What wisdom did for Adam, Noe, Abraham, Lot, Jacob, Joseph, and the people of Israel.
The benefites of wisdom are declared by examples, in Adam, 4. Noe, 5. Abraham, 6. Lot, 10. Iacob, 13. Ioseph, 15. And the people of Israel.
1She preserved him, that was first formed by God, the father of the world, when he was created alone,Ella custodì colui, che da Dio fu fu formato il primo padre del mondo, essendo stato egli creato solo,SHE kept him, that was first made of God father of the world, when he was created alone,Hæc illum qui primus formatus est a Deo patre orbis terrarum, / cum solus esset creatus, custodivit, 2And she brought him out of his sin, and gave him power to govern all things.Ed ella lo trasse fuora dal suo peccato, e gli diè potestà di governare tutte le cose.and she brought him out of his sinne, and gaue him powre to conteyne al thinges.et eduxit illum a delicto suo, / et dedit illi virtutem continendi omnia. 3But when the unjust went away from her in his anger, he perished by the fury wherewith he murdered his brother.Ma quando da lei si ribellò quell'empio nel suo furore, pel furore dell'omicidio fraterno, perì.After the vniust departed in his anger from her, by the furie of brothers man slaughter perished.Ab hac ut recessit injustus in ira sua, / per iram homicidii fraterni deperiit. 4For whose cause, when water destroyed the earth, wisdom healed it again, directing the course of the just by contemptible wood.E quando a cagione di lui l'acqua sommerse la terra, la sapienza di nuovo porse rimedio, conducendo in un legno spregevole il giusto.For whose cause, when water destroyed the earth, wisdom healed it againe, gouerning the iust by contemptible wood.Propter quem cum aqua deleret terram, sanavit iterum sapientia, / per contemptibile lignum justum gubernans. 5Moreover, when the nations had conspired together to consent to wickedness, she knew the just, and preserved him without blame to God, and kept him strong against the compassion for his son.Ella parimente allorché le genti senza distinzione cospirarono per mal fare, conobbe il giusto, e serbollo irreprensibile dinanzi a Dio, e forte il mantenne con tutta la compassione del figlio.She euen in the consent of wickednes, when the nations had confederated themselues, knewe the iust, and preserued him without blame to God, and in his sonnes mercie kept the strong.Hæc et in consensu nequitiæ, cum se nationes contulissent, / scivit justum, et conservavit sine querela Deo, / et in filii misericordia fortem custodivit. 6She delivered the just man, who fled from the wicked that were perishing, when the fire came down upon Pentapolis:Ella liberò il giusto, che fuggiva di mezzo agli empj, i quali perirono cadendo le fiamme sulla Pentapoli:She deliuered the iust, fleing from the impious that perished, when the fyre came downe vpon Pentapolis:Hæc justum a pereuntibus impiis liberavit fugientem, / descendente igne in Pentapolim:
7Whose land, for a testimony of their wickedness, is desolate, and smoketh to this day, and the trees bear fruits that ripen not, and a standing pillar of salt is a monument of an incredulous soul.Della malvagità de' quali le memorie rimangono nella terra deserta, e fumante, e negli alberi, che danno frutti non stagionati, e nella statua di sale, monumento di un'anima infedele;to whom for a witnes of their wickednes the desert land standeth smoking, and trees hauing fruites at vncertain season; and the memorie of an incredulous soule a standing piller of salt.quibus in testimonium nequitiæ / fumigabunda constat deserta terra, / et incerto tempore fructus habentes arbores: / et incredibilis animæ memoria stans figmentum salis. 8For regarding not wisdom, they did not only slip in this, that they were ignorant of good things; but they left also unto men a memorial of their folly, so that in the things in which they sinned, they could not so much as lie hid.Perocché questi, messa in non cale la sapienza, non solamente giunsero a non conoscere il bene, ma della loro stoltezza lasciarono memoria agli uomini, talmente che non poteron restare occulti i loro peccati.For pretermitting wisdom they did not only slippe in this, that they were ignorant of good thinges, but they left also vnto men a memorie of their foolishnes, that in those thinges, in which they sinned in, they could not be hid neither.Sapientiam enim prætereuntes, / non tantum in hoc lapsi sunt ut ignorarent bona, / sed et insipientiæ suæ reliquerunt hominibus memoriam, / ut in his quæ peccaverunt nec latere potuissent. 9But wisdom hath delivered from sorrow them that attend upon her.Ma la sapienza dagli affanni salvò quelli, che religiosamente la onorano.But wisdom hath deliuered them, that obserue her from sorowes.Sapientia autem hos qui se observant / a doloribus liberavit. 10She conducted the just, when he fled from his brother’s wrath, through the right ways, and shewed him the kingdom of God, and gave him the knowledge of the holy things, made him honourable in his labours, and accomplished his labours.Ella il giusto, che fuggiva dall'ira di suo fratello condusse per istrade diritte, e gli diede a vedere il regno di Dio, e delle cose sante gli dette la scienza; lo arricchì negli affanni, e ampia mercede rendette alle sue fatiche.And the iust fleing his brothers wrath, she conducted by the right wayes, and shewed him the kingdom of God, and gaue him the knowlege of the holie, did honest him in labours, and accomplised his labours.Hæc profugum iræ fratris justum deduxit per vias rectas, / et ostendit illi regnum Dei, / et dedit illi scientiam sanctorum; / honestavit illum in laboribus, / et complevit labores illius.
11In the deceit of them that overreached him, she stood by him, and made him honourable.Allorché altri lo circonveniva colle sue fraudi, ella lo assistè, e lo fece ricco.In the fraude of the circumuenters of him she was present with him, and made him honorable.In fraude circumvenientium illum affuit illi, / et honestum fecit illum. 12She kept him safe from his enemies, and she defended him from seducers, and gave him a strong conflict, that he might overcome, and know that wisdom is mightier than all.Ella lo custodi dai nemici, e lo difese dagli insidiatori, e vincitore lo fece nel gran combattimento, affinché conoscesse, che di tutte le cose è più forte la sapienza.She kept him from the enemies, and from seducers she defended him, and from seducers she defended him, and gaue him a strong fight, thas he might ouercome, and know that wisdom is mightier then al.Custodivit illum ab inimicis, / et a seductoribus tutavit illum: / et certamen forte dedit illi ut vinceret, / et sciret quoniam omnium potentior est sapientia. 13She forsook not the just when he was sold, but delivered him from sinners: she went down with him into the pit.Ella non abbandonò il giusto venduto, ma io salvò dai peccatori, e scese con lui nella fosso,She forsooke not the iust being sold, but deliuered him from sinners: and she went downe with him into the pitte,Hæc venditum justum non dereliquit, / sed a peccatoribus liberavit eum; / descenditque cum illo in foveam, 14And in bands she left him not, till she brought him the sceptre of the kingdom, and power against those that oppressed him: and shewed them to be liars that had accused him, and gave him everlasting glory.E tralle catene nol dimenticò, fino a tanto che a lui diede il bastone del regno, e potestà sopra di quelli, che lo aveano depresso, e di bugia convinse chi lo aveva infamato, e gli procurò una gloria eterna.and in bands leaft him not, til she brought him the scepter of a kingdome, and might against them, that oppressed him: and shewed them to be lyers, that spotted him, and gaue him eternal glorie.et in vinculis non dereliquit illum, / donec afferret illi sceptrum regni, / et potentiam adversus eos qui eum deprimebant: / et mendaces ostendit qui maculaverunt illum, / et dedit illi claritatem æternam. 15She delivered the just people, and blameless seed, from the nations that oppressed them.Ella dalle nazioni, che lo opprimevano liberò il popolo giusto, e la stirpe irreprensibile.The iust people, and seede without blame she deliuered from the nations, that oppressed them.Hæc populum justum et semen sine querela liberavit / a nationibus quæ illum deprimebant.
16She entered into the soul of the servant of God and stood against dreadful kings in wonders and signs.Ella entrò nello Spirito del servo di Dio, ed egli stette a petto de' regi tremendi con prodigi, e meraviglie.She entered into the soule of the seruant of God, and stood against dreadful kinges in wonders and signes.Intravit in animam servi Dei, / et stetit contra reges horrendos in portentis et signis. 17And she rendered to the just the wages of their labours, and conducted them in a wonderful way: and she was to them for a covert by day, and for the light of stars by night:E rendè a' giusti la mercede di lor fatiche, e per maravigliosa via li condusse, e ad essi fece ombra di giorno, e di notte supplì al chiaror delle stelle:And she rendred to the iust the hope of their labours, and conducted them in a meruelous way: and she was vnto them for a couerr in the day, and for the light of starres by night:Et reddidit justis mercedem laborum suorum, / et deduxit illos in via mirabili: / et fuit illis in velamento diei, / et in luce stellarum per noctem; 18And she brought them through the Red Sea, and carried them over through a great water.Li trasportò per mezzo al mar rosso, e li travalicò per mezzo allo acque profonde.and she transported them through the Redsea, and caried them ouer through a great water.transtulit illos per mare Rubrum, / et transvexit illos per aquam nimiam. 19But their enemies she drowned in the sea, and from the depth of hell she brought them out. Therefore the just took the spoils of the wicked.E sommerse nel mare i loro nemici, e dal profondo abisso li gettò a galla: onde acquistarono i giusti le spoglie degli empj,But their enemies she drowned in the sea, and from the depth of hel she brought them out. Therfore the iust tooke the spoyles of the impious,Inimicos autem illorum demersit in mare, / et ab altitudine inferorum eduxit illos. / Ideo justi tulerunt spolia impiorum, 20And they sung to thy holy name, O Lord, and they praised with one accord thy victorious hand.Ed ei celebrarono il santo nome tuo, o Signore, e ad una voce inni cantarono alla tua vincitrice possanza:and they sang thy holie name ô Lord, and thy victorious hand they praised together:et decantaverunt, Domine, nomen sanctum tuum, / et victricem manum tuam laudaverunt pariter: 21For wisdom opened the mouth of the dumb, and made the tongues of infants eloquent.Perché la sapienza aperse le mute bocche, e rendè eloquenti le lingue de' fanciullini.because wisdom hath opened the mouth of the dumme, and the tongues of infants she hath made eloquent.quoniam sapientia aperuit os mutorum, / et linguas infantium fecit disertas.
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Calmet
Sin. Hence it is clear, that our first parent repented, (Worthington) and was saved, Genesis 5:5. (St. Irenaeus 3:34.; St. Augustine, ep. xcix. ad Evod.; Cornelius a Lapide) (Calmet)
Things. Before sin, he submitted willingly; but afterwards, he was forced to use all his ingenuity to preserve this dominion.
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The unjust. Cain. We have no proof of his repentance.
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Calmet
Cause. The wickedness of the race of Cain. (Calmet)
Just. Noe[Noah].
