquity are not hidden, for example, to rebel against the king or God. Therefore, although they establish covenants on account of the most hidden iniquity, yet they are as clear as the sun to God. But this exposition, as well as the reading, is more restricted and more foreign. The Greek has these things concisely: their injustices are not hidden from Him, and all their sins are before the Lord; the Syriac: their sins are not hidden from His sight, and the sins of all men are written in the sight of Him, namely written in the mind and memory of God, so that He may judge and punish them. The Complutensian and Zurich add more: the unjust deeds of those (nations) do not escape Him, but all their sins are known to Him. But He, being merciful, and having knowledge of His work (in Greek plasma, that is, a formed thing), neither casts away men nor abandons them, so that He may spare them.
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18. THE ALMS OF A MAN SHALL BE AS A SEAL WITH HIM, AND SHALL PRESERVE THE GRACE OF A MAN AS THE APPLE OF THE EYE. — He said that evil works are in the sight of God; now he says the same of good works, among which alms-giving is chief. Lyra and others read sacculus (a purse) instead of signaculum (a seal), as if to say: Alms-giving is to the alms-giver as a purse, that is, a wallet. For just as a man places provisions in a wallet, to which he has recourse in necessity: so alms-giving comes to the aid of a man at death. Whence St. Augustine: "Mercy alone," he says, "is the companion of the dead;" so that Christ alludes to this in Luke XII, saying: "Make unto yourselves bags which grow not old, a treasure in heaven that faileth not." But signaculum (a seal) should be read instead of sacculus. Thus the Roman [Vulgate], Rabanus and others: for this is what the Greek sphragis signifies. Yet the sense comes to the same thing, whether you read sacculus or signaculum. For it alludes to the money purses or wallets of the ancients, which were secured and sealed with a seal, lest anyone dare to open them, and so that, if they were lost, from the seal it could be known who had lost them. This is evident from St. Augustine, sermon 19 On the Words of the Apostles, where he relates that the finder of a lost purse asked him who said he had lost it for the marks and seals of the purse: "He sought," he says, "the marks, he inquired about the quality of the purse, the seal, even the number of coins." And St. Jerome, epistle 47 On Avoiding Suspect Cohabitation: "He grieves," he says, "that a young man is preferred to him, etc., who seals the purse, manages the workshop, distributes the work, governs the household, buys whatever is necessary from public funds." So that Christ seems to have alluded to this in Luke XII, 33, when he says: "Make unto yourselves bags which grow not old." On which words Blessed Chrysologus, sermon 25: "A purse," he says, "why is it prepared? what need is there of locks there, where innocence is the guardian? what need of a seal there, where there is no suspicion of fraud?" Alms-giving therefore is said in this place to have a seal as its reward, that is, a purse filled with money, and therefore carefully sealed, and locked and sealed with its own fastenings and seals, as if to say: Alms-giving gives secure and stable riches, which neither moth corrupts nor thieves steal away, as Christ says. But because the true reading is signaculum, let us add other meanings of it here. First, Rabanus and Jansenius explain it thus: Just as we are accustomed to seal and mark precious and valuable things with a seal: so God seals the alms of each one in his own mind, as if to say: The alms of the pious remain in the mind and memory of God, sealed as it were with his seal or mark, so that they are faithfully preserved there, and he may render them their just reward in due time. For many say that they give alms, and complain that they do not immediately receive their reward. To these Sirach responds that God holds them sealed with him, so that he may reward them at a fitting time: let them therefore wait for that time confidently and with patience. Note the metonymy: alms-giving is called a seal or signet, that is, a thing sealed and marked (as the Syriac [version] translates it) in the mind of God. In a similar way God says, Deuteronomy XXXII, 34: "Are not these things laid up with me, and sealed up in my treasures?" And Paul concerning the elect sealed by God's foreknowledge and predestination: "The firm foundation of God standeth," he says, "having this seal: The Lord knoweth who are his, and let every one that nameth the name of the Lord depart from iniquity," II Timothy II, 19. Secondly, more genuinely and forcefully, as if to say: Alms-giving itself is as it were a seal, that is, a signet ring of God, on which is engraved the image of the alms-giver. For just as a signet ring is most dear to a man, which he always has in his hand and before his eyes: so alms-giving is also before God, namely precious and most dear to him, and always striking his eyes. Hence some translate it: mercy is as the sign of a ring with him. In a similar way God says to Zerubbabel: "I will make thee as a signet," Haggai II, 24. See what I have said at length on this matter there. Some add that he who gives alms receives from God as it were a seal, so that he may write whatever he wishes, whatever he desires, and impress and seal God's diploma with the seal, which when presented before God's tribunal, he will undoubtedly obtain what he asks, and receive the desired object of his wish. By which phrase and trope it is signified that the alms-giver obtains all things which he asks of God. But that this seal is with God, not with the alms-giver, is evident from what has been said. Whence Sirach explains this seal from the likeness of the pupil, when he adds: "And the grace of a man as the pupil he will keep," not by almsgiving, but God himself, says Jansenius, that is to say, God in his memory as in a book of his accounts, exactly and carefully writes and preserves grace, that is, mercy and benefit bestowed on another, as the pupil of the eye, namely with that care and solicitude with which a man preserves the pupil of his own eye; indeed with the same care with which God preserves the pupil of his own eye, that is, the keenness of his mind, according to that concerning the pious and merciful: "He that toucheth you, toucheth the pupil of my eye," Zach. II, 8. Or rather understand the grace of a man as that by which a man who gives alms is grateful and gracious in the eyes of God, equally as in the eyes of men; for this is what the Greek charis signifies, and the Hebrew chen. Whence that common saying in Scripture: "Thou hast found grace in my eyes," that is to say, Just as the pupil is gracious to a man, and a signet ring is gracious to a prince: so almsgiving is gracious to God. Again, just as a signet ring preserves the memory and grace of the beloved in the mind of the friend wearing the ring (for formerly they were accustomed to engrave the image of him whom they greatly loved on the face of the ring, so that the lover would always have his beloved before his eyes, and as it were present): so almsgiving preserves continually the memory and grace of the almsgiver in the eyes and mind of God; for the almsgiver is seen in his almsgiving as in his own image, formed and expressed by himself. Therefore almsgiving causes the grace of the almsgiver always to be preserved before God, living and dear like the pupil. Refer to ergo to almsgiving rather than to God. For he wishes to teach that all our works, both evil and good, such as almsgiving, are conspicuous to God, and strike the eyes of God. Whence the Zurich version translates, the kindness (Vatablus, compassion; for this is what the Hebrew chesed signifies) of a man like a seal before him (God) is, and the benefit of each he preserves as the pupil. Vatablus for grace translates love; for this too is what the Hebrew chen signifies, that is to say, Almsgiving preserves the favor, grace and love of the almsgiver before God, and renders him grateful and precious like the pupil of the eye, because it causes God to love him, and to favor him in all things. The Complutensian and Zurich versions add, distributing or granting to his sons and daughters repentance, that is to say, His almsgiving by its grace before God obtains for the almsgiver repentance of sins, and not only for himself, but also for his sons and daughters. Whence Daniel to Nebuchadnezzar, cap. IV, 24: "Redeem thy sins, he says, by alms, and thy iniquities by mercies to the poor;" the Syriac version translates, the justification (or victory) of all men is sealed, and placed with him, and the grace of all men as the pupil of the eye is guarded before him. Justification or justice is called almsgiving, on account of the analogies which I have reviewed from Daniel IV, 24; which version more favors the former exposition of Jansenius. Furthermore Palacius explains these things differently. Hear him: "Almsgiving, he says, is as it were a purse of money with him; secondly, and the grace of a man as the pupil he will keep; thirdly, and afterwards he will rise; fourthly, he will repay them their recompense to each one on their head; fifthly, he will turn the lower parts of the earth." The first therefore praise of almsgiving, of which the Author treats, as of a work by which God is greatly honored, is, that it be as it were a purse, namely of money, that is to say, He who carries a purse of money with him, buys what he wishes: so he who gives alms, although he casts away money, brings it with him nevertheless, by which he procures for himself the favor of God against evils, abundance of goods on earth, and finally happiness for himself in heaven. Among the Greeks for purse is seal, and the sense is: Just as Abraham received circumcision as a seal, by which God testified that he was just: so he who does almsgiving, is furnished with the seal of God, by which he is shown to be just; for he who gives food to the hungry, drink to the thirsty, etc., is held to be just in the day of judgment. And just as letters furnished with a seal no one dares rashly to violate: so neither do demons easily violate him who generously bestows alms from mercy, since in the evil day the Lord will deliver him. The second praise of almsgiving is, that it preserves carefully and diligently grace, truly a most excellent praise. For since the grace of our soul is so exposed to the envy of demons, to the fragility of the flesh, to the cupidity and assaults of the world, almsgiving is that which against so many phalanxes of raging enemies preserves and defends grace, that is, earnestly prays to God in heaven that he defend it, according to that: "The Lord preserve him and give him life," etc. Thus Palacius. Note that the grace of God is rightly compared to the pupil of the eye, first, because just as the image of a little man appears in the pupil, whence in Hebrew the pupil is called ischon, that is to say, a little man: so in grace appears the image of God; for grace is the highest participation of divinity, according to that passage in II Peter I, 4: "That you may be made partakers of the divine nature." Secondly, just as the pupil is the grace, beauty and comeliness of the face: so grace is the beauty, comeliness and dignity of the soul; take away the pupil, you blind the man; take away grace, you blind, nay you kill the soul; take away the sun from heaven by day, take away the stars by night, heaven will be nothing but darkness and gloom; take away grace, you take away the sun and stars of the mind, which being removed, nothing remains but night and gloom. Hence thirdly, just as the pupil is to man, so grace ought to be supremely the care and concern of the faithful, that he may preserve it, increase it, perfect it. See therefore how great is the dignity of almsgiving, which preserves this pupil of the soul, that is to say, grace. Whence St. Chrysostom, in his homily On Almsgiving and in his Collations on the Saints, equates the grace of almsgiving with the grace of miracles, by which the dead are raised, lepers are cleansed, demons are driven out. And he adds: "God did not establish almsgiving for this reason alone, that the needy might be fed, but also that benefits might increase to those who give, and indeed more for the sake of those who give than for those who receive. And therefore true almsgiving is to give in such a way that you rejoice to give, and think that you receive more than you give." Finally, almsgiving finds grace even with enemies, and makes friends for itself not only of friends, but of enemies; nay, it even procures grace, so that demons, sworn enemies, cannot harm us. Hear St. Chrysostom, homily 33 to the People: "There are also here, he says, camps of the poor, and a war in which the poor fight for you: for when they have received their stipend, by praying they make God propitious to you; and making him propitious, they repel the snares of demons against barbarians, and do not allow the malign one to be vehemently troublesome, nor always to rush upon you; but they break his power. Seeing therefore these soldiers, daily fighting for you against the devil with prayers and supplications, exact this tribute from yourself, their sustenance." Cyril represents this gnome and this enigma in a beautiful allegory of the silkworm and man, in book III of his Moral Allegories, chapter XX. For the silkworm, by wrapping itself in and hiding itself with its silk which it provides to man, signifies that the benefactor ought to show his benefaction, but hide himself. "Why does the liberal man, he says, hide his face, flee from praise, seek no external reward? Nature that produces gems is never open, nor does the most generous vein of gold display itself openly. Nature indeed and virtue do not give to the face, because they have not desired either the thing itself, or praise for the gifts virtually poured forth externally. Having heard these things, he said farewell and was silent."
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19. And afterwards He shall rise (He shall rise up to judgment not by almsgiving, but God, whose it is to judge and to render to each according to his merits), AND HE SHALL RENDER TO THEM THEIR REWARD, TO EACH ONE UPON HIS HEAD, AND HE SHALL TURN INTO THE INNER (some read, lower) PARTS OF THE EARTH. First, Jansenius, Lyra and Palacius refer these things to almsgiving and those who give alms, as if to say: Almsgiving marked and guarded is preserved with God until the day of judgment; for then it shall rise, that is, God shall rise up to judgment, and shall render to each head according to his merits, and shall turn into the lower parts of the earth, that is, into the dead, in the time of Sirach dwelling in hell, that is, in the limbo of the fathers: both because He will effect that the power of almsgiving reaches them, since on account of it He will raise them up to glory; and because He will effect that the soul of the one who gave alms, if it be sent to purgatory to be expiated, shall be freed from it, or certainly its punishment shall be mitigated. Thus Lyra, Palacius, Jansenius, who from this place against heretics prove Purgatory. Prepositivus erred, whom Hugo cites and refutes here, and some others from this place and similar ones thought that almsgiving also profits souls damned in hell, in that their punishment is mitigated by these for a time. They cite for themselves St. Augustine, Enchiridion, chapter CX, where he says: "But to whom do they profit (alms and suffrages) or do they profit to this end, that there be full remission, or certainly that the damnation itself become more tolerable." Yet St. Augustine speaks of damnation to purgatory, not to hell: for both are damned to the same fire; but there the fire is temporary, here eternal. That this is so is evident from what St. Augustine immediately premits: "When therefore sacrifices either of the altar, or of any alms whatever are offered for all the baptized dead, for the very good they are thanksgivings, for the not very good they are propitiations, for the very bad although they are no help to the dead, they are of some consolation to the living." They cite also for themselves St. Chrysostom, homily 3 on the Epistle to the Philippians, Innocent III, chapter Cum Martha, and others. But to all and everything Bellarmine responds excellently, book II On Purgatory, chapter XVIII. Furthermore, how great this reward is Christ teaches, who for a cup of cold water promises the kingdom of heaven, Matthew, chapter X, 42. Whence St. Chrysostom, homily 5 On Penance: "To a merchant, he says, there is no other intention, except to buy at a small price and to sell at a great price, etc. Such therefore God has proposed to us as markets: justice is bought at a small price, so much for a fragment of bread, for a cup of cold water." And the Angel to Tobias, chapter XII, 9: "Those who do, he says, almsgiving and justice, shall be filled with life." Second, you would more aptly refer these things to iniquities and the wicked, of whom he treated in verses 16 and 17, as if to say: Iniquities and the wicked are in the eyes of God, and are preserved in the mind and memory of God until the day of judgment, both particular and universal; for then God the avenger shall rise up to judgment, and shall judge the impious, unmerciful and impenitent persisting in iniquity and dying, and shall render to them deserved punishments upon their head, because He shall turn (some read, crush) and cast them into hell. For it is clear from the antithesis following that the discourse here is concerning the wicked and impenitent. For opposing these, the penitent in the following verse he adds: "But to the penitent He gave the way of justice," etc. The same thing is sufficiently signified by "He shall render to each upon his head." For to the impious upon the head, to the pious into the bosom God is said to render. Whence the Syriac clearly translates, and after these things it shall be revealed and He shall render to them, and their sins He shall give upon their head. Finally, if you wish to take this sentence most broadly, you can refer it both to the pious and to the wicked, and thus join both expositions already given, and embrace them as it were in one. Whence the Zurich version translates, at last he rises up, and gives to each his price, and turns each one's turn upon his head.
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20. BUT TO THE PENITENT HE GAVE A WAY OF JUSTICE, AND STRENGTHENED THE FAILING TO ENDURE (that is, to endure, so that they might endure temptation), AND HE APPOINTED FOR THEM A LOT OF TRUTH. — To the penitent: here he hints at an antithesis, and therefore the preceding things should be understood of the wicked impenitent, as I have already said: perhaps also he looks back to what the Greek of the Complutensian adds at the end of verse 18: "To his sons (the charitable) and daughters granting a place of repentance." He said in verses 16 and 17 that God beholds all the iniquities of all, so that he might judge and avenge them; now, lest anyone on this account despair of pardon for his iniquities, he adds a remedy, namely repentance, as if to say: If you have sinned and made shipwreck of innocence and justice, there remains after shipwreck a plank by which you may save yourself, namely repentance, which God suggests to you and offers; for to the penitent he gave a way of justice, that is, toward justice, namely a way by which they might return to justice; this way is repentance. Whence the Greek texts have, nevertheless he grants to the penitent a return, namely to himself and to justice; the Zurich version, nevertheless he grants a return to those who come to their senses; the Syriac, but to the penitent he will give repentance. And not only this, but moreover he strengthened the failing, as if to say: God strengthens and fortifies the fainthearted, who otherwise, left to themselves through human weakness, would lose heart and fail in temptation and tribulation, would slip into consent to temptation, impatience, despair, and other sins; he strengthens, I say, "the failing to endure," that is, to endure; for by the force of his grace he causes them to bear and endure every tribulation bravely. Moreover he strengthens them both through the reading of Sacred Scripture and pious books, both through preachers and comforters, both through the examples of Saints, and most of all through the internal grace and strength which he inspires into the mind. Whence in Greek it is parakalesen, which you may translate first as "exhorted"; second, "consoled"; third, "called upon, besought." Whence some here read conrogavit, or rather corrogavit, and thus our Interpreter is thought by Jansenius to have translated it, and thus reads St. Ambrose, or rather Victor, Bishop of Carthage, in his book On Repentance, cap. 1 (found in vol. V of St. Ambrose, Roman edition, p. 405), where among other things he says: "For cautious confession has a part of justice (for he reads part instead of way); so that you might draw forth mercy, exercise judgment first upon yourself." Fourth, "aroused, animated, strengthened," as our Interpreter translated it. Hence the same Victor there thus defines repentance: "Repentance is a condemnation of the former age, and a promised correction in the future, and as it were a manner of living is led into another life, while the pious mind does not look back upon those things which are behind." The Greek texts completely have it thus: parakalesen ekleipontas hypomonen, where necessarily some preposition must be understood. The Zurich version adds pros, that is, to; whence it translates, he exhorts the failing toward patience. Others understand kata, that is, according to, in accordance with; whence they translate, he exhorts the failing according to patience, that is, the failing or destitute of patience. The Complutensian, he strengthened the failing in expectation; the Roman, the failing in endurance; the Syriac goes another way: for it has, and he will destroy all who offend the just. AND HE APPOINTED FOR THEM A LOT OF TRUTH, — namely a lot of repentance and justice owed, namely eternal life. For truth in Scripture often signifies justice and every duty of virtue, or that which one ought to do, so that he might live worthily according to his rank and state. Thus of the devil it is said in John, cap. VIII, 44: "He stood not in the truth," that is, he did not persevere in the angelic state, he did not do what an Angel ought to do, he abandoned the angelic office. The sense therefore is, as if to say: The wicked of whom I spoke in verses 16 and 17 expect from God, with God continually beholding their iniquities with a stern eye, a lot owed to iniquity, namely hell, as he said in verse 19; but the penitent, if they seriously turn from iniquity, expect from God a lot of truth and justice, namely heavenly happiness: for God appointed this for them from eternity, Matt. XXV. It signifies that there is a twofold lot of men: one of earthly happiness, which is granted to the impious, and this is a lot of vanity, of dream, of falsehood and of darkness; another of eternal happiness, and this is a lot of truth. If you understand this, it is enough, says Palacius.