Haydock
Wood. Who would have thought that such a vessel would save mankind, etc., amid the raging storms? Noe must have been an able mechanic: (Calmet) but God both directed him, and closed up the door, Genesis 7:16. (Haydock)
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She knew the just. She found out and approved Abraham, (Calmet) Sem, or Heber, who took no part in building the tower. (St. Augustine, City of God) (Chap. 16:4.)
St. Augustine
To God. Many say that Abraham was at first addicted to idolatry. (Philo.) (St. Augustine, etc.)
Calmet
But not after he was directed by the light of heaven. (Calmet)
Challoner
Strong. Gave him strength to stand firm against the efforts of his natural tenderness, when he was ordered to sacrifice his son. (Challoner)
Haydock
Against. Literally, "in." To obey God was true compassion to his son, though it might have deprived him of this life. (Haydock)
St. Ambrose
How many virtues did not Abraham manifest on this occasion! (St. Ambrose, Off. 2:5.)
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The just man. Lot.
Challoner
Pentapolis. The land of the five cities, Sodom, Gomorrah, etc. (Challoner)
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The just. Jacob.
Of God. Or heaven open, and angels ascending and descending, Genesis 38:12.
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Haydock
Deceit. Laban's craft did not prevent Jacob from growing rich. (Haydock)
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Challoner
Conflict with the angel. (Challoner)
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Challoner
Just. Joseph. (Challoner)
Menochius
Sinners. His brethren, etc. Septuagint, "from sin" of adultery. (Menochius)
Calmet
Pit. Or prison, to which he was confined at the instigation of Potiphar's wife, always preserving his virtue. (Calmet)
Haydock
He had also been let down into an old pit by his brethren. (Haydock)
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Calmet
Kingdom. Which he ruled under Pharao, Genesis 41:40. (Calmet)
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Challoner
God. Moses. (Challoner)
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Dionysius
Eloquent. They would, if possible, have sounded forth thy praise. (Dionysius)
Calmet
The Hebrews had been kept in ignorance, and afraid to speak. (Calmet)
Haydock
Infants, and dumb people, might also, by miracle, join in the song. (Haydock)
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The unjust.... Cain.
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For whose cause.... Viz., for the wickedness of the race of Cain.—Ibid. The just.... Noe.
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She knew the just.... She found out and approved Abraham. Ibid. And kept him strong, etc.... Gave him strength to stand firm against the efforts of his natural tenderness, when he was ordered to sacrifice his son.
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The just man.... Lot.—Ibid. Pentapolis.... The land of the five cities, Sodom, Gomorrha, etc.
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The just.... Jacob.
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Conflict.... Viz., with the angel.
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The just when he was sold.... Viz., Joseph.
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The servant of God.... Viz., Moses.
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Adam.
Concordance Gen. 1. v. 27.
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By this it is certaine that our first parēt Adam truly repented, and had remission of his sinne.
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Concordance Gen. 4. v. 8.
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Concordance Gen. 6.
Noe.
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Abraham.
Concordance Gen. 19.
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Lot.
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In al trees about Sodom there is only shew of fruite, which when it is touched falleth into dust.
Lots wife an example of inconstancie.
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Iacob.
Concordance Gen. 28.
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Concordance Gen. 37.
Ioseph.
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Concordance Gen. 41.
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Gods peculiar people.
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Concordance Exo. 1.
Concordance Exo. 3.
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Concordance Exo. 14.
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Concordance Exo. 12.
Concordance Exo. 15.
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St Jerome † AD 420 The Letters of St. Jerome 144.5
5. For you have made it sufficiently plain to me that you disapprove of those who assert that men’s souls are derived from that of the protoplast
St Augustine of Hippo † AD 430 Letters of St. Augustin 164
… a tenet which must be believed to have been accepted not without reason,—from whatever source it was handed down to the Church,—although the authority of the canonical Scriptures cannot be brought forward as speaking expressly in its support, though this seems to be the opinion which is more than any other borne out by these words in the book of Wisdom.
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Origen † AD 254 Origen Against Celsus 5.29
… “Moreover, the nations in their wicked conspiracy being confounded, she found out the righteous, and preserved him blameless unto God, and kept him strong in his tender compassion towards his son.”
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St Jerome † AD 420 The Letters of St. Jerome 122.1
… But in her despair she lost her composure, and looking back became a monument of an unbelieving soul.
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St John Chrysostom † AD 407 Homilies on Second Corinthians 18
… and was not ashamed to hand down the circumstances to history; casting down [so] the pride of the many. Wherefore also he left this story to the world
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St Augustine of Hippo † AD 430 The Correction of the Donatists 9
37. But if we consider what is said in the Book of Wisdom, "Therefore the righteous spoiled the ungodly;"
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St Augustine of Hippo † AD 430 The Confessions 8.5
… and it was for this end he had related it. But when he had added this also, that in the time of the Emperor Julian, there was a law made by which Christians were forbidden to teach grammar and oratory, and he, in obedience to this law, chose rather to abandon the wordy school than Thy word, by which Thou makest eloquent the tongues of the dumb,
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Finally, to this point tends that passage of St. Bernard, sermon 3 on Pentecost: "Three things we ought to consider in the great work of this world, namely what it is, how it is, and for what purpose it has been established: and indeed in the being of things an inestimable power is commended, in that so many things, so great, so manifold, so magnificently have been created. Truly in the very manner singular wisdom shines forth, in that these things are placed above, those below, these in the middle most orderly. But if you meditate on the purpose for which it was made, there occurs so useful a benignity, so benign a utility, which can even overwhelm the most ungrateful by the multitude and magnitude of benefits, most powerfully indeed from nothing all things, most wisely beautiful, most benignly useful have been created." Morally, learn from God and His providence order, manner and modesty: for God has so aptly ordered all things among themselves, that among them there is the highest order, beauty, concord, harmony, rest and modesty, according to that passage Job xxxviii, 37: "Who shall make the concert of the heavens to sleep?" Among birds behold the peacock spreading his tail adorned with eyes, and distinguished by as many gems as eyes; behold at the same time the gait of the peacock, which is slow, mature and modest: this teaches you not to exult in your wisdom and gifts, but to display modesty. Truly someone said: Let the religious be a dove in his cell, a hawk in the school, a sparrow at table, that he eat common food; in the cloister a peacock, that he walk quietly, lest he disturb or excite anyone. The whole universe therefore is a mirror and type of modesty, and so modesty has its origin from God, who by essence is most modest and most quiet; whence St. Ambrose, I Offic. cap. xviii: "Modesty," he says, "is rich, because it is a portion of God;"; the whole world therefore quiet, silent and modest cries out to us the pursuit of quiet, silence and modesty. Again, this order and quiet is a hedge and fortification of individual creatures, so that they cannot be overturned or harmed: thus modesty is a hedge, fortification, guard and protection of all internal virtues. Moreover, this order and composition is the beauty of creatures: see how birds are beautifully clothed and protected by their feathers; apples, pears, nuts, etc., by their bark; animals by their skin and hair: your clothing, your color, your beauty, your guard and protector is modesty. Furthermore, just as all creatures individually, not in one part and action only, but in all and each are rightly ordered and composed; so also your modesty ought to extend itself to the whole body, so that all its parts, movements, actions, gestures it shapes and composes to modesty, according to the admonition of St. Peter I Epistle i, 15: "According to him that hath called you, who is holy, be you also holy in all manner of conversation;"; and that of the bridegroom concerning the bride, Canticles vii, 1: "How beautiful are thy steps in shoes, O daughter of the prince!" Behold a queen proceeding in public, see how composed she is, how adorned, how modest; you will find nothing in her uncomposed: thus also compose your body through modesty. In the Life of St. Mechtildis we read that she was so modest and silent that she seemed to be mute; and if you spoke with her, you would think you were speaking with an angel. This is what Ecclesiasticus, cap. xxvii, 12 says: "A holy man in his wisdom remaineth as the sun, but a fool is changed as the moon." Just as therefore the sun on every side through its rays displays its beauty, and shines through a cloud, and in it makes a parhelion as it were another sun: so you whoever are faithful, especially religious or priest, illuminate your soul with the sun of wisdom and virtue, so that it in all your movements and actions, as a parhelion shines through and gleams. Be as it were a sun walking about on earth, nay God, and as it were a holy angel in flesh. Such was the Word incarnate, who vibrated the rays of divinity through his humanity; whence St. Jerome in Matthew, chapter ix, verse 5, speaking of his calling and the following of Christ: "Certainly," he says, "the very splendor and majesty of the hidden divinity, which also shone forth in the human face of Christ, was able to draw those who saw him to himself by the very first glance;" and in chapter xxi, giving the reason why no one resisted Christ when he cast out the sellers from the temple with a scourge, overturned the tables and did other things which an infinite army would not have done: "For indeed," he says, "something fiery and starry radiated from his eyes, and the majesty of divinity shone forth in his face." You, O priest, you, O faithful one, have Christ dwelling in your soul through grace: you often, indeed daily, receive Christ in the Eucharist; show therefore that Christ dwells in your soul, as he dwelt in the humanity assumed by himself: let the splendor of his virtue shine forth in your face, in your words, in your morals, in your modesty: "Do you not know," says the Apostle, I Corinthians vi, 19, "that your members are the temple of the Holy Ghost, etc., and you are not your own? For you are bought with a great price: glorify and bear God in your body." Be therefore a temple of God; let your mind be the Holy of Holies, let your body be the temple of the Holy Ghost, so that in it there may be an altar of incense, namely of devotion and divine praise, a candlestick of knowledge and doctrine, a table of kindness and beneficence. Thus the Blessed Virgin Mother of God bore Christ in her womb, and therefore in her eyes, voice, members, and whole body the majesty, holiness, purity, modesty, and devotion of Christ shone forth, "so that the very form of her body was an image of her mind, a figure of integrity," says St. Ambrose, book II On Virginity. Dionysius the Carthusian relates, in chapter III On the Divine Names of St. Dionysius the Areopagite, that he came from Greece into Judaea, and there met the Blessed Virgin, and beheld her face shining with such great brightness that, overcome by excessive wonder, he fell to the ground and said: "Unless I knew by natural reason and faith that there is one God alone, I would take this very Virgin for a goddess." For this reason God had once commanded the priest entering the temple, under penalty of death, to clothe himself in a hyacinthine tunic, from which bells hung down all around below: "That the sound may be heard," he says, "when he goes in and comes out of the Sanctuary in the sight of the Lord, and he may not die," Exodus xxviii, 35. St. Jerome gives the reason, On the Vestments of the Priest: "That the steps," he says, "of the priest, and his movements, and all his utterances may be vocal. Let him conceive truth in his mind, and let him resound with it and be adorned with it in his whole bearing, so that whatever he does, whatever he speaks, may be doctrine to the people:" Let him therefore arrange all his members, all his actions and words, gestures and movements, in measure, number and order, so that in his microcosm he may reflect and represent the macrocosm, indeed the author of the macrocosm, God eternal and the Holy of Holies.