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21 and 22. Turn back (in Greek epistrophe, that is, return, turn back) TO THE LORD, AND LEAVE THY SINS: PRAY BEFORE THE FACE OF THE LORD, AND DIMINISH THY OFFENCES. — The Zurich Bible: offences; the Syriac: return to the Lord, and return from perishing, return from sinning, and do not provoke his wrath. For what profit is there to God in all who perish in the world, compared to those who live and give him thanksgiving? The Complutensian editors add oun, that is, therefore. For this second part of the chapter concerning penance is inferred from the first, namely from the things said about the benefits of God conferred upon man, and about his inspection, judgment and retribution, by which he repays both good and evil according to their merits; as if to say: Since, O man, thou art bound to God by so many names and debts, and he intently inspects all thy deeds, and especially all thy iniquities, so that he may punish them most severely in hell; it follows that, if thou art wise, if thou carest for thy soul, if thou wishest to consult thy salvation and thy eternity, thou shouldst turn back to the Lord. "Turn back," says Hugh, "and return like a handmaid to her mistress, according to that in Genesis XVI: Return, Hagar, to thy mistress, and humble thyself under her hand. Return, prodigal son, to thy father, and say: I will arise, and go to my father, and say to him: I have sinned. Return, adulterous harlot, to thy spouse, according to that in Jeremiah III: Thou hast played the harlot with many lovers, yet return to me. Return, sick man, to the physician, according to that in Hosea VI: Come, and let us return to the Lord, for he hath taken us, and will heal us." Note first: Sirach requires two things for conversion and justification: first, that the sinner turn to the Lord with his whole heart; second, that he leave his sins. For the sinner, while he sins, having abandoned the immutable good, turns himself to a mutable good. Therefore, in order that he may turn back and return to his former state of justice, he must, having abandoned the mutable good, return to the immutable, and turn from creatures to the Creator. For just as light excludes darkness, and darkness light: so likewise the love of the Creator excludes the disordered love of the creature, and vice versa. He adds a third thing, that he pray "before the face of God," namely that the penitent prostrate himself before God, and humbly beseech pardon from him. He adds a fourth thing, that he diminish offences, namely both the sins and offences which offend God, and the occasions of sinning and offending God, and suspect conversations, and whatever things provide to neighbours an occasion of offence and scandal. For all these things are signified by the Greek proskomma; and these, as far as he is able, he ought to diminish and remove, he who seriously wishes to turn to God. Thus Manasseh, doing penance, removed offences, namely the idols which he had previously set up, II Paralipomenon XXXIII, verse 15. Note secondly, to pray before the face of the Lord, that is, before the sight of the Lord, or before the person of the Lord, namely before the Lord. For in Hebrew panim, and in Greek prosopon, signify both face and person, which is distinguished and recognized from others by the face. Where note that panim is in the plural number among the Hebrews, and lacks a singular, so as to signify many, namely three persons in God. Whence from Exodus XXXIII, 20, to that passage: "Thou canst not see my face," the Cabalists note that the Hebrew panai, that is my face, is trilitteral, and represents the three persons of the Holy Trinity: indeed the three letters by which panai is written are signs of the three hypostases. For the first letter is pe, which signifies the mouth, from which the word proceeds, which accordingly fittingly represents God the Father. Second is nun, which expressly signifies the Son, from the root nin, from which the Arabs and Spanish call niños infants and little sons. The third is iod, that is Hand, which in Scripture signifies the Holy Spirit, as when David says in Psalm CX, verse 10: "Whither shall I go from thy spirit?" he immediately adds: "Thither shall thy hand lead me." All these things were noted by Raphael Aquilinus, tract. 1, whom Anton. Ricciardus cites in his Symbolic Commentary. Thus the ancient Hebrews and Latins said there are three faces in God, three species, three forms, that is three persons. Hear Tertullian against Praxeas: "Three there are, not in state, but in degree; nor in substance, but in form; nor in power, but in species; of one state, however, one substance, one power: because one God from whom these degrees, and form, and species are assigned in the name of Father, and Son, and Holy Spirit." He said degrees the origins and processions, as Pamelius rightly noted. Hence also the Septuagint translate face as prosopon, that is person. For the ancient Philosophers were ignorant of the distinction of nature and person: whence Aristotle, when he says actions are of supposita, by supposita did not understand persons, but substances, as Suarez rightly noted in the Metaphysics. Wherefore Martial the poet, mocking the Holy Trinity which Christians worship, because it could not comprehend the Trinity of persons in one and the same essence, says: "Hermes, all things alone, and thrice one;" to whom responding Athenagoras, almost contemporary with St. Dionysius the Areopagite, in his Apology for Christians, says "God is one in act, but three in virtue," that is one in essence, but three in persons. For the name hypostasis was not yet used for person, but from its own etymology signified substance. For the first who distinguished hypostasis from ousia, and called persons hypostases, and their essence ousia, was Hosius Bishop of Cordova, so as to refute Sabellius saying there is one hypostasis and person in God, as there is one nature, as Socrates relates in book III, chapters IV and V. Therefore God's face which we adore and to which we supplicate, signifies first, God's essence; second, God's presence: for the face is the index of this; third, God's person: for a person is recognized and judged from the face; fourth, benevolence: for this is discerned in a benevolent face. Whence God is said to turn away his face from him with whom he is angry, but to show his face to him whom he regards benignly, according to that Psalm LXXIX: "Show thy face, and we shall be saved;" for which St. Augustine reads, illuminate thy face, that is, show us a bright, cheerful, benevolent face. Hence also St. Gregory, expounding that passage Job I: Unless he shall have blessed thee to thy face: "We indeed, he says, what we love we regard; what however we wish to turn away from, we turn our face from it. What therefore is God's face, unless his regard of grace is understood to be signified? He says therefore: Stretch out thy hand a little, and touch all that he possesseth, unless he shall have blessed thee to thy face. And as if he openly said: What thou hast given take away. For if he shall have lost what was received, he does not seek thy regard of grace by things temporal being taken away. For if he shall not have those things in which he delights, he despises thy favor, even by cursing." Hence Sirach commands to pray before the face of God, so that by praying we may conciliate it to ourselves, and from angry, severe, threatening we may render it to ourselves propitious, serene, benevolent and beneficent.
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23. RETURN TO THE LORD, AND TURN AWAY FROM INJUSTICE, AND HATE EXCEEDINGLY EXECRATION,—namely, sin which God execrates and abhominates. He repeats and inculcates in other words what he said in the preceding verse. "Exceedingly," that is, greatly: for this is the Hebrew meod; but he says exceedingly rather than greatly, because an immense and as it were infinite hatred of sin is required: for sin is an immense evil, and therefore is to be abominated immensely; wherefore however great the hatred of sin may be, it cannot be excessive: indeed God pursues and execrates sin with a hatred that is positively infinite. Wherefore just as God is to be loved above every lovable good, so sin is to be execrated above every hateful evil, which can be hated by man or Angel. The Complutensian and Zurich editions insert certain things about light and darkness. For thus they have it, strive toward the Most High (for he will lead you from darkness to the light of safety), and withdraw from injustice; and pursue with supreme hatred that which is to be abominated; the Syriac again goes another way, how great, it says, are the mercies of God! who spares those who return to him, because there is no such thing in man: nor is his counsel like the counsels of the children of flesh.