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23. Since as a moment of a balance, so is the whole world before thee (in Greek it is not "of the world," but simply "the whole world") and as a drop of morning dew (in Greek "of the morning," that is, of the morning, which in the morning before light, condensed and constricted by the cold of night, warmed by the refracted rays of the sun, melts, and dewy falls to the earth) which descendeth to the earth; — Vatablus, fallen to the ground; so also the Syriac; but the Arabic, and the whole world before thee, as a depression of the tongue of the balance, etc. A moment therefore is the least inclination, depression, nod or turning of the balance downward: for in Greek it is, a turning from the pans, that is, an inclination or turning from the pans or scales, which indeed, since they are always moved, one part is always more or less hanging than the other; one being raised, the other inclines, hangs and is depressed. He proves that God is very mighty, that is, to be strong and powerful, from the fact that He holds the whole world and all its forces in His hand as a balance. The sense therefore is, as if to say: First, just as the inclination and turning of the pan is a very small thing and of minimal moment, so also the whole universe is minimal in respect to God; second, just as the inclination of the pan is unstable and transient, so also the world passes and goes away before God; third, just as a pan suspended from a yoke or balance-beam can be moved by the least motion and almost by an atom of the one holding it, and inclined to the opposite side, so also the whole world is in the hand of God in all things, so that wherever God wills, thither the world immediately inclines, turns and tends. Just as therefore the balance-keeper rules and directs the pans, so God balances, rules and governs the world, and all men, angels, and all other things which are in the world. The comparison is similar concerning a drop of dew, which before light descends, and immediately at the rising of the sun is dried up, for it is absorbed either by the earth or by the sun and vanishes: such plainly is the world before God, for if God were to withdraw His concurrence from the world, by which He sustains it, immediately the world would relapse into its nothingness: see what is said Isaiah xl, 12, 15, 17, where he says: "Behold the nations as a drop of a bucket, and as a moment of a balance they are reputed." St. Ambrose adds in Psalm. i, that this balance signifies that God made all things with justice, and that in us there is so much of the moment of divine justice. Alas now, kings and princes, at this moment's weight; go and in your sceptres if you please be proud, add kingdoms to kingdoms, seek the empire of Asia and Europe. Alas! what are you doing! you wage war for a moment, you play for a point, you thirst for a drop with immense cupidity. Go mortals, gape after the earth and earthly things like moles, covet broad estates, fix palaces for eternity, heap riches upon riches, honours upon honours. Why do you labour with such great expenditures of your whole life, so that you divide this point of earth into thousands of thousands of points, so that you occupy the hundred-thousandth part of a point: why do you not rather seek the favour and grace of God? He with his finger closes and balances this whole globe of earth and heaven; he can create a thousand worlds, nay millions of worlds far more perfect than this in an instant; he contains in himself riches, honours, pleasures infinitely greater than this whole world displays; he makes those who hope in him almighty, as St. Bernard says; he makes those who love him happy, and blesses them with eternal glory; he promises you the most vast expanse of the empyrean heaven, nay the dominion of the whole world: why therefore do you prefer a moment to immensity, a drop to the sea, an instant to eternity? O how great thou art, O Lord, in whose sight the whole world is as a moment and a drop! "O Lord, our Lord, how admirable is thy name in all the earth! For thy magnificence is elevated above the heavens," Psalm viii, 2. "The heavens declare the glory of God, and the firmament showeth forth the works of his hands," Psalm xviii, 2. "Great is the Lord, and greatly to be praised, and of his greatness there is no end," Psalm cxliv, 3. "He is great, and hath no end, high and immense," Baruch iii, 25. For, as St. Gregory Nazianzen says, in his oration on the Nativity, speaking of God: "He contains the universe in himself, never begun, never to cease, as it were an infinite and boundless ocean of essence;" and in his Verses: "In thee all things remain, to thee all things hasten together;" and St. Dionysius, On the Divine Names, chapter v: "God," he says, "is not being in any manner, but simply and without circumscription contains and anticipates all being in himself equally;" and St. Cyprian, in the book That Idols are not Gods: "The world has one ruler, who commands all things that are by his word, disposes them by reason, perfects them by his power. Hence he cannot be seen, he is clearer than sight; he cannot be grasped, he is purer than touch; he cannot be estimated, he is greater than sense: and therefore we estimate him worthily thus, when we call him inestimable." Plato saw this, nay learned it from Solomon, and from him Seneca, who in the Preface to book I of his Natural Questions says: "When you have lifted yourself up into those truly great things, as often as you see armies going with raised standards, and as if something great were being done, a horseman now exploring further, now spread out from the sides, you will be pleased to say: A black column goes through the fields: that is the running about of ants labouring in a narrow space. What difference is there between them and us, except the measure of a small body? That point is what you sail in, what you wage war in, what you arrange kingdoms in, very small even, when the ocean meets them on both sides. Above are vast spaces, into whose possession the mind is admitted: but so if it has brought with it the smallest thing from the body, if it has wiped away all that is sordid, and having escaped light and content with little has burst forth." And after some intervening remarks: "What is God? The mind of the universe. What is God? All that you see, and all that you do not see. If finally his greatness is restored to him, than which nothing greater can be thought. If he alone is all things, he holds his work both without and within."
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trum) because thou art able to do all things, and thou overlookest the sins of men for the sake of repentance. — that is to say, Although thou couldest destroy the Egyptians and other sinners, from the fact that thou holdest the whole world as it were the moment of a balance in thy hand, yet thou hast spared them and sparest them, because thou art merciful, and thou hast mercy on all: for thy mercy is equal to thy omnipotence, nay it is clothed and armed with it, wherefore through it it is immense and omnipotent; wherefore through it thou overlookest the sins of men, to this end, that they themselves may do penance, and thus thou mayest receive them into favour, and pour out the bowels of thy mercy upon them. Note the inference; he does not say thou hast mercy on all because thou art merciful; but because thou art able to do all things, that is because thou art omnipotent: the reason is first, because God from the fact that he is omnipotent, esteems all things as nothing, and therefore unworthy of his wrath and indignation, according to that saying of the Poet: The wrath of Caesar will make No honour worthy. Thus a lion does not esteem the barking of a dog worthy of his wrath. Secondly, because to be able to restrain wrath, and to be able to spare sinners, is the mark of a lofty and generous mind, and of one who is not powerless over himself, but most powerful to command himself, whatever may happen: whence it comes to pass that this excellent nature in God declares the greatness of his mind and his omnipotence; hence St. Fulgentius, epistle 7 to Venantius, chapter iv: "God," he says, "is great in forgiving: in this greatness nothing is lacking, in which there is omnipotent mercy, and merciful omnipotence: so great is the benignity of omnipotence, and the omnipotence of benignity in God, that there is nothing which he is unwilling or unable to forgive to the penitent;" finally the Church herself sings the same when she says: "O God, who dost manifest thy omnipotence chiefly by sparing and having mercy:" see also Seneca in the book On Anger, and in Wisdom: "The wise man," he says, "is superior to injury." Hence Cato, when struck with a blow, denied that the injury had reached him. The same Seneca, book I On Clemency, chapter iii: "Nothing," he says, "befits a king and prince more than clemency: for these virtues are an ornament and glory to great men if they have a power that is salutary to them, but the power to harm is a pestilent force." Thirdly, thou hast mercy, that is thou forgivest the sinner both punishment and guilt on account of repentance, as follows, because thou canst do all things: because to forgive sins is a work of supreme power, and greater than to create heaven and earth, for the reasons which St. Thomas, with St. Chrysostom and St. Augustine, brings forward, III, part. Question cxiv, article 9, thus a judge can, nay is bound to, punish the guilty, but cannot forgive him his guilt, for this is the prerogative of a king or supreme prince. Therefore it is a greater power to have mercy than to punish, for the latter a king commits to inferiors, the former as it were a royal work he reserves to himself. To this tends that saying of St. Fulgentius, epistle 7, chapter xiii: "If God is merciful, he can forgive all sins. There is not perfect goodness, from which not all malice is overcome." Fourthly and most excellently, concerning the occasion and repentance, when thus speaking thou hast mercy on all, namely on all creatures, giving them what they need, because thou canst do all things, that is to say, Because thou, who art most rich and most powerful, canst supply and enrich the need and misery of all creatures: for thou in all things canst do all things; or rather, that is to say, Although thou couldest destroy the world by a mere nod, as has been said before, yet thou dost not do this, but thou hast mercy, that is thou preservest it and the sinners in it, because thou canst do all things, as to create, so also to preserve mercifully in thy being: for, as verse 27 says: "Thou sparest all things, because they are thine, O Lord:" this is what he says in chapter xii, verse 16: "And for this reason, because thou art Lord of all, thou makest thyself to spare all:" thus from Castro; for God's mercy is omnipotent, both in having mercy and in working: for there is no misery so great that God's mercy cannot and will not heal it. Wherefore as the miseries of men are infinite, so likewise the mercy of God is infinite: wherefore the abyss of our misery calls upon the abyss of divine mercy: for this reason God permits, or sends, so many and such great miseries upon men, that he may have an object on which to exercise the riches of his mercy: for this mercy surpasses and transcends immeasurably all the miseries of all men and creatures; hence that saying of the Psalmist, Psalm xxxii, 5: "The earth is full of the mercy of the Lord;" and Psalm cxliv, verse 9: "His mercies are over all his works." And thou overlookest the sins of men on account of repentance. — In Greek εἰς, or unto, repentance, that is to say God overlooks and defers the punishment of the sins of men for this end, that they themselves may acknowledge their guilt and do repentance, according to that passage Rom. ii, 4: "Or despisest thou the riches of his goodness, and patience, and longsuffering? knowest thou not that the benignity of God leadeth thee to repentance?" that is, desires to lead and strives to lead; and that passage Isa. xxx, 18: "The Lord therefore waiteth that he may have mercy upon you:" thus Cantacuzenus, Vatable, Osorius and Jansenius. Wherefore less genuinely do many explain it thus, that is to say Thou overlookest, that is thou forgivest the sins of men on account of the repentance which they have done or do; hence St. Thomas III, Question lxxxvi, 1, teaches that the opinion of those is erroneous, who think that someone in this life cannot do repentance and amend his ways. Moreover repentance is not mere change of mind, and alteration of morals, as Luther, Beza and Erasmus wish in Matt. cap. iii, and I Corinth. vii; and Calvin lib. III Instit. cap. iii, § 5, but also sorrow, contrition and detestation of sins committed, and their punishment, chastisement and satisfaction: wherefore those same wrongly give the etymology of repentance, as if it were said from pone, that is after or afterwards, as if to repent were the same as to hold a later counsel; whereas the Fathers and ancient Latins derive repentance from poena, that is punishment, so that it is the same as holding punishment, as St. Augustine says lib. De Vera et falsa poenitentia, cap. xix, and St. Isidore, lib. III Etymol. cap. ultim.; whence Ausonius, epigr. 22, concerning opportunity and repentance, when he thus introduces one speaking: I am a goddess, who exact penalties for deed and undone deed. That thou mayest repent, thus am I called Metanoia. And Lactantius, lib. VI, cap. xxiv: "He comes to his senses, he says, and recovers his mind as it were from madness, he whom regret of error grieves, and he chastises himself for his folly, and strengthens his mind toward living more rightly:" see Bellarmine, lib. I De Poenit. cap. vii. 25. For thou lovest all things that are (all things created by thee, which have received their being from thee; but sin is so hateful to God, it is not a thing created by God, but made by man, whence explaining he subjoins) and hatest none of the things which thou hast made: for neither didst thou hate anything when thou madest it. — In Greek, κατεσκεύασας, that is thou didst prepare and orderly compose. The Septuagint corrected at Rome have, nor didst thou hate anything when thou shouldst have made it; and thus St. Augustine reads it, that is to say Thou hast mercy on all, because thou lovest all things as thy works; therefore thou canst not pursue them with hatred, for thou didst create them out of love: for this reason thou didst make them, that thou mightest show them thy goodness, and communicate thy being to them; hence it is said Gen. i, 31: "God saw all the things that he had made, and they were very good:" for as St. Thomas teaches, I Question xx, 20, our love loves things because they are good, but God loves things, not because they are good, but that he may make them good: for his love is the cause of the goodness of things. For hatest, in Greek it is ἐβδελύξω, that is thou abhorrest, turnest away from, cursest; away then, Calvin, thou who teachest that God created the reprobate unto damnation and hell, and therefore unto sin, whereby they might deserve hell; thou makest therefore God the author of sin, and consequently thy god must be none other than the devil: for the devil is the author of all evil, just as on the other hand God is the fountain and origin of all good; and God hates and in hell punishes sin, how doth he make it? "thou hatest none, O Lord, of the things which thou hast made:" and, as St. Fulgentius says, "God is not the author of those things of which he is the avenger:" wherefore God loves all men, inasmuch as they are men; but he hates some, inasmuch as they are sinners: because namely the sins, which he himself hates, they have perpetrated at the instigation of the devil. He hates therefore our work, which we have made by sinning; but he loves his own work, which he himself made, namely nature and grace, says St. Augustine, tract. 110 in Joan.