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24. AND KNOW THE JUSTICES AND JUDGMENTS (that is, the commandments which prescribe what is just, according to which one must judge) OF GOD, AND STAND IN THE LOT OF THE PROPOSITION AND PRAYER OF THE MOST HIGH GOD. — This sentence and the following are already lacking in the Greek, and consequently in the Syriac and Arabic; the Zurich Bible, however, expresses them thus: make known the justice and laws of God, prescribed in the lot, and persist in the supplication of the Most High, as if to say: It is not enough to hate the execration, that is, the execrable sin; but moreover it is necessary to know, namely practically, that is, to love and to do the justices prescribed by law, according to that in Psalm XXXIII: "Depart from evil, and do good." For these are the two integral parts of the true justice of the Saints. Note: To stand signifies first, struggle and combat against enemies; secondly, in that constancy and perseverance, as if to say: You struggle with the world, the flesh and the demon, who strive to turn you away from the purpose of virtue; but stand, that is, generously resist their temptations, do not yield, nor fall, nor turn your back: thus indeed you will certainly conquer. For soldiers in camp, although they stand and resist, are often nevertheless overcome and killed by a more powerful enemy: but the soldier of God and the fighter of virtue, if he remains unmoved in that, conquers: for no one can take virtue from us against our will, but only our own will. For to stand is a military word; for those about to fight must stand firm: whence those who did this were formerly rewarded with torques and necklaces, as Vegetius testifies, lib. II, cap. VII, and Vopiscus in the Life of Probus. Indeed, Roman soldiers bound themselves by sacramentum, that is, military oath, never to depart from the obedience of the Consuls, never to abandon their post, as Alexander ab Alexandro testifies, lib. I Genial. cap. XX. Thus the soldiers of Catiline fell on the very spot where they stood, as Sallust testifies. Wherefore alluding to this, St. Paul in Ephesians VI, 12, when he had described the struggle of the faithful with demons, and had armed them with spiritual armor from head to heels, adds: "Therefore take unto you the armour of God, that you may be able to resist in the evil day." And soon after: "Stand therefore, having your loins girt about with truth, and having your feet shod with the preparation of the gospel of peace," where I have noted many things on this matter. Following these leaders, St. Cyprian, lib. I, epistle 5: "We exhort you," he says, "by our common faith, by the true and simple charity of our heart toward you, that you hold your glory with strong and persevering virtue. We are still in the world, still placed in the line of battle, we struggle daily for our life." The same man, praising the constancy of the Martyrs in torments, in the Exhortation to Martyrs: "They stood," he says, "twisted by those torturing, stronger, and striking and tearing with nails the struck and torn limbs they conquered. The unassailable faith could not be overcome by the long-repeated blow of the raging one, although, with the framework of the viscera broken, the members in the servants of God were no longer tormented, but wounds." You will ask, what is the lot of the proposition in which he commands you to stand? I answer first, it is the lot of the judgments, that is, of the commandments of God, proposed to each one by him, so that through their observance he may be saved and made blessed, as if to say: Know the justices and judgments of God, and stand in the lot of the proposition and prayer of the Most High God. continually propose, offer, dedicate and consecrate, and, so that you may be able to do this, frequently offer to him the incense of prayer, that is, of thanksgiving, praise and invocation. Whence St. Paul in Ephesians cap. vi, 14, when he had said: "Stand therefore, having your loins girt about;" adds vers. 18: "By all prayer and supplication praying at all times in the spirit, and in the same watching with all instance." For, as St. Chrysostom says, lib. I On Praying to God: "Neither temperance alone can save man, nor care for the poor, nor kindness, etc. But it is necessary that all things together concur in our souls: otherwise prayer as a root and basis is spread beneath all things." To this lot of the proposition St. Paul alludes, when he often says we are called according to the proposition, that is, according to God's will and benevolence: "As he chose us in him (Christ) before the foundation of the world, that we should be holy and unspotted in his sight in charity, etc., according to the purpose of his will, etc., which he proposed in him, in the dispensation of the fullness of time, to restore all things in Christ," Ephesians 1, 4 and seq. Finally, by lot understand any state of life which you have chosen of your own accord, even if rashly and imprudently, for example marriage with a troublesome wife, a laborious office, or a mechanical art to which you have devoted yourself. For if this is immovable, or difficult to move, it must be undertaken by you and persisted in. Wherefore you ought to persuade yourself that it is proposed to you by God as immovable, and therefore God, if you invoke Him, will give you grace so that you may be able to bear it and live honestly and justly in it, according to that saying of the Apostle in I Corinthians, chapter vii, 20: "Let each one abide in the calling in which he was called. Art thou called a servant? let it not be a care to thee." To this pertains the Arabian proverb, Century 1, number 96: "When that which you wish does not happen to you, wish that which does happen." And that saying of Terence cited by St. Augustine: "When you cannot do what you wish, wish what you can do." For, as Seneca says in the Proverbs: "You cannot wander from your fortune, it besieges you; you will find your fortune sooner than retain it. Bear, do not blame, what cannot be changed. Thus you will be the maker and guardian of your fortune." And in this matter consists the happiness of this life, namely that someone live content with his lot; for he who is not content with it, even if he be rich, wise, happy, is in reality miserable. For, as Seneca says: "He is not blessed who does not think himself most blessed." And Aristotle in book VII of the Eudemian Ethics cites and praises an ancient saying: "Friendship is of the steadfast, happiness of the temperate," that is, of those who are content with their lot. Whoever therefore regards his fortune well, even if he be poor, sick, afflicted, is happy: as the Martyrs were happy in their torments, because they rejoiced to endure them for God. And Euripides: "You have obtained Sparta, arrange it." And Plato in the Gorgias: "It is necessary for me, according to an ancient Secondly, Rabanus understands the lot of holiness proposed to us by God, so that through it we may become His friends and children: "He exhorts," he says, "that after the fall of sin he turn again to his maker, and abandon the error by which he deceived himself in mockery; let him beseech the Lord continually for his offenses, and with all the intention of his mind let him flee to divine piety; let him despise idolatry and the deception of diabolic servitude, and let him learn the most correct rule of God's commandments, so that in the lot of holiness to which he is chosen, he may remain, and persevere in the praises of the Most High." Of this lot Paul says in Ephesians 1, 11: "In whom we are also called by lot;" and in Colossians 1, 12: "Who hath made us worthy to be partakers of the lot of the saints;" and St. Peter, in his second epistle, chapter 1, 1: "Who have obtained with us a like precious faith in the justice." Opposed to this is the lot of the impious, or the lot of the demon, of which it was said above in chapter vi, 4: "He shall lead into the lot of the impious;" and in chapter xxv, 26: "Let the lot of sinners fall upon her." And St. Peter to Simon Magus in Acts viii, verse 21: "Thou hast no part, nor lot in this matter." Hence anagogically by the lot of the proposition you may understand the lot of predestination, which is the lot of glory and eternal happiness, of which the Angel says to Daniel in chapter xii, 13: "But thou, go thy way to the appointed time; and thou shalt rest, and shalt stand in thy lot unto the end of the days." Whence also Sirach adds: "Go into the portions of the holy world," etc. Thirdly, Lyra: "Stand in the lot of the proposition," that is, he says, stand in good purpose. Fourthly, more properly and genuinely: "Stand in the lot of the proposition," that is, persevere constantly and strongly against all suggestions and temptations of the world, flesh and devil in the lot proposed to you, that is, in your vocation, both of the new and holy life, by which converted from sins you have turned to the Lord, of which the discourse has gone before; and also of a certain honest and holy state, such as priesthood, Religious life, a prefecture, and any other which God has proposed to you, and to which He has called you, and which from His proposition and calling you have proposed to yourself and chosen. For this is the proposition of the Most High. Similarly stand and persist in the prayer of the Most High, so that you may frequently pray to God for the aid of grace, by which you may worthily live in your lot and in your vocation proposed to you. It alludes to the tabernacle and temple of the Jews: for in this were the loaves of proposition, so called because they were continually proposed and offered to the Lord; and the altar of incense, which signified prayer: for incense is the symbol of this, as if to say. Just as those loaves continually throughout the whole week remained in their proposition, that is, remained on the table proposed to the Lord dwelling in the Holy of Holies, and incense was offered to Him on the altar: so likewise you throughout your whole life remain in your vocation proposed to you by God, so that you may in turn offer yourself and all your actions to Him know the judgments, that is, the precepts of God, and persist in the lot proposed to you by God in them. which is present to take good counsel, and to accept what is given by you." And Pindar in the Isthmian Odes, hymn 3: "But the age, as days roll on, now bends this way, now that way. However, the gods (and men divine, namely the wise) are beyond the range of missiles." The same in the Pythian Odes, hymn 7: "They say indeed that stable happiness thus flourishes for a man, if he bears these and these things," that is, if he bears both prosperous and adverse things. Homer gives the reason, Odyssey X: Two jars of Jupiter stand at the threshold. as if to say, God measures out to each his own prosperity and adversity: let each therefore accept both from his God with an equal mind. For "where there is honey, there is gall: where there is abundance, there is a tumor." The Romans worshipped two goddesses, Angerona and Voluptas: the one named from anguish, the other from pleasure. The image of Angerona was in the mouth of Voluptas, to signify that pain is the companion of pleasure, and pleasure of pain; her mouth was bound and sealed, to indicate that those who bear sorrows and anguishes silently and conceal them by the benefit of patience, arrive at the greatest pleasure. Thus Macrobius, book I, On the Dream of Scipio. Therefore, if anyone wishes to be happy, he ought to be content with his lot, not only of riches, condition and status, labors and sorrows, but also of wisdom, virtue and grace, which God has measured out to him. For this is the happiness of Angels and the Blessed, in which each lives content with his own lot of grace and glory. For an Angel does not wish to be an Archangel; this one does not wish to be a Principality, nor does this one wish to be among the Cherubim or Seraphim; but in his own choir, rank and place, in which he has been placed by God, each lives content. We ought to imitate these. For there are some who, when they see someone wiser or holier than themselves, torment themselves; because they cannot be equal to him. And this is a vice implanted in human natures, that they almost always admire another's lot more, despise and disdain their own, desire untried things, condemn tried things, according to that saying: The lazy ox desires a saddle, the horse desires to plow. These are foolish and unhappy: for not all can be the Apostle Paul, Augustine, Athanasius: it suffices that each cooperates with the grace given to him by God according to his measure, and increases it as much as he can; but he foolishly aspires to the grace of the Blessed Virgin or St. Paul, because that, by God's gift, far exceeds and transcends all the measures of graces which God bestows on all the Saints: whence it is impossible for man to attain it. Thus in the body the foot does not wish to be a hand or an eye, but is content with its own lot, place and rank: which example the Apostle uses, 1 Corinthians xii, 14. The same, 1 Timothy cap. vi, 6: "He says, great gain is godliness with sufficiency," in Greek autarkeia, that is, a mind sufficient to itself and content with its own things. See the sayings in both places. Let each therefore say to God with the Psalmist: "in thy hands are my lots," Psalm xxx, verse 16. Thou, O Lord, art the great moderator of this world's court, thou art the absolute lord of all, it is thine to determine concerning us thy creatures what thou pleasest, nay what the wisest order of thy providence has ordained: to thee therefore I resign myself wholly, in whatever station thou hast placed me as thy soldier, that I will willingly and strenuously undertake, in that I will rest, and will say: "In peace in the selfsame I will sleep and rest." This is holiness, this is truth, this is true happiness. Thus St. Jerome, epistle 25, consoles St. Paula mourning the death of her daughter Blesilla: "Whoever says he believes in Christ, he says, let him rejoice in all the judgments of Christ. I am well, I give thanks to the Creator: I am sick, and in this I praise the will of the Lord." There exists a pleasant fable on this matter concerning the peacock in Phaedrus, book III, fable 15. For the peacock complained to Juno that he was surpassed by the nightingale in song, and demanded it for himself as more worthy. Juno replied to him that gifts are given to each by God: to the peacock beauty and the train of his tail, to the Nightingale voice, etc., and that each ought to be content with his own gift and his own lot. But hear Phaedrus: The peacock comes to Juno, bearing it ill That the nightingale's song was not given to him: That he is admired by all birds, Himself derided, as soon as he utters his voice. Then the Goddess said, to console him: But you surpass in form, you surpass in size. The splendor of emerald shines forth on your neck, And with painted feathers you display a jeweled tail. Why, he says, should I exchange a mute form, if I am overcome in sound? By the decree of fate parts are given to you: To you form, strength to the eagle, song to the nightingale, Augury to the raven, omens to the left to the crow, And all are content with their own voices. The moral: Do not seek to have what has not been given to you, Lest deceived hope turn to complaint. Plato saw this very thing through a shadow, who, as Plutarch testifies in his book On Tranquility of Mind, declares it by the example of dice: "In which the best cast is most desired by the gambler: but however it may turn out, care must be taken that he use most rightly whatever chance has brought." And Terence in the Adelphi, using a similar example, says this: So the life of men is as when you play with dice. If that which is most needed does not fall from the throw, that which has fallen by lot, you must correct by skill. Someone asked St. Anthony: "What shall I do to become pleasing to God?" To whom he prescribed three things: first: "Keep God always before your eyes," he said; second: "Whatever work you undertake, confirm it by the testimony of Holy Scripture;" third: "In whatever place you sit down, do not quickly move from there, but remain in it. Keep these three things, and you will live." Thus the Sayings of the Holy Fathers. St. Ephrem, in the Fourth Exhortation: "In whatever work you are called," he says, "fix your anchors and ropes firmly, lest your ship be gradually driven into the open sea; and then experience will teach you what peace you would enjoy when established in port." I shall say more on this matter in Proverbs xxvii, 8.