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26. How then could anything remain, unless thou hadst willed it? or what that was not called by thee would be preserved? — Called, that is, created, and by the voice of God drawn forth from nothingness into the nature and existence of things: for to God to speak is to do, to God to call is to create, "for he said, and they were made" all things: for St. Athanasius, sermon 3 Against the Arians: in a similar phrase the Apostle speaks of God Rom. iv, 17: "Who quickeneth the dead, and calleth those things that are not, as those that are," while he makes beings out of non-beings, and existences out of non-existences: for non-beings obey God just as beings do, wherefore if they are called by God, they immediately stand forth and exist. He proves that God loves his works, even sinful men, for example the Egyptians, because he preserves them and those works: for without God's concurrence sustaining them they could not remain, but would immediately return to nothingness, from which they were drawn forth and created by God; therefore the preservation of men and creatures is as it were a continuation of the first creation, and as it were a continuous creation of them: just as therefore God first created them from love, so he preserves the same from love. Furthermore, as our Lessius notes learnedly, lib. X On Divine Attributes cap. iii, this preservation of creatures by God, although it is unique and of one kind, can nevertheless be conceived in a fourfold manner, first, by way of sustentation, as if the creature were resting upon God, as upon the most firm foundation and ground, and he himself sustains it from below, lest it fall back into the abyss of its nothingness: thus St. Dionysius On Divine Names cap. x, calls God the almighty seat, the ground, the foundation of all things; and St. Gregory II Morals cap. vii, says God is beneath all things, and sustains the creature from below. Second, by way of suspension: for God draws the creature forth from the abyss of nothingness upward toward himself to being, and to a certain form, and holds it in that state as it were suspended, lest it fall back into its abyss, from which it was drawn forth. Third, by way of influx and ministration: thus St. Augustine, lib. IV On Genesis Literally cap. xii, and St. Dionysius above, call preservation an operation, an unceasing largition and ministration of being and nature: the same is signified when God is said to be the being, the life of all things. Fourth, by way of connection and constriction: for just as a fluid thing, unless it be continually constricted and connected in its parts, immediately flows apart and dissolves: so unless God inwardly constricts and connects all the smallest particles, or the totalities of a thing, the whole itself dissolves into nothingness: this is what the Fathers signify when they say God contains and constricts all things. 27. But thou sparest all, because they are thine, O Lord, who lovest souls. — The Syriac: because all things are thine, O Lord, thou lovest souls, for the sake of which thou hast created all other things: this is the other reason why God does not immediately slay the Egyptians and other sinners, but chastises them moderately so that they may repent and be saved, namely because all things, and especially souls, are the possession and peculiar property of God: for because God created all, hence he has full dominion of ownership over all as his own things, and possesses all as his own property entirely. For, as Cantacuzenus wisely says, it is the part of a good master and possessor to care for his things in such a way as to spare them, lest he rashly lose them, or uselessly without fruit squander and consume them: wherefore if we, in whom concupiscence and luxury flourish, do not squander our things without utility and advantage, how much more will God, the procurator of all, and who provides for and cares for all things, who has all our hairs numbered, care for our things, not only redeemed: namely this was a fourfold, that is, that outstanding love of God toward men, which the Apostle so celebrates and inculcates to Titus, cap. iii, vers. 4: that is, what God proclaims through Ezekiel, cap. xviii, vers. 4: "Behold all souls are mine, as the soul of the father, so also the soul of the son is mine;" from this you may rightly gather that God gives to each soul sufficient aid for salvation. Again, you "O Lord love souls," that is lives, even of the Egyptians and other impious ones, and therefore you do not kill them immediately, but chastise them moderately, so that they may repent and escape death, and attain life, present and long-lived, but future and eternal: Christ demonstrated this very thing to Carpus in an illustrious vision, which St. Dionysius recounts, epist. 8 to Demophilus. Whence note, for τὸ O Lord, who love souls, in Greek it is more significantly expressed, δέσποτα φιλόψυχος, that is O Lord lover of souls, for God loves and cherishes souls, as nobler and more precious than all other creatures, in a singular manner: for he himself breathed the soul into man by his own mouth, and created it to his image most like to himself, Genesis ii, 7: he himself for the sake of souls, namely for the sake of men, created the whole world and all things that are in it; and lest souls fallen into sin should perish, he sent Christ into flesh and to the cross. See therefore, O man, how much you ought to love your soul, and to care for its salvation, and then also the souls of other men, which God so loved, and which Christ redeemed with his precious blood CHAPTER TWELVE. SYNOPSIS OF THE CHAPTER. He continues the same argument concerning God's goodness and mercy, namely how God did not immediately destroy the impious Canaanites, but chastised them moderately, and invited them to repentance, so that by this example he might give hope of pardon to other sinners, and allure them to repentance and correction of morals. 1. O how good and sweet is, O Lord, thy spirit in all things! 2. Therefore those who go astray thou correctest by little and little: and of those who sin thou admonishest them and speakest to them: that leaving malice, they may believe in thee, O Lord. 3. For those ancient inhabitants of thy holy land, whom thou didst abhor, 4. because they did works hateful to thee by sorceries, and unjust sacrifices, 5. and murderers of their own children without mercy, and eaters of the entrails of men, and devourers of blood from the midst of thy sacrament, 6. and parents who were authors of souls without help, thou didst will to destroy by the hands of our fathers, 7. that the land, which is more beloved by thee than all others, might receive a worthy possession of the children of God. 8. But thou didst spare even these as men, and didst send hornets, the forerunners of thy army, that they might destroy them by little and little. 9. Not because thou wast unable in war to subject the impious to the just, or to destroy them at once by fierce beasts, or by a harsh word: 10. but judging by degrees thou didst give place for repentance, not being ignorant that their nation is wicked, and their natural malice, and that their thought could not be changed for ever. 11. For their seed was accursed from the beginning: and fearing no one, thou didst give pardon for their sins. 12. For who shall say to thee: What hast thou done? or who shall stand against thy judgment? or who shall come before thee to be a revenger of unjust men? or who shall impute it to thee, if nations perish, which thou hast made? 13. For there is no other God but thou, to whom the care of all things belongeth, that thou shouldest shew that thou judgest not unjustly. 14. Neither king nor tyrant shall inquire of thee concerning those whom thou hast destroyed. 15. Since therefore thou art just, thou disposest all things justly, and thou thinkest him also who ought not to be punished worthy to be condemned, to be foreign from thy power. 16. For thy power is the beginning of justice: and because thou art Lord of all, thou makest thyself merciful to all. 17. For thou showest power, thou who art not believed to be perfect in power, and thou bringest down the boldness of those who know thee not. 18. But thou, master of power, judgest with clemency, and with great favour disposest us: for it is in thy power, when thou wilt, to be able. 19. But thou hast taught thy people by such works, that it is necessary that thou be just and humane, and thou hast made the sons of good hope: for in judging thou givest place to repentance for sins. 20. For if thou didst torment with such great attention the enemies of thy servants, and those indebted to death, giving time and place by which they could be changed from malice; 21. with how much diligence didst thou judge thy sons, to whose parents thou gavest oaths and covenants of good promises? 22. When therefore thou givest us discipline, thou smitest our enemies in manifold ways, that thinking of thy goodness we may judge, and when we are judged, we may hope for thy mercy. 23. Wherefore also to those who in their life lived foolishly and unjustly, through these things which they worshipped, thou gavest the utmost torments. 24. For indeed in the way of error they erred for a long time, esteeming gods these things which are superfluous in beasts, living after the manner of senseless infants. 25. For this reason as to senseless children thou gavest judgment in mockery. 26. But they who were not corrected by mockeries and reproofs, experienced a judgment worthy of God. 27. For in those things by which they were indignant when suffering, through these very things which they thought to be gods, seeing them destroyed, they recognized him whom they had once denied knowing, the true God: wherefore also the end of their condemnation came upon them. 1. O how good and sweet is, O Lord, thy spirit in all things! — Namely in things to be created, preserved, nourished, governed; and especially in men, both in decreeing punishments and in assigning rewards of this life, and even of the future: for God rewards the blessed in heaven beyond their merit, and torments the damned in hell short of their demerit, for they deserve to be tormented more. The Syrian, because thy good spirit dwelling is in all things; the Arabic, because thy good spirit is in all things; in Greek, for thy incorruptible spirit is in all things, preserving all things namely, even the impious, but so that it is not vitiated or defiled by them. Incorruptible therefore, both because it does not allow itself to be overcome and corrupted by wrath, nor by vengeance, or any other passion, but perpetually preserves the innate goodness and sweetness toward all, as Our translator rendered it: and because it does not lose or corrupt the things made by itself, even impious men, but preserves them and invites them to repentance and salvation: and because it is not stained or corrupted by the crimes of men, whom it creates, nourishes and preserves: and because it restores and repairs corrupted things, and especially men lost to sin, through repentance. Understand the Spirit of God as common to the three persons of the Holy Trinity, as if to say: O Lord, how in all things even in the impious, thou showest thyself sweet and benign from the innate spirit of sweetness and benignity in thee. For thou art φιλόψυχος, that is, a singular lover of souls, as he said a little before; but thou art such in all things, because thou breathest upon all and impellest them to good, thou inspirest piety in all, thou incites all to virtue, to repentance and to hatred of vices. Moreover the spirit can be understood as notional, namely the Holy Spirit, for to him, as proceeding through love from the Father and the Son, goodness and sweetness are appropriated; whence from the fact that this Spirit is called incorruptible, St. Athanasius proves, in his epistle to Serapion, that the Holy Spirit is God. Tropologically, Methodius in the Catena on Job, cap. xxxvii, understands by the incorruptible spirit conscience incorrupt, which God implants in each one, which causes us to think rightly of God, even when He punishes sins, and to accuse not His severity but our own malice. This Spirit is naturally congenial to God in sweetness and goodness, and therefore is commensurate with Him, infinite and immense, and consequently to be honored with infinite honor, and to be loved in return with infinite love, if it were possible, equally and to be imitated. Most excellently St. Leo, serm. 10 On Lent: "If love is God," he says, "charity ought to have no limit, because divinity can be enclosed by no boundary;" Blessed Lawrence Justinian, serm. On St. Andrew: "Love is a restless thing, not content with limits, tolerating no singularity, never sleeping, always