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A part in Scripture is called the lot of each one, according to that passage in Isaiah lvii, 6: "Thy part, this is thy lot." Therefore in the matter it is the same thing to say: "Stand in the lot of the proposition and prayer of the Most High," as to say: "Go into the parts of the holy age." He calls a holy age the blessed age and the blessed eternity, which the Saints enjoy in heaven, concerning which the Wise Man says, cap. v, 5: "And among the saints their lot is." And Daniel, cap. vii, 27: "The kingdom, and the power, and the greatness of the kingdom, which is under all heaven, shall be given to the people of the saints of the Most High: whose kingdom is an everlasting kingdom." And in Isaiah ix, 6, Christ is called "the Father of the world to come;" and cap. xxvi, 4: "You have hoped in the Lord in eternal ages." Esdras describes this holy age of the sealed and elect of God (to whom Sirach here alludes), in book IV, cap. ii, 34: "Expect," he says, "your shepherd, he will give you eternal rest: for he is near who will come at the end of the age. Be prepared for the rewards of the kingdom, for perpetual light shall shine upon you through the eternity of time. Flee the shadow of this age: receive the joy of your glory, etc., giving thanks to him who has called you to the heavenly kingdoms. Rise up, and stand, and see the number of the sealed in the banquet of the Lord," etc. St. John follows Esdras, Apocalypse iv, 8, and cap. v, 9, and cap. vii, 10. Thus Rabanus, Lyra, Hugo, Jansenius, Palacius and others. Hear Rabanus: "The holy age," he says, "is the rest of eternal life, which elsewhere is called the eternal age and the age of ages, or ages of ages. It is therefore necessary for each one, while he lives and is able, to prepare for himself by right believing and good working a place of eternal blessedness, because after the end of this life there is no time for working. Whence Christ admonished his own: Walk while you have the light, lest perhaps darkness overtake you," John xii, 35; and Paul: "Therefore while we have time, let us work good to all men," Galatians vi, 10. Tropologically, our James Alvarez de Paz, On the Spiritual Life, book V, part II, cap. xxiii: To pass into the parts of the holy age, he says, is nothing other than to learn the virtues of the Saints who have gone before us; and to dwell with those living and confessing God, is to follow the virtues of the Saints present, so that thus we may offer to Christ our Spouse new and old fruits, that is, the virtues of the Saints past and present. Thus St. Anthony, as St. Athanasius testifies, strove to imitate the virtues of each one. In a similar way let a Franciscan propose to himself as an exemplar of life St. Francis, St. Anthony of Padua, St. Bernardine; a Dominican St. Dominic, St. Thomas Aquinas, and St. Hyacinth; the Society of Jesus, St. Ignatius, St. Xavier, Blessed Francis of Borgia, Blessed Aloysius, etc. Thus each one will go into the parts of his holy age. In place of this opinion the Complutensians and other Greeks have this: Who shall give praise to the Most High in hell, for the living and those giving confession, that is, as others translate it, in place of the living and those giving thanks; the Zurich version, who among the shades shall praise the Most High, just as the living devoted to rejoicing, that is to say, the dead do not praise God, but the living, namely those living upon the earth. Wherefore while you live, praise God; for you will not be able to praise him among the dead. Understand it in the way in which I shall explain the following verse. Therefore he goes into the parts of the holy age, who with Angels and Saints perpetually praises God, who with Noah and Enoch walks with God; he becomes divine, and as it were a certain earthly god. Whence St. Augustine, tract. 2 in the Epistle I of St. John: "Such," he says, "is each one as his love is. Do you love the earth? you will be earth. Do you love God, what shall I say? You will be God." Indeed, even Aristotle, lib. I of the Politics: "A solitary man," he says, "is either a god or a beast." A god, namely, if he continually converses with God, and pours his whole heart, mind and love into him, so that he may say with St. Paul: "And I live, now not I; but Christ liveth in me," Galatians ii, 20. This the Ascetics do, whose whole conversation is in the heavens with God and Angels, who therefore dwell on earth in body only, but in mind transcend all earthly things, as if they alone were conversing with God alone in the world; which the Italians say: God and I, God my love. The sense therefore is, as if to say: You now, having turned from sin and from the vanity and desire of this world to God, leaving that behind, go to the holy age, namely by striving daily through good works, make progress and proceed to heaven, so that among the portions of the Blessed, that is, the lots, one part of the holy age, that is, one lot of blessed eternity and future glory, may fall to you; live for holy eternity, and thus begin it here through the confession of God, that is, praise, so that you may continually praise God both in heart and in mouth and in deed with the just, who still live and give praise to God; converse with the Angels, rejoice with the Blessed: for the life of the heavenly ones and the Blessed is nothing other than continual praise of God, than perpetual Alleluia. Whence Psalm cxli, 6, and Psalm xli, 5 and 6, heaven is called the land of the living, the place of the tabernacle of wonder, the house of God, where is the voice of exultation and confession, and the sound of feasting. See what is said in Apocalypse iv, 8, and cap. v, 9, and cap. vii, 10. Thus Rabanus, Lyra, Hugo, Jansenius, Palacius and others. Wherefore St. Augustine explains this passage concerning the confession of sins, in De Verbis Domini according to Matthew, sermon 8: "We confess," he says, "either praising God, or accusing ourselves. Both confessions are pious, whether when you reprove yourself who are not without sin, or when you praise Him who cannot have sin. But if we think rightly, your reproof is praise of Him. Why therefore do you now confess in the accusation of yourself? why do you confess, unless because from dead you have been made alive? For Scripture says: From the dead, as one who is not, confession perishes. If confession perishes in the dead, he who confesses lives: and if he confesses sin, surely he has revived from death. The confessor of sin has revived from death, who raised him?" surely no one except God. And further below: "Whether therefore we accuse ourselves, or praise God, we proclaim Him as one who is without sin. But when we accuse ourselves, we give glory to Him through whom we have risen." Thus also St. Ambrose (or rather Victor, Bishop of Cartenna), lib. De Pænitentia, cap. xxviii, tome V, p. 421: "But when," he says, "the final exit is unexpected to us, and the courses of our life are doubtful from the ignorance of death, how does anyone think he has time left to himself for confessing, he who does not know the time of his time? when surely he hears Scripture saying: Living and sound you will confess, and you will praise God, and go into the portion of the holy age with the living and those giving confession," etc. In a similar manner this passage is explained concerning the confession of sins in De Pænitentia, dist. I, cap. xxxiv Convertimini, where from this passage it proves that without confession no one can rise to the life of grace, but all those unwilling to confess remain in the death of sin: but if they begin to open their mouth for confession, already by God's gift they participate in some beginning of life, as St. Augustine taught a little before.
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as if to say, Do not delay in the error in which the impious, while they live, indulging their pleasures and lusts, persuade themselves that in death and in mortal sickness, or after death, they will turn to God and praise Him, when the soul freed from the body will no longer be able to desire anything earthly; but "confess before death." He adds the reason: "For from the dead, as from one who is nothing, confession perishes," as if to say, From the dead, as from one who is nothing, that is, does not exist, is not in the nature of things, confession perishes, that is, the praise of God that is useful and meritorious, which namely would lead him into the parts of the holy age, so that he might deserve to profit there, and with Angels and the Blessed, rejoicing, glorify God eternally, as has been shown before; for there is no merit after this life; indeed, then no one will praise God who did not praise Him in this life: for all the impious, who did not praise God in this life, but blasphemed Him either in word or in deed, tormented by Him in Gehenna, will blaspheme Him far more. Hear Rabanus: "To delay in the error of the impious is the certain perdition of men, because after the end of the present life all the pomp of human glory will be reckoned as nothing; but he who consumes the space of the present life in divine praise, and in this, as long as he lives, always persists in work, he afterwards, happily rewarded, exults in eternal blessedness. Whence Ecclesiastes, in his manner admonishing us, instructs us, chapter ix, lest we lose the leisure of the time granted, but convert it to our advantage, thus saying: There is no man that liveth always, and that hath confidence in this. Whatsoever thy hand is able to do, do it earnestly: because neither work, nor reason, nor wisdom, nor knowledge shall be in hell, whither thou art hastening." He alludes to Baruch chapter ii, 17: "Behold, because the dead, who are in hell, shall not give honour and justification to God, but the soul that is sorrowful," etc. See there the sayings: where I have explained this and similar passages from Isaiah chapter xxxviii, 19, and Psalm cxiii, 26, at length. Hence it is clear that confession here properly signifies praise and thanksgiving. For in Hebrew הודה hoda, that is, to confess, signifies to praise, because the acknowledgment and confession of the supreme majesty of God, and on the other hand of our own lowliness, is the highest praise of God. Whence the sacrifice תודה thoda, that is, of confession, was that which was offered in praise and thanksgiving to God. Yet this confession and praise of God involves and presupposes the confession of sins, especially because Sirach deals with sins, and the sinner turned to God through penance and confession, and therefore for this benefit of remission of sins and reconciliation, confessing and praising God: for the confession of sins was also commanded by the old law to the penitent, and that not only so that it would be made to God, but also to the priest, as I showed in Leviticus v, 5, and elsewhere. Wherefore St. Jerome, epistle 30 to Oceanus, praises Fabiola, because she publicly confessed and bewailed the sin of her repudiated first husband and the new one taken on: "Who would believe this, he says, etc., that she would put on sackcloth, that she would publicly acknowledge her error, and with all the city of Rome watching, before Easter Day would stand in the basilica once of the Lateran in the order of penitents, the Bishop, priests and all the people weeping together, would submit her hair scattered, her face pale, her hands squalid, her neck filthy?" And below: "O blessed penance, which drew to itself the eyes of God, which changed the raging sentence of God by the confession of error! We read that Manasseh in Paralipomenon, and Nineveh did the same in the Prophet, and also the Publican in the Gospel: of whom the first not only deserved pardon, but also the kingdom of heaven; the second broke the impending wrath of God; the third, beating his breast with his fists, did not lift his eyes to heaven, and the Publican, much more justified, departed by the confession of his vices, than the Pharisee by the proud boasting of his virtues." And with a few things interjected: "She was not ashamed before the Lord on earth, and He will not confound her in heaven. She opened her wound to all, and Rome beheld the discolored scar in her body weeping. She had her sides torn open, her head bare, her mouth closed. She did not enter the Church of the Lord, but outside the camp with Mary the sister of Moses sat apart separated; so that He whom the priest had cast out, He Himself might recall. She descended from the throne of her delights, took the millstone, made flour, and with bare feet crossed the streams of tears. She sat upon coals of fire: these were to her for help. The face, by which she had pleased her second husband, she beat; she hated gems, could not bear to see linen, fled from ornaments; thus she grieved as if she had committed adultery, and with many expenses of medicines desired to heal one wound." Mystically, "from the dead," that is from one remaining in sins, who is nothing, that is of no benefit or value before God, "confession perishes," because he who clings to his sins neither wishes nor is able to confess. Thus St. Augustine, in Psalm lxviii, concord. 1, at the end, explaining that verse 46: "Neither let the deep swallow me up, neither let the pit shut her mouth upon me: Great," he says, "is the pit of the depth of human iniquity, etc. When the sinner has descended into the depth of evils, he despises; the pit has shut its mouth over him. Why has it shut its mouth? Because he has shut his own mouth. For he has lost confession; he is truly dead, and that which is said elsewhere is fulfilled in him: From the dead as if it were not, confession perishes. This thing is to be feared most vehemently, brethren. If you see a man who has committed iniquity, he is plunged into a pit. But when you have told him of his iniquity, and he shall say: Truly I have sinned, I confess; the pit has not shut its mouth over him. But when you see him say: What evil indeed have I done? he has become a defender of his sin; the pit has shut its mouth over him, from which he has no way to be drawn out. Having lost confession, there will be no place for mercy. You have become the defender of your sin; how will God be your liberator? So that he may be your liberator, you be your accuser." Note: "Before death confess now" is not in the Greek, nor in some Latin texts; but it is sufficiently understood from the following words: "From the dead as if nothing, confession perishes." For which the Greek texts more clearly have, from the dead as if not existing, namely he who is not, who does not exist, confession perishes. Hence explaining this he adds: "The living and the sound shall praise the Lord." Whence the Zurich version clearly translates, lest you be held in the error of the impious. Preach the Lord before death. The dead no otherwise than if he had ceased to be, praise fails: but the living and sound in heart shall praise the Lord, and shall glory in his mercy. See Francis Lucas in the Notes here.
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which He grants to you doing penance: The Complutensian and Zurich editions read "sound of heart" for "sound," that is, one who, turning his heart away from sins and concupiscences, has a sound heart, because it has been healed through God's grace, charity and virtues. For this man is apt, capable and disposed to praise, not however he who is sound in body, but sick, indeed insane in heart and mind, because he serves his lusts. But our text and others read simply "sound," as if to say: While you live and flourish both in body and mind, confess, because when languishing presses upon one, such true confession is rare, and when death is imminent, most rare; for the infirm man deserves that, dying, he should forget himself, he who living forgot God, as Palacius says from St. Augustine. He alludes to, indeed cites, the words of King Hezekiah sick and beseeching God for health, Isaiah xxxviii, 19: Hear the counsel of St. Basil, Oration 4 On Penance: "What are you doing, O man? When you are very able in action, you spend your youth in sins; but when the instruments are broken in labor, then you bring them to God, when they are of no use, but necessarily fail and grow sluggish from the decay of long time." And St. Ambrose: "What praise can it have, if a body worn out by pleasures, and now cold with the frost of old age, he converts to the late offices of devotion, having already laid aside the vigor of youth?" Indeed, Seneca also, in the book On the Brevity of Life: "It is not shameful to you," he says, "to reserve the remnants of life for yourself, and to destine only that time to a good mind which cannot be applied to anything? How late it is then to begin to live, when one must cease to die!" Finally, St. Augustine, book L, Homily 41: "One doing penance at last, and reconciled, if he departs hence secure, I am not secure." And below meeting a tacit objection: "I ought," he says, "to explain more fully, lest someone understand me wrongly; do I say, He will be damned? I do not say. But do I say also, He will be freed? I do not. But what do you say to me? I do not know, I do not presume, I do not promise, I do not know. Do you wish to free yourself from doubt? Do you wish to escape what is uncertain? Do penance while you are sound, when you were able to sin, etc. But if you wish to do penance then when you cannot sin, sins have left you, not you them, etc. But whence do you know, you say, lest perhaps God forgive you? You speak truly. Whence? I do not know; that I know, this I do not know. For therefore I give you penance, because I do not know; for if I knew it would profit you nothing, I would not give it; likewise if I knew it would profit you, I would not admonish you, I would not terrify you. There are two things: either you are forgiven, or you are not forgiven; what of these will be your lot, I do not know; therefore hold fast what is certain, let go what is uncertain." Tropologically, sound of heart, that is, one who has driven out the diseases of vices from his heart, and has acquired virtues, so that in these, and especially in humility, he may make progress, lest he be ashamed to open before the brethren his defects and faults. For thus also he praises God, and because He sustains the wretched, proclaims him praiseworthy, and therefore will glory in His mercies, which he will receive on account of humble confession of faults, as is evident from what has been said, passing over others in their numbers, whom He permitted to die and be damned in their crimes, so many and such great sins He forgave. Wherefore St. Dorotheos, Doctrine 7, assigns this especially as the way to God, that man always accuse himself in all things. And Abbot Pastor used to say that all virtues had migrated to the house of one, which is that man accuse himself.