working, manifested by most evident signs in itself, which knows no partiality of persons, etc.;" for love transforms man into God: for, as St. Gregory of Nyssa says, oration On Children Who Die Prematurely: "Man was made by God, that he might be an animated image of divine virtue." The Psalmist tasted these delights of divine sweetness, saying Psalm xxx, 20: "How great is the multitude of Thy sweetness, O Lord, which Thou hast hidden for them that fear Thee!" or the Bride, drunk with these, cries out Cant. ii, 5: "Stay me up with flowers, compass me about with apples, for I languish with love;" and St. Mary Magdalene, when as a penitent and loving one she poured forth the sweetest tears of compunction. True penitents and the contrite feel the same: our St. Francis Xavier in the midst of persecutions, hardships and labors of the Indies, abounded in these so much that his heart could not contain them; whence these were his words: "It is enough, O Lord, it is enough." St. Augustine had sensed this sweetness of the divine spirit, whence in the Soliloquies, cap. xxii, he thus converses sweetly with Him: "My soul refuses to be consoled, that it may be deemed worthy of Thy eternal consolations: for it is just that he lose Thee, whoever chooses to be consoled in something else more than in Thee. And I beseech Thee, supreme truth, Thee through Thyself, do not permit me to be consoled in any vain consolation than in Thee, but I ask that all things become bitter to me, that Thou alone be sweet— It was otherwise in Abraham, who conquered the love of his son by the strength of divine love; whence a wonderful harmony in him of mercy and fortitude is worthy to be celebrated with great praises: for to slay his son without mercy would be tyrannical, indeed and bestial; to keep him unharmed without obedience would be impious and utterly unjust; but to join both, and to reconcile obedience toward God with mercy toward his son, is a singular sign of a strong and generous spirit. For which reason God, as if admiring this fortitude of Abraham in obeying, promised to him with an oath, Genesis xxii, 18: "In thy seed shall all the nations of the earth be blessed, because thou hast done this thing, and hast not spared thy only begotten son for My sake." Wherefore St. Ambrose, lib. II On Cain and Abel, cap. I, writes thus concerning this fortitude of Abraham's oblation: "Whom (Isaac) the father offered in the manner of a sacrifice, not bent by any movement of human passion, offering to God a pure victim, and empty of fear, and free from bodily desire, when piety itself of the father yielded to the devotion of the one offering, that is to say, The devotion of Abraham toward God conquered piety toward his son Isaac, so that he determined to immolate him for God. The same, lib. I On Duties, cap. xxv: "Observe," he says, "here all four virtues in one deed. It was of wisdom, to believe God, nor to prefer the favor of his son to the precept of the Author; it was of justice, to render what was accepted; it was of fortitude, to restrain appetite by reason. The father led the victim, the son asked, the affection of the father was tested, but was not overcome." The son repeated the paternal name, it moved the paternal bowels, but did not diminish devotion. There is added also a fourth virtue of temperance: the just man held the measure of piety and the order of execution. Finally, while he prepares what is necessary for the sacrifice, while he kindles the fire, while he binds his son, while he draws forth the sword, by this order of immolation he merited to preserve his son. And St. Augustine, serm. 73 De Tempore: "Hilary," he says, "was girding himself, who neither feared the dread of the deed, nor did a degenerate spirit doubt to fulfill what he was commanded: that hope of future nations is ordered to be slain by a father's hand. A devoted father undertook parricide by that vow by which he had undertaken his son: nor does it matter whether he expend or lose, so long as in whatever way he render back what he had received. O most merciful Lord, whom thou knowest beloved to the father, what dost thou command to be sacrificed?" and after some things: "Behold, brethren, Abraham strong in patience, constant in devotion, not wrestling with some beast, but struggling against nature. Devotion said: Strike; piety cried out: Spare; the one recalled, the other provoked. His son then about to die lay down, he raises his right hand about to strike." The Syrian translated somewhat differently, and Abraham kept his son, the father of mercies (that is, supremely merciful): for God protects and keeps the merciful; whence the Arabic, and he kept him in clemency, or in his piety toward his son, as if to say: God kept and preserved Abraham on account of his piety toward his son, whom he loved most tenderly, so that, while he wished to immolate him at God's command, yet he did not immolate him in deed, and thus both preserved and kept the son to the father and the father to God from death, while through an angel he stayed his hand and sword, and revoked the command concerning immolating his son. Allegorically, in the bowels of the son, that is through the bowels of Christ, Abraham's son: for by his merits, by his visceral mercy it was granted to Abraham that he should wish to immolate his Isaac, the antitype of Christ, to God strongly: thus from Castro. This is the third example of wisdom set forth in Abraham; there follows the fourth set forth in Lot and the Pentapolis.
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10. For when they were tried, and indeed receiving discipline with mercy, they knew how the wicked judged with wrath would suffer torments. — He exaggerates what he said, as if to say: When the Hebrews were tried and afflicted by thirst for a short time, and were thereby mercifully chastised by God in the desert, from that they learned how great a wrath God [would visit upon] the Egyptians
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Thus far concerning the plague of thirst; there follow other plagues sent upon the Egyptians through small beasts. 16. But for the foolish thoughts of their wickedness, in that they worshipped dumb serpents and useless beasts, Thou didst send upon them a multitude of dumb animals for vengeance, — that is to say, Because the Egyptians were most superstitious, and therefore worshipped various beasts as gods, God therefore, to punish this their superstition and idolatry, sent upon them through Moses small beasts of various kinds, which tormented them; for the second plague of Egypt was an innumerable multitude of frogs, Exodus viii, 2; the third was gnats, Exodus viii, 16; the fourth was flies, Exodus viii, 24; the eighth was locusts, Exodus x, 4; see the remarks there. For "of iniquity," some incorrectly read "iniquities," and add "came forth," thus the Interlinear Gloss, or "followed," thus Hugh. For "dumb" in Greek is ἄλογα, that is, lacking speech, that is dumb, or lacking reason, that is irrational: for λόγος signifies both speech and reason: and animals which lack reason also lack speech, for speech is the index of reason and mind. For "useless beasts," in Greek it is κνώδαλα εὐτελῆ, that is, vile small beasts: κνώδαλα from κνωδάλεσθαι, that is, what are caught by dogs, as Aristophanes says in the Wasps; whence Homer, Odyssey 9: "Beasts as many as the land nourishes, and the sea," that is, beasts which the earth or sea nourishes: it signifies that the Egyptians worshipped animals of all kinds: for, as St. Bonaventure says, under the form of a serpent they worshipped Aesculapius, Jupiter under a ram, Mercury under a dog, Apis under a bull. Properly, however, κνώδαλα, as Nannius says here in chapter xvi, 1, are marine or aquatic animals, so called from κνωδάλεσθαι, that is, because they move in the sea; under which the Wise One understands frogs, flies, beetles, and other creatures of similar nature. Nicander in the Theriacs uses κνώδαλα for insects and reptiles; Oppianus, however, makes it a certain kind of serpent, under which he constitutes these species, αἱμοβρώδεις, which have their name from the flow of blood: κεράστας, whose heads are horned: τριχοβόρους, called from the loss of hair: and τοιχορούς, because they perforate walls. Furthermore, that the Egyptians worshipped as gods from terrestrial animals lions, cynocephali, dogs, cats, wolves, serpents and asps, is related by Philo in the book On the Decalogue, Tertullian in the Apology chapter xxiv, Cyprian in the book to Demetrian number 5, and Athenagoras in the Apology for Christians; from aquatic animals crocodiles and other fish; from birds ibises and hawks, as is clear from the same Philo; hence that saying of Virgil, Aeneid VIII, concerning Egypt: "And monsters of every god, and barking Anubis." For this reason Christ as an infant, fleeing Herod, was brought into Egypt, that He might overthrow its gods and triumph over them; whence upon His entering, the idols of Egypt fell, as Isaiah had foretold, chapter xix, verse 1: "He shall enter into Egypt, and the idols of Egypt shall be moved:" see the remarks there. But truly we nowhere read that the Egyptians worshipped frogs, gnats, flies, locusts, which God sent upon them through Moses. When therefore the Wise One says that they were punished through dumb beasts because they worshipped dumb beasts, understand the same beasts in genus, not in species; finally, that the Egyptians worshipped not only a dog, a ram, a vulture, but also a beetle as a divinity, Eusebius teaches, book III of the Preparation, chapter ii. 17. That they might know, that by what things a man sinneth, by the same also he is tormented. — The Syriac, shall be repaid; the Arabic, that they might know that by those things by which a man sins, he shall be tormented, that is to say, Because the Egyptians worshipped beasts, therefore through vile beasts, not of the same but of another species, they were punished: the Wise One adds the reason in the following verse. To this maxim are subordinate the laws of retaliation enacted both by God and by princes. It is well known that saying of God soon after the flood, Genesis ix, 6: "Whosoever shall shed man's blood, his blood shall be shed;" and that of Christ, Matthew xxvi, 52: "All that take the sword shall perish with the sword;" and that of Isaiah xxxiii, 1: "Woe to thee that spoilest, shalt not thou thyself be spoiled? and thou that despisest, shalt not thyself be despised;" and that, Habakkuk ii, 8: "Because thou hast spoiled many nations, all the remnant of the people shall spoil thee;" finally, "with what measure you shall mete, it shall be measured to you again," Luke vi, 38. Learn morally here that every vice is itself a punishment to itself, and brings its own torment upon itself: thus gluttony begets surfeit, wakefulness, headaches and stomach pains, by which it is itself punished; hence the rich man in torment had his tongue punished in the fire of hell, because his tongue had sinned: lust begets venereal disease and many illnesses, by which it is itself afflicted: avarice begets a thousand cares, anxieties, troubles, pains by which it is itself fined: pride begets innumerable anguishes of mind, in that it does not obtain the honors which it desires, but rather is everywhere humiliated and depressed: thus it begets a thousand tumults and rumblings of the mind, which lacerate and tear the angry man continually: sloth begets want, hunger, nakedness, by which it is itself chastised: envy torments the envious man more than his rival, for like a viper it gnaws and corrodes the envious man's bowels with pain and anguish: wherefore truly and rightly St. Augustine says: "Thou didst command, O Lord, and it is so, that every disordered mind is a punishment to itself." And St. Chrysostom in Psalm iii: "Whence is the source of sin," he says, "thence is the blow of punishment." The Rabbis recount five men who were punished in those very things in which they excelled, and perhaps grew proud: the first is Samson, who was punished in his strength; the second Saul, who was punished in his lofty neck; the third Absalom, who was punished in his thick and beautiful hair, whence he died suspended by it; the fourth King Zedekiah, who was punished in his eyes in war, and therefore was blinded; the fifth King Asa, who was punished in his feet, whence he was struck with a disease of the feet, III Kings xv, 23: thus they say: "Often those things in which we sin become scourges of the sinners," says Rupert in John cap. xi, and vices justly become punishments. Some represent this same thing with a beautiful emblem, who paint a horse which Cupid sitting upon it spurs to flee, but a millstone bound to its tail drags behind it, concerning which there is a verse: As it flees, and always its own harms follow the horse, Which drags alas the heavy weight of the rough mill: So will it flee, and ever miserable will follow its own harms, He who flees the avenger following at his back, God. 18. For neither was it impossible for thy almighty hand, which created the world from invisible matter, to send upon them a multitude of bears, or bold lions. — Impossible, that is, powerless; for it was not at a loss, that is, it was not troubled, not straitened. For invisible matter, in Greek it is formless, that is, without form, as St. Augustine reads it, On Faith and the Creed, cap. ii; the Syriac, unknown: it alludes to that, Genesis i, 2: "And the earth was void and empty," where the Septuagint translates, invisible and unformed; Aquila and Theodotion, empty and nothing; whence first, Eugubinus there says, the world was created from matter in- "seen," that is, from nothing; for nothing is unseen, because what does not exist cannot be seen. Secondly, the Seleucians and Hermians, heretics, as St. Augustine and Epiphanius testify in the book On Heresies, held from this that prime matter coexisted with God from eternity, from which He Himself in time formed the world by imparting to matter form, or rather forms, which it now has: but this is heresy. Thirdly, Philo in the book On the Making of the World understands by invisible matter the idea from which the world was made: for this invisible thing preexisted in the intelligible world, namely in the mind of God: but this is symbolic and mystical. Fourthly, others say that the preposition "from" signifies an order not of time, but of nature: for matter was created by God prior in nature to form, since matter is the subject to which form adheres, as if to say, Thy hand, O Lord, hath made the round world consisting of formless matter, which the same hand of Thine did previously in nature establish, so that from it Thou mightest form the whole round world; but this is more subtle and outside the purpose, for God did not draw forth the form of the world from its matter, but created both matter and form together from nothing both in time and in nature, and united them. Add, that although matter in the genus of material cause is prior to form, yet conversely form in the genus of formal cause is prior to matter: for form gives being to a thing, and consequently gives to matter a certain nature and species. I say therefore fifthly, that God created the κόσμος, that is, the world, not as to its substance, but as to its ornament (for this is what κόσμος signifies) and species from invisible matter, that is, formless. For the Wise Man here assigns the material cause not of the creation of the world, but of created things and species: for on the first day of the world, God created from nothing these three things, heaven, earth, and the abyss, that is, an immense abundance of waters, but rude and formless; then in the following six days from these as from invisible matter, that is, from rude and formless chaos, He formed, adorned, and figured all the things and species of the world: for the Greek κτίζω, which our author translates "create," signifies generally to fabricate, to establish, to form: wherefore, by invisible matter, the Wise Man does not understand prime matter lacking all form whatsoever (for no mention is made of this either in Genesis or elsewhere); but simple bodies, which were invisible on account of the darkness which were upon the face of the abyss, and on account of the lack of their beauty and ornament; whence they are also said to be formless, in that they lacked form not substantial, but accidental. On the first day of the world therefore heaven and earth were created rude and formless, that is, unadorned, and then by their accidental forms, namely by light, motion, sun, moon, stars, and every other ornament, in the remaining days they were adorned, made beautiful and visible: thus the Apostle in Hebrews xi, 3, says that the ages were not created, but "adapted by the word of God, so that from invisible things visible things might be made," because on the first day of the world before light was made, the earth was not visible, and it lacked all ornament: for it was not clothed with herbs and plants, men and animals did not dwell in it; it was also covered with waters, wherefore it could neither be seen nor was it worthy to be seen. Thus the Fathers and interpreters everywhere in Genesis i, 2.
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21. But even without these they could be slain by one spirit, having suffered persecution from their own deeds, and scattered by the spirit of thy might: but thou hast disposed all things in measure, and number, and weight. — As if to say: Indeed God could without bears, lions, and other beasts, by one spirit, that is by one breath, nay by one word and by His sole command and nod, breathe upon and slay the Egyptians; but Thou hast moderated Thy wrath, O Lord, because Thou dost govern, temper and measure all things by a certain fixed reason, moderation and equity. Rupertus beautifully and piously, lib. I in Exod. cap. xxxiv: "A great spectacle," he says, "God exhibited to the whole world, when He subdued the pride of the Egyptians, not by lions and bears, but by frogs and flies;" and again cap. xxxviii: "Behold," he says, "what armies He marshalled; with what ranks the Lord filled His camps fighting for Israel: frogs, gnats, flies and locusts were the armies of His camps; and from such cohorts He composed entire legions against the mighty Egyptians, individual soldiers indeed small and weak in themselves, yet sufficiently strong against the armies of Pharaoh, under the command of God: namely, what a great army of men could not have accomplished, these phalanxes of locusts strenuously performed as a military force." By one spirit. — Cantacuzenus understands by spirit a strong wind, for example a whirlwind or a violent storm, which levels houses, trees, towers, nay tears them up and carries them elsewhere; others understand an angel, for indeed in the camp of Sennacherib one angel in a single night slew 185,000 Assyrians, IV Kings xix, 35. You may more simply understand it as a breath or exhalation, for this more signifies the power and might of God, by which He could as easily slay all the Egyptians as a man easily breathes: thus indeed Job says, cap. iv, vers. 8: "I have seen those who work iniquity, and sow sorrows and reap them, perishing by the breath of God, and consumed by the spirit of His wrath." Having suffered persecution from their own deeds. — In Greek, ὑπὸ τῆς δίκης διωχθέντες, that is by judgment, or by criminal cause (whereby their crimes are known by the judge, condemned and punished; whence our translator renders it, from their own deeds) driven or repelled, as if to say: The Egyptians could be slain by God alone by a breath, by a word alone, by a sentence alone, just as a judge pursues, condemns and kills a criminal by his sentence, whereby he delivers him to death for his misdeeds; but a judge executes this sentence, which is physically inefficacious for killing, through an executioner, who punishes the criminal: but God's sentence needs no executor or executioner; because it is efficacious in itself, and actually performs vengeance, for to God to speak is to do; whence "by the word of God the heavens were established, and all the host of them by the spirit of His mouth." Thus St. Augustine, lib. II Contr. Epist. Petiliani, cap. xix, when that one complained that Catholics persecuted Donatists, responds that it is not Catholics, but the misdeeds and crimes of the Donatists that persecute them as their authors. And scattered by the spirit of thy might. — In Greek λικμηθέντες, that is agitated as by a winnowing fan, as if to say: God could by the breath alone of His power, as by a fan or winnowing basket, scatter the Egyptians, that is disperse, scatter, destroy them, just as chaff is scattered when winnowed, so that the light particles vanish into the air. By a similar trope Jeremias says, cap. xv, vers. 7: "And I will scatter them," saith God, "with a winnowing fan in the gates of the land I have slain and destroyed my people;" and Isaias, cap. xli, vers. 16: "Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them;" and Zacharias, cap. i, vers. 19: "These are the horns that have scattered Juda and Israel;" and Daniel, cap. viii, 4: "I saw a ram with horns pushing against the west." But thou hast disposed all things in measure, and number, and weight. — He speaks properly of the plagues of Egypt inflicted by God, and their fitting moderation; whence the Syriac version renders it, thou hast brought all things in measure, harmful, and in order, and in weight upon them. The Arabic, because thou hast ordered all things with number, and power, and measure; or weight, that is, thou hast disposed all things with the utmost equity and reason, and hast measured out the plagues to the Egyptians according to thy wisdom and equity, not thy power. It is a metaphor drawn from human transactions, in which equity and justice are observed in measuring, numbering and weighing. The sense therefore is, as if to say, For this reason God sent upon the Egyptians not lions and bears, which would have torn them to pieces, but flies and frogs, which would only vex them, because He did not wish to kill them, but to chastise and correct them moderately, according to that of Isaiah xxviii, 17: "I will lay judgment in weight, and justice in measure." To punish in measure, says St. Bonaventure here, is to punish no more than the quantity of the fault demands: in number, no more than the multiplicity: in weight, no more than the condition or quality of the sin bears. To this pertains the sentence pronounced upon Belshazzar, Daniel v, 25: "Mane, techel, phares:" see the remarks there. Hence St. Michael, the minister of divine judgment concerning souls, is depicted with a sword and a balance, as it were a weigher of merits and demerits, rewards and punishments, who balances and equalizes all things with perfect accuracy. To this applies the example of the blasphemer, who, as Nicephorus relates in book I, chapter xx, armed himself and provoked God to single combat: God sent upon him a single fly, which through the opening of his helmet so constantly tormented him, that, worn out and overcome in struggling with it, he confessed his madness: for, as Philo says in book I of the Life of Moses: "When men wish to wage wars, they procure for themselves the most powerful aids by which they supplement their weakness: but God, who is omnipotent and in need of nothing, if ever He wishes to use certain things as instruments for exacting punishments, does not choose the powerful, but the vile and small, and thus punishes the guilty: which also happened to the Egyptians." But this general doctrine holds good not only in punishments and rewards, but in absolutely every matter, and is most true; but in what manner and sense? First, St. Augustine, in book IV of Genesis according to the letter, chapters iii, iv, v, applies these three things to God Himself, and by them understands the divine ideas according to which He justly and fitly made and disposed all things: for God is the first and uncreated measure measuring all things, and the number numbering all things, and the weight weighing all things; whence from Him all creatures derive and draw their measure, number and weight; for the measure, number and weight of any thing is that which corresponds to the ideas in the mind of God, which God by His wisdom and providence determined to allot to it. Hear St. Augustine in the Dialogue, Questions to Orosius, question xxxix: "Number, and measure, and weight is God Himself: He is number without number, from whom is all number: He is measure without measure, from whom is all measure: He is weight without weight, from whom is all weight; therefore He disposed all things in number, and measure and weight, as if to say: He disposed all things in Himself." The same St. Augustine (or whoever is the author) in the book of Sentences of twenty-one, chapter xviii, attributes measure to the Father, number to the Son (who is the second person in number), weight to the Holy Spirit, who is also called love; St. Bonaventura by measure understands the clemency of the Holy Spirit preserving all things: by number the wisdom of the Son ordering all things: by weight the power of the Father operating. To this St. Bernard adds, sermon I on the Septuagesima, where he asserts that God in this life has disposed all things in measure, number, weight: but in the future, namely in heavenly beatitude, without measure, number and weight: because there all our good will be God, who is immense in every direction; yet He Himself, even there, will communicate to each of the blessed His justice and a certain measure, proportioned to