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The Complutensians add "these," that is, "holy"; the Syriac [version reads], "How great are the mercies of God, who spares those who return to him! because there is no such thing in man, nor is his counsel like the counsels of the children of flesh"; the Zurich [Bible], "How great is the mercy of our God, and how ready is his placability to those who turn to him in a holy manner!" Palacius thinks it to be mimesis: for he thinks that Sirach imitates the words of one confessing, indeed prescribes to him the manner of confessing, that is, of praising, namely so that, having obtained remission from God, admiring so great a benefit of God, he might cry out and say: "How great is thy mercy," etc. Jansenius more rightly thinks that the words of Sirach are brought forth by him for this purpose, that he might invite sinners to penance through a commendation of the mercy of God, which is so great that it cannot be expressed by mouth, nor conceived by mind; for it is immense, incomprehensible and infinite. Do you wish to know how great is the mercy of God toward the sinner, whom he receives into favor? Measure first, how great are the torments of hell; for the measure of these is the measure of the mercy of God: for this frees the guilty sinner from those. Measure secondly, the vileness and miseries of sinning man; for the mercy of God absorbs all these, as the sea absorbs drops of rain. Whence the abyss of our misery calls upon the abyss of divine mercy. Measure thirdly, the multitude and enormity of all sins; for the mercy of God transcends all these immensely, especially because it not only forgives and abolishes all these, however many and grave they may be, as to guilt and offense, but also in their place substitutes and provides God's grace, friendship, sonship, inheritance and eternal glory. Add, that it always abolishes for the penitent part of the punishment, and then the whole punishment, as happened to St. Mary Magdalene, as Lyra says. Truly therefore "mercy exalteth itself above judgment," James ii, 13. Great and incomprehensible are the works of the Lord, but "his mercies are over all his works," Psalm cxliv, 9. Let therefore the penitent reconciled to God say with St. Mary Magdalene, with St. Pelagia, with St. Mary of Egypt, and the like: "The mercies of the Lord I will sing forever. O my God, my mercy. Unless the Lord had helped me, my soul had almost dwelt in hell," Psalm xciii, 17. "For according to the height of the heaven above the earth, he hath strengthened his mercy toward them that fear him. As far as the east is from the west, so far hath he removed our iniquities from us," Psalm cii, 11. St. Chrysostom elegantly, homily 2 on Psalm l, at verse 1: "Have mercy on me, O God, according to thy great mercy," exaggerating the same, exclaims: "O great mercy of the Lord! When the whole world was shut up in sins, the creator of the universe came, and emptied the principles of sinners, so that no one thereafter should despair of his salvation. If you are impious, think of the publican; if you are unclean, attend to the harlot; if you are a murderer, look upon the thief; if you are wicked, think of the blasphemer. Consider the Apostle Paul, formerly a persecutor, afterwards a preacher; formerly a transgressor, afterwards a dispenser; before this tares, after this wheat; formerly a wolf, afterwards a shepherd; formerly lead, afterwards gold; formerly a pirate, afterwards a helmsman." And below: "For what is sin compared to God's mercy? Spider's webs, which when the wind blows are nowhere to be found."
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Zurich [Bible], and we delight in the vanity of vices. He gives here the cause of that so great mercy of God, namely, the great misery of men, so that through it he might again draw men to easy confession of sins, and to hope of pardon to be obtained from God's mercy, as if to say: Do not wonder that God's mercy is so great, because God knows men to be very fragile and frail; wherefore, while they fall into sins, he easily has mercy on them when they come to their senses, according to that Psalm cii, 13: "As a father hath compassion on his children, so hath the Lord compassion on them that fear him: for he knoweth our frame." NOR CAN ALL THINGS BE IN MEN, as if to say: There is not complete perfection in men, because they are wretched, weak and infirm; therefore all things cannot be in them, which ought rightly to be in them, and which are desired from them: because he who is born of mortal man is not immortal, immutable and free from corruption, says Jansenius; but by the very fact that he is born of man, he brings death with him, and with death instability, the fragility of this life, defect, corruption, and proneness to vices; and therefore he frequently sins, and delights in evil vanity, and forbidden concupiscence pleases him. "For the sense and thought of man's heart are prone to evil from his youth," Genesis viii, verse 21. Thus Rabanus, Lyra, Jansenius.
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To is put for and; similar examples of this phrase are Deuteronomy xxvii, verse 16, Proverbs chapter xx, verse 20, as is explained in Matthew xv, 4, and elsewhere. Again, to is put for thus. For it is a note of comparison; for it compares the defect of flesh with the defect of the sun. Whence the Greek texts have it thus: what is more splendid than the light of the sun? and this will fail, and (that is, thus, likewise) evil will flesh and blood devise. To which reading our Latin tur? Whence the Zurich version translates: what is more splendid than the light of the sun? but this too fails: not only will flesh and blood devising evil incur crime; the Syriac, when the sun passes from the day, even that one has darkness: thus also man has subdued his concupiscence, whatever is flesh and blood. But why does the sun fail? I answer, because it is a creature, whose proper nature is to be able to fail. St. Chrysostom adds, homily 6 on Genesis, so that from the defect it may be clear that the sun is not God, as the Persians and other nations believed, deceived by so great a splendor of the sun: "Let not the spectacle deceive you," says Chrysostom, "let not the honor of the Creator be transferred to the creature," let not so great a light be thought to be Divinity. For where there is defect, there cannot be Divinity and Godhead. Jansenius objects: A demon is more wicked than flesh and blood; therefore it is not rightly, nor truly said: "What is more wicked than what flesh and blood have devised?" for what a demon has devised is more wicked; likewise what is devised not by the weakness of flesh, but by the evil will, or malice of man. I answer, "What is more wicked?" understand, on earth among men, who dwell under the sun in this elemental sphere; but a demon was an inhabitant of heaven, now is of hell. Add, that by flesh and blood here is understood concupiscence, which is as much in a demon as in a man: but concupiscence is nothing more wicked. For which note: Flesh and blood in Scripture sometimes signifies man endowed with flesh, sometimes one devoted to the concupiscences of the flesh, sometimes the corruption of flesh, sometimes concupiscence, whether it resides in the flesh or in the mind, such as are the concupiscences of anger, vengeance, malice, pride, blasphemy, etc. Whence the Apostle reckons these among the works of the flesh, Galatians v, 19. I have given various causes of this phrase in canon 34 on St. Paul. See them, if you wish. The principal one is, because flesh in man is the workshop, indeed the potter's clay of the soul; and just as the soul rubs and communicates its passions to the flesh, so in turn the flesh rubs and communicates its affections to the soul. Whence in anger, which is in the mind, blood and bile boil up in the flesh; the same is true of the other passions. It alludes to Genesis VI, 5: "Every thought of the heart bent upon evil." Where the Hebrew is יֵצֶר ietser, that is, potter's clay, in which man as a potter shapes, paints and forms his imaginations, concupiscences and desires. Just as therefore flesh is almost transformed into spirit, when it follows it: so the mind and will are almost transformed into flesh, when they follow it. Hence also the devil devises and stirs up all his temptations in man through flesh and blood, and through the concupiscence residing in man. Since therefore man constantly carries with him this bilge of flesh and concupiscence, and as it were the sewer of foul offenses, what wonder if he sometimes offends? Sirach says this, both to humble man, and to keep him in holy fear, and to warn him to constantly struggle with flesh and blood, and to immediately crush its motions; and also to raise him in hope of divine Jansenius thinks it should be accommodated, and thus read: "Or what more wicked thing has flesh and blood devised," as some codices have it, and he gives this sense, and that various and manifold: "When, he says, the brightest sun of all is not without defect, what flesh and blood, that is, man who is of himself plainly fragile, will devise more wickedly, than namely that he will not wish to acknowledge his own defect, his own fragility and frequent falls, but proudly exalt himself as if superior to the sun? If indeed he should do this, he will be gravely reproved and punished for it. For certain writings also have the future tense, will devise, as the Greek texts have. And here too this sense is possible: What more wicked, that is, what great evil will flesh and blood devise? so that the comparative wicked is taken for the positive, as the Greek texts have the positive, and what is taken admiratively. Or certainly the sense is: What more wicked thing will flesh and blood devise, than namely what it constantly thinks? so that it may be signified that the corruption of man is the cause of all evils, and that it devises the worst things." But these senses, being uncertain and doubtful as they are, supply much that is not in the text. Again, the Greek codices here vary remarkably, so that we cannot stand by them and trust them. For the Roman Caraffae read, and evil will devise flesh and blood; the Vatican, and evil will devise flesh and blood; the Complutensian, for πονηρόν, that is evil, reading by diaeresis ἀνήρ ὅς, translate, and the man who will devise flesh and blood, repeat, will fail from good and will sin. Wherefore we must stand by the Latin Vulgate version corrected by the Romans, which is clear and full, and thus has: "What is brighter than the sun? and this will fail; or what more wicked than what flesh and blood has devised?" He proves what he said in the preceding verse: "For not all things can be in men, because the son of man is not immortal, and they were pleased in the vanity of malice;" these, I say, two defects of man, namely the natural one through death, the moral one through malice, he proves from a similar defect of the sun, as if to say: If the sun, which is the brightest, fails, in Greek ἐκλείπει, that is, suffers eclipse and defect, both when the moon or clouds interpose themselves between it and the earth, and when the sun migrates to the Antipodes, and thus the lower part of the earth interposes itself between it and us; again the sun failed in the passion of Christ, and will fail at the end of the world: what wonder then if man fails, and suffers the darkness of sin, and thence of death? man, I say, who consists of flesh and blood: for what more wicked than what flesh and blood has devised? The sense is: What more wicked than the sinner, who follows the inventions and suggestions of his own concupiscence and vicious nature? For man is the worst of all animals, as Aristotle says, book I of the Politics, as if to say: Therefore man is far from perfection and stability. For if the sun fails, what wonder if man fails, and that wickedly into carnal sins, to which he is most inclined, since he is seen to be sewn together and compacted from the very wickedness of flesh and blood— of mercy: for this, being conscious of this human infirmity and misery, is prone to have pity on it and to succor it; indeed for this reason the Word was made flesh, that through experience he might learn to sympathize with our infirmities, Hebrews IV, 15; and chapter II, 14: "Because, he says, the children have partaken of flesh and blood, and he himself likewise partook of the same, that through death he might destroy him who had the empire of death." Thus Sirach expounds himself expressly in the following chapter, verses 7, 8, 9, 10. Wherefore τὸ nequius, first, properly is the same as worse, more wicked; secondly, the same as more miserable, more wretched, as if to say: What more miserable than what flesh and blood devises? For it devises the delights of gluttony and lust, which create nothing but sorrows, diseases and death, so that man returns to earth and ashes. For thus τὸ nequam for the miserable, and that which afflicts, our Author takes in the following chapter, verses 7, 10, and elsewhere. And thus Christ says in Matthew VI, 34: "Sufficient for the day is the evil thereof," that is, the misery, affliction, of that day. He alludes to Job, chapter XXV, 5: "Behold the moon does not shine, and the stars are not clean in his sight. How much more man who is rottenness and the son of man who is a worm?" Is not clean from sin in the sight of God? And chapter XV, verse 15: "Behold among his saints none is unchangeable, and the heavens are not clean in his sight. How much more abominable and unprofitable is man, who drinks iniquity like water?" Finally, from the fact that it is said here, the sun will fail, equally as in Isaiah, chapter XXXIV, 4, and chapter LXV, 17, and Apocalypse XXI, 1, St. Chrysostom, Theodoret, Oecumenius and others think that at the end of the world the sun, moon, stars, heavens and all elements are to be substantially annihilated, or corrupted, and another sun, heavens and earth are to be created: concerning which matter I have said more on Isaiah XXXIV, and II Peter III, 10. AND THIS WILL BE REPROVED. — Thus the Roman: in judgment, namely, will be condemned and punished by God, lest man think that on account of the pursuit of his natural concupiscence, through the propitious mercy of God he will escape his judgment and vengeance. Because, as it was said to Cain, Genesis IV, 7: "His desire shall be subject to thee:" wherefore if you do not restrain him germinating with evils, you will be beaten.