their merits, and His glory: wherefore St. Bernard, addressing the heavenly Father there, says: "In thee there is assuredly neither weight nor measure, but satiety and supreme abundance; but thou hast not number," namely such as earthly things have, but another heavenly number worthy of God and the blessed. Secondly, the same St. Bernard, sermon 51, among the small ones, attributes measure to place and time, to each thing assigned and measured; number to the parts of a corporeal thing, or to the variety and mutability of an incorporeal thing; weight to the dignity of a thing. Thirdly, the author of the Hypognosticon (in St. Augustine vol. VII), book VI, chapter iv, understands by measure the quality of a thing, by number the quantity, by weight the reason made equal. Fourthly, more aptly St. Augustine, book IV On Genesis according to the letter, chapter iii: "Measure," he says, "prescribes a limit to every thing, and number gives form to every thing, and weight draws every thing to rest and stability;" therefore God disposed all things in measure, number and weight, that is in mode, form and order: the same Augustine, in the book On the Nature of Good, chapter iii: "These three," he says, "mode, form and order, are as it were general goods in things made by God, and thus these three where they are great, are great goods; where they are small, small goods are; where they are none, there is no good." St. Augustine is followed by St. Thomas, I part. Question v, article 5, where he teaches that every thing or every good has measure, which prescribes and provides to each thing a certain mode from the determination of its principles, or causes, both efficient and material: it has number, which provides to each thing its own form and species: it has weight, that is inclination to its own acts and its own end, and therefore this weight draws the thing itself to its own rest and stability. The same, Question xlv, article 7: Measure, he says, is referred to the substance of a thing limited by its principles; number to the species, and weight to the order; and from these he proves that in every thing there is a vestige, or representation of the Holy Trinity: for "according as a thing is a certain created substance," he says, "it represents the cause and principle, and thus demonstrates the person of the Father, who is the principle, not from a principle. But according as it has a certain form and species, it represents the Word, according as the form of the artifact is from the conception of the artificer. But according as it has order, it represents the Holy Spirit, inasmuch as he is love, because the order of the effect to something else is from the will of the creator." Plato gives the reason a priori, Dialogue on Nature, that it was not permitted, unless to make the most beautiful thing to him who is best? but beauty consists in just reason and proportion, namely in measure, number and order. The antistrophe to this maxim is that passage in IV Esdras iv, 36: "In a balance he weighed the world, and in a measure he measured the times, and in number he numbered the times;" all things therefore are plainly constituted by their numbers, are weighed by weights, subsist distinct by measures. Pythagoras asserted that all things which are made consist of numbers, and from their harmony and concord all things are generated; number is, he says, the extension and act of seminal reasons reigning in unity: number moreover consists in the divine mind, from which and through which all things are composed and endure, distributed to one another in a certain indissoluble order. The Pythagoreans, following Pythagoras their master, held that all things are made through numbers: for these give to all things harmony and the most beautiful concord; God therefore administers this world with numerous and supremely well-ordered proportion like a citharist, who plays the cithara to numbers most skillfully, and produces the sweetest harmony and melody. And Plato in the Timaeus teaches that the world was made through the cube of the ternary, that is through 27, in which number all harmony and consonance consists: for three times three make nine, three times nine make 27; from which the heretic Valentinus seems to have taken his thirty Aeons as it were divinities, concerning which Tertullian, book Against Valentinus; but Virgil, book XII of the Aeneid, concerning the balance of the fates of Aeneas and Turnus thus sings: Jupiter himself holds two scales in equal balance, And imposes the diverse fates of both, Whom labor condemns, and to which weight death inclines. Therefore, to gather the matter in sum genuinely, clearly and methodically: God first disposed all things in measure, when he made it so that each thing has its own quantity and measure, in length, breadth and thickness, for example so that man has a measure of six feet in height, a foot and a half in breadth, a foot in thickness; but this tree has such a measure of height, another has another: so that the heavens are so great, not greater, nor smaller, etc. In number, so that for example the heavens are thirteen, not more; the elements are four, not more, nor fewer; there are so many species of animals, fish, birds, serpents, and so many of each individuals, not more, nor fewer; so many angels, so many men; so many elect, so many reprobate; so many metals, so many trees, so many flowers, so many grains of sand, not more. In weight, so that each thing might have its own gravity, place and order, for example, so that earth might be the heaviest and therefore lowest, then above it water, above water air, above air the heavens each in its own order and degree: again, so that each thing might have its own weight, that is inclination, propensity, impulse, momentum. See Valesius, On Sacred Philosophy, chapter lxx. Secondly, in that He made it so that any thing whatsoever in entity, or in the genus of being and of things, might have its own measure of entity, number and weight. Thirdly, in that He made it so that the same thing might have these in its powers, qualities, accidents, endowments, actions: for God created not bare substances, but clothed with accidents proper to themselves, and suited to their operations, and all of them He coordinated among themselves like discordant strings on a harp so that they might produce harmonious concord. See how golden is the colour of gold, how gems glitter, how lilies are white, how roses are purple, how birds are distinguished by their colours and feathers. Hence the Cardinal Hugo at this place interprets from Rabanus concerning truth, judgment, justice, because God gave to things true being, distinction without confusion, the due perfection to each. Holcot expounds these three things: limited perfection, both in essence and in power; certain distance from God, as numbers are distant from unity, for essences are numbers; natural appetite for that in which nature is perfected, which is the weight of each thing. of days, and there it arises in the fullness of days: full in both places, and here in grace, and there in glory, because the Lord will give grace and glory, amen." Blessed therefore is he to whom God multiplies labours and sorrows: for thus He also multiplies their fruits and crowns. 11. IN FRAUD OF THOSE CIRCUMVENTING HIM HE WAS PRESENT TO HIM. — In Greek, in avarice iniquitous and fraudulent (the Complutensians, in superiority) prevailing, or gaining the upper hand, He stood by him: for πλεονεξία is the immoderate cupidity of having more and acquiring more, avarice, which cuts for itself a part greater than is just, the wicked cupidity of another's goods, and the vice of him who wishes to have something preeminent in every matter; thus called from πλέον ἔχειν, that is from having more than justice demands or permits, when namely someone defrauds others and usurps for himself more than is fitting; whence it is called by Cicero fraud and circumscription. Thus Laban here was a defrauder and circumscriber of Jacob: the sense is, as if to say, When Jacob was oppressed by Laban his father-in-law, and by his sons and servants through avarice and fraud, wisdom and God were present to Jacob, and made it so that this fraud would turn to his good, and enrich him; whence follows: "And He made him honourable (in Greek, ἐπλούτισεν that is enriched) him:" the history is narrated in Genesis xxxi, 6 and seq., see the things said there.
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AND HE DESCENDED WITH HIM INTO THE PIT. — In Greek, into a lake, that is into a cistern, into which his brothers had cast him, says Hugo: again into a lake, that is into a prison, into which his master Potiphar cast him when accused by his wife of adultery; whence by way of epexegesis, he immediately explains by adding: "And in chains he did not forsake him;" thus interpreters generally. Thus Jeremiah was cast by the Jews into a lake, as it were into a prison, Jer. XXXVII, 15, and XXXVIII, 6 and seq. Learn here not to fear prisons, crosses, any hardships whatsoever for God, because God descends into them with you, undergoes and overcomes them with you, according to that Psalm. XC, 15: "I am with him in tribulation;" and Psalm. XXII, 4: "If I shall walk in the midst of the shadow of death, I will fear no evils, for thou art with me;" and Psalm. XLV, verse 6: "God is in the midst thereof, it shall not be moved;" where St. Augustine says: "Let the sea rage, let the mountains be troubled, God is in the midst thereof, it shall not be moved." See St. Bernard, epistle 42, where among other things he says: "If indeed it be necessary to enter hell itself, let a secure conscience, penetrating joyfully through the midst of the flames, sing Psalm. XXII, 4: "And if I shall walk in the midst of the shadow of death, I will fear no evils, for thou art with me." 14. AND IN CHAINS HE DID NOT FORSAKE HIM, UNTIL HE BROUGHT HIM THE SCEPTRE OF THE KINGDOM, AND POWER AGAINST THEM THAT OPPRESSED HIM: AND SHEWED THEM THAT DEFILED HIM TO BE LIARS, AND GAVE HIM GLORY EVERLASTING. — See here the power and beneficence of wisdom, which converted Joseph's chains into sceptres, his fetters into a robe of fine linen, his chains into a golden torque, his prison into a royal throne. For sceptre in Greek is sceptres, which word denotes the manifold and all-encompassing dominion of Joseph in Egypt: for Pharaoh exalted him so that he should be the governor and prince of all things in all his dominion, and thus as it were the rector and king of the king: wherefore although he did not adorn him with the royal title, yet he adorned him with royal dignity and power, for, as it is said in Gen. XLI, 42: "He took off the ring from his own hand, and gave it into his hand, and clothed him with a robe of fine linen, and put a chain of gold about his neck, and made him go up in his second chariot, the herald crying before him, that all should bow the knee before him, and that they should know he was appointed over the whole land of Egypt." Morally, learn from Joseph that labors and crosses are a sure way to glory and kingdom; while therefore you are engaged in them and overcome them, be assured of victory, triumph and glory, which Christ prepares for you, who fights and conquers in you and for you. Hear St. Bernard, sermon 47 in the Canticles: "You are both to me, O Lord Jesus, and a mirror of suffering Mystically, the struggle is strong, by which man vanquishes vices, subdues concupiscence, indeed overcomes his own affections and himself, and thus virtue itself, CHAPTER ELEVEN. SYNOPSIS OF THE CHAPTER. AND HE KNEW THAT WISDOM WAS MORE POWERFUL THAN ALL. — For wisdom in Greek is εὐσέβεια, that is piety, religion, the worship of God, devotion, as the Arabic version renders it, as if to say, God gave Jacob a strong struggle, so that he himself might learn from it that the worship and religion of God is stronger than all struggles, contests and enemies: for this indeed binds God to himself and obligates him, so that he makes the religious worshipper of himself superior, victorious and triumphant in every struggle. Hence it is clear what is understood by wisdom throughout this whole book, namely εὐσέβεια, that is the true worship of God, through the true duties of a faithful man fearing, loving and worshipping God, who whatever God commands, or signifies to be pleasing to himself, immediately embraces and executes with great ardor, as I said at the beginning of the book, and often elsewhere throughout the course of the work. Understand these things of created wisdom, which is granted to man: for uncreated wisdom is in God his own immense wisdom and holiness, to be honored and venerated by us with the highest reverence and piety, which is the idea and artificer of all things, both natural, moral, and supernatural, as I said in chapter VII.