17:31
31. HE HIMSELF BEHOLDS THE POWER OF THE HEIGHT OF HEAVEN: AND ALL MEN ARE EARTH AND ASHES. — The Zurich Bible: he surveys the mass of the lofty heaven, but all men are earth and dust. "He himself," namely the sun, which was mentioned before. Power, in Greek δύναμιν, which signifies force and might, and from this an army of the powerful; whence when God is called in Hebrew Adonai sabaot, that is, Lord of hosts, the Septuagint translates it, Κύριος δυνάμεων, that is, Lord of powers. The sense therefore is, as if to say, "Power," that is, the army of the highest heaven or of the highest heavens, namely the planets and stars, of which the sun is as it were the leader, the sun itself as an emperor beholds and surveys: but man is a worm of the earth, compacted from the dust of the earth, and again into Secondly, Lyra, Dionysius and Palacius refer ipse to God, concerning whom verse 28 speaks, as if to say: God is so great that all the power from heaven to earth is intimately beheld by him: meanwhile he sees that the power and strength of man is earth and ashes. Will he not therefore have mercy on him? God sees the powers of Angels, of the heavens, of the elements and of all others. He sees therefore the powers of man, that they are from the body, earth; from the soul, ashes: he therefore has mercy on so weak a thing. Thus also Rabanus: "In the name of heaven," he says, "he designates the heavenly creature; but in the name of man, the earthly: and he wishes to show this, that the heavenly and earthly creature shall equally be his creation. Mystically moreover, God beholds the power of the height of heaven, when he numbers the perfection of the saints by testing it. But he knows the fragility of man nonetheless, when he despises the life of sinners by rejecting them; whose works are compared to dust and ashes, because in the examination of the future judgment they shall be entirely scattered, and reduced to nothing." Thirdly, the Syrian translates: God judges the powers of the heavens, even the sons of men who are dust and ashes, as if to say: God has judged and condemned the Angels, when they themselves became demons: how much more will he judge vile and wretched men? For the Greek ἐπισκέπτεται is the same as he inspects, he visits, he judges. With a similar argument the Apostle concludes, saying, I Corinthians VI, 3: "Know you not that we shall judge Angels? how much more things of this world?" Finally, our Pineda in Job, chapter XXXVIII, verse 15, aptly refers this entire passage from "What is brighter than the sun?" to the end of the chapter to the punishment of Adam's fall, namely to the privation of light, both of life and immortality, and of the happiness of soul and body in which he was created by God: for it was immediately preceded by: "For the son of man is not immortal, and in the vanity of malice they were pleased." At the beginning of the chapter he recounted the creation of man and the gifts bestowed upon him, especially that God clothed the earth with ashes, to which it will return. And yet the sun, so brilliant, fails and suffers eclipses: it is no wonder therefore that men, so miserable and fragile, fail, slip and sin. Earth signifies the origin of man, because Adam was formed from earth; ashes signify the end and destruction, because dying he turns to ashes. Jansenius gives the reason: For when, he says, the soul in man is like a fire continuously moving and moved, the body destitute of soul is like a coal which dissolves into ashes. Whence the impious, Wisdom II, 2, say: "We are but the breath of our nostrils, and reason is a spark kindled by the beating of our heart: which being extinguished, our body shall be turned into ashes, and our spirit shall be dispersed as the soft air," that is to say, Our life is nothing other than a living fire existing in our heart, which by the motion of our heart emits sparks from itself, namely the speech and words which we speak, and smoke, namely the breath of respiration, just as fire when moved emits sparks and smoke. He turned him by his divine power; then in verse 15, he says: "He made an everlasting covenant with them, and commanded them: Beware of all iniquity," so that, namely, as if by covenant, by a bond of piety and obedience, they might enjoy a most happy state, both of body and soul, and the most ample power of all things: but if not, that most happy light would be taken from them, and they would be afflicted with punishment both by other hardships and by incredible weakness of body and mind." Then, having commemorated the fall of men and the iniquities by which they violated the covenant made with God, he concludes: "What is brighter than the sun? and it fails. Or what is more wicked than what flesh and blood have devised? and this shall be reproved. He himself beholds the strength of the height of heaven, and all men are earth and ashes;" that is, even without any sin or fault of his own, this light of the sun which we behold is taken from man, whether by the coming of night or by the shadow of another star interposed: how much more justly therefore will light be taken from the wicked thoughts which are of flesh and blood? That celestial orb is darkened: shall not he be darkened who was made from earth, and shall be reproved of sin and condemned to death, so that he may return to earth and ashes? By this very same reasoning indeed Baruch exhorts to piety and to a joyful and tranquil possession of earth and light, chapter III, 13, as if speaking with Adam." Moreover all these things depend on verse 28, where he commended the mercy of God, that is to say, All creatures, and therefore the sun itself, suffer a defect of light, and therefore in order that he might restore and preserve it, it needs the mercy, aid and influence of God: much more therefore does man the sinner suffer the same, who came forth from the marsh of earth like a frog, and through death is to return to dark and gloomy ashes; and therefore much more does he need the mercy of God, both that he might return from the darkness of sin to the light of grace, and that he might revive from the darkness of death to the light of life and eternal glory: for sin is the greatest defect, the greatest eclipse of the human soul, which no one can remove and illuminate except the eternal sun of justice, Christ the Lord. Again these things depend on verse 26: "From the dead, as from one that doth not exist, the confession ceaseth. He that liveth and is whole in soul, shall give praise to the Lord," that is to say, Just as the sun while it shines and flourishes, by its light confesses, that is, praises and glorifies, God its author; but when it fails, sets, and as it were dies, it fails with its light, and its confession, praise and glorification of God are likewise darkened: so likewise man living, both in body and in soul through the grace and spirit of God, praises God the author of both lives, namely natural and spiritual. But when he dies, either naturally through death or morally through sin, when his part (the body) ceases to live, the praise and glorification of God ceases. For man is most prone to sin, because he himself is nothing other than flesh and blood.
Machine translation from the Latin, not reviewed.
17:3
2. Man was also immune from pain. - Sacred Scripture partly lets it be understood that in the earthly paradise man had whatever he could reasonably desire, worked without tiring, and the animals and lower beings were subject to him (Gen. 1:26; 2:8, 15; Sir. 17:3-4). Pain appears in Genesis as a consequence of sin (Gen. 3:19). Moreover, immunity from death presupposes immunity from the pains and illnesses that lead to death. …
6. Man's superiority over the animals in the Old Testament is not derived from the possession of a spiritual and immortal soul, but is expressed through the idea of likeness to God (Gen. 1:26; 5:1-3; 9:6; Ps. 8:6 ff.; Eccli. 17:3; Wis. 2:23). Nevertheless, since this likeness consists in man's being endowed with intelligence and free will, implicitly resembling God coincides with having a spiritual soul, essentially …
17:19
This world of the dead is in the subterranean cavity, opposed to the height of heaven (Job 11:8); into this depth (Ps. 48:15; 62:12; Is. 5:14; Ecclus. 17:19) one
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.