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1. These things he, who was first formed by God the father of the world... [Vulgate text of Wisdom 11:1-27]
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Moreover, how wisdom directed the works of the Hebrews, he explains when he adds: 2. THEY MADE A JOURNEY THROUGH DESERTS THAT WERE NOT INHABITED, AND IN DESERT PLACES THEY PITCHED (many wrongly read, made) TENTS. — In Greek, ἐν ἀβάτῳ ἔπηξαν σκηνάς, that is, in impassable places they fixed tents, namely in the Arabian desert, whose inhabitants, because they dwell not in houses but in tents, are called Scenites, as Pliny testifies in book VI, XVIII, and Noma- most warlike, that is, most warlike, most strong, most martial. For "likewise," in Greek is ὁμοθυμαδόν, that is, with one mind, with one voice, with common consent of all, with unanimous voice and harmony of all; all singing together unanimously, men, women and children: for they sang to God a hymn of thanksgiving, by which triumphing they all unanimously praised God as the author of so great a victory over Pharaoh drowned, the men indeed all under the leadership and singing of Moses, the women moreover under the leadership and singing of Mary the sister of Moses: "Let us sing to the Lord, for he is gloriously magnified: the horse and the rider he hath thrown into the sea," etc., Exodus xv, 1 et seq. 21. Because wisdom opened the mouth of the dumb, and made the tongues of infants (in Greek, ἔθηκε, that is, placed) eloquent, — that is to say, Wisdom of the Hebrews, who before seemed mute and infants without speech, oppressed by Pharaoh for fear, and dared not open their mouths, when the Egyptians were drowned, loosened their spirits and opened their mouths, so that now they sang the victory hymn freely, eloquently and eagerly to God. Again, nothing prevents, says our a Castro, taking the words of the dumb and infants properly, and affirming that stammering boys and still infants, together with their parents and other men and women, also sang songs of congratulation, since God especially delights in the prattle of infants: for "out of the mouth of infants and sucklings thou hast perfected praise, because of thy enemies and avengers," Psalm viii, 3. Thus also Dionysius the Carthusian perhaps thinks that some naturally mute then received supernaturally the use of speaking and singing, and in some infants the use of speech was anticipated. Mystically, the Church in the Ecclesiastical Office adapts this whole chapter to confessors and martyrs, and Dionysius the Carthusian explains it of them with appropriate sense, and Hugo interpolately. CHAPTER ELEVEN. SYNOPSIS OF THE CHAPTER. He continues the paternal providence of wisdom toward the Hebrews after their departure from Egypt, and compares the same by antithesis with the vengeance which the same wisdom inflicted on the Egyptians. Whence first, he celebrates the miracle of waters gushing from the rock at God's command, to relieve the thirst of the Hebrews, and opposes that miracle to the miracle by which God turned the waters of Egypt into blood, to drink and punish the Egyptians who had killed the Hebrew children. Secondly, verse 19, he teaches that God punished the Egyptians through vile beasts, such as frogs, flies, serpents, which they themselves had worshipped as gods, so that he might chastise their pride and show his power. Finally, verse 21, he shows the wonderful clemency of God, who, although with his omnipotence he could have blown away and annihilated the Egyptians with a mere nod, yet punished them moderately through exiles and vile animals, so that they might turn to repentance and obtain pardon. For all things, he says, thou hast disposed in measure, and number, and weight.
10:15
4. They thirsted, and they called upon thee, and water was given to them out of the high rock, and a remedy for their thirst out of the hard stone. 5. For by those things by which their enemies were punished, by the want of water, they themselves were benefited, when they were in want: 6. For whereas on the one side the water failed to the adversaries even to destruction, on the other side to them it abounded even to superfluity. 7. For instead of a fountain of an ever-running river, thou gavest human blood to the unjust. 8. For a condemnation of the slaying of infants, thou gavest them abundant water unexpectedly. 9. Shewing by the thirst that then was, how thou didst exalt thine own, and didst kill the adversaries. 10. For when they were tried, and chastised with mercy, they knew how the wicked were judged with wrath and tormented. 11. For thou didst admonish and try them as a father: but the others thou didst examine and condemn as a severe king. 12. For in the one way and in the other they were grievously afflicted. 13. For a double grief came upon them, and a groaning at the memory of things past. 14. For when they heard that by their own punishments the others had been benefited, they remembered the Lord, wondering at the end of what had been done. 15. For whom they had mocked in his coming forth, when he was exposed to scorn, in the end they admired, seeing the event: for they had thirsted in a different manner from the just. 16. But for the foolish devices of their iniquity, wherein they were deceived to worship serpents void of reason, and beasts without sense, thou didst send upon them a multitude of senseless beasts for vengeance: 17. That they might know, that by what things a man sinneth, by the same also he is tormented. 18. For thy almighty hand, which created the world out of matter without form, was not unable to send upon them a multitude of bears, or fierce lions, 19. Or unknown beasts, newly created, full of rage, breathing out fiery breath, or sending forth a stinking smoke, or shooting horrible sparks out of their eyes: 20. Whereof not only the hurt was able to destroy them, but the very sight of them might kill them through fear. 21. Yea, and without these, they might be killed with one blast, being persecuted by their own deeds, and scattered by the breath of thy power: but thou hast ordered all things in measure, and number, and weight. 22. For great power is always present with thee, and who can resist the strength of thy arm? 23. For the whole world before thee is as a grain of dust of the balance, and as a drop of the morning dew, that falleth down upon the earth. 24. But thou hast mercy upon all, because thou canst do all things, and overlookest the sins of men for the sake of repentance. 25. For thou lovest all things that are, and hatest none of the things which thou hast made: for thou didst not appoint, or make any thing hating it. 26. And how could any thing endure, if thou wouldst not? or be preserved, if not called by thee? 27. But thou sparest all, because they are thine, O Lord, who lovest souls.
10:17
Moreover, how wisdom directed the works of the Hebrews, he explains when he adds: 2. They made a way through the desert that was not inhabited, and in desert places they pitched (many wrongly read, made) tents. — In Greek, ἐν ἀβάτῳ ἔπηξαν σκηνάς, that is, in impassable places they pitched tents, namely in the Arabian desert, whose inhabitants, because they dwell not in houses but in tents, are called Scenites, as Pliny testifies in book VI, chapter xviii, and Nomads, because they pasture flocks and live from them. He alludes to that passage in Deuteronomy xxxii, 10: "He found him in a desert land, in a place of horror and of vast wilderness:" where the Septuagint renders, αὐτάρκησεν, that is, he supplied him with sufficiency, or necessities in the desert, in the heat of thirst, in a land without water, that is, lacking waters, and dry: in the heat of thirst, that is, in thirsty, parching heat, and with the sun burning and scorching; Aquila, ἐν ἀτάκτῳ ἀοικήτῳ τραπομένῃ, that is, in uncultivated, uninhabitable land, full of horror. 3. They stood against enemies, and took vengeance on their adversaries: — For the Hebrews in the desert, under God's leadership, repelled and overthrew very many enemies who hindered their journey, such as were the Amalecites, Exodus xvii, 8; Arad king of the Canaanites, Numbers xxi, 1; the Moabites, Numbers xxii, 3; the Midianites, Numbers xxxi, 2; Sehon king of Heshbon, and Og king of Bashan, Deuteronomy ii, 32, and iii, 1, and the like.
10:19
7. For in place of a source indeed of an eternal (in Greek ἀενάου, that is, perennial, perpetually flowing) river (the Nile) thou gavest human blood to the unjust, — as if to say, In place of the Nile. Thou gavest to the Egyptians to drink human blood from the waters of the Nile, when thou didst turn the waters of the Nile to blood, Exod. vii, 19. In Greek it is, αἱματι λυθρώδει, that is, in bloody, gory, putrid blood, the Egyptians being disturbed indeed. Isidore Clarius read badly, λυτρῳδει, and translated it as redemptive blood, and explained it of the blood of the paschal lamb, which smeared on the doorposts of the houses of the Hebrews, preserved them untouched by the angel striking the firstborn of the Egyptians; or of the waters of the Nile turned to blood: for this blood was a sign that God wished to avenge the innocent blood of the Hebrew infants killed by the Egyptians, and therefore wished to free them from Egypt and lead them out.
10:21
9. Showing by the thirst, which was then, how thou wouldst exalt thine own, and slay their adversaries. — In Greek ἐκόλασας, that is, thou didst chastise, while namely thou didst punish them with death, as if to say, Thou didst cause the Hebrews in the desert, feeling thirst, and from it knowing how great an evil thirst is, to learn from this how beneficent thou wast toward them, O Lord, while thou didst miraculously give them water from the rock and exalted them; but their enemies, namely the Egyptians, thou didst slay with thirst and bloody waters: for the Egyptians lack rain, because Egypt is made fertile by the inundation and silting of the Nile: wherefore the Egyptians held the Nile as their god, as testified by St. Athanasius, Oration Against Idols, and Pliny, lib. VIII, cap. xlvi; hence that ancient salutation of the Nile: Jupiter of Egypt Nile, concerning which Rhediginus, lib. xxvii, cap. vi: wherefore it was a great punishment to the Egyptians, when the Nile, which before gave them harvest and life, now vitiated with blood brought them sterility and death. Moreover τὸ thou didst slay, is the same as thou didst slay, and if it had been necessary thou wouldst have slain thereafter: for the death of the Egyptians by thirst preceded by a year and more the gushing forth of water from the rock given to the Hebrews in the desert. For the Wise One by a beautiful antithesis shows the providence of God benign toward the pious, and avenging toward the impious, through the same water, although exhibited at different times.
Machine translation from the Latin, not reviewed.
10:1
… A. had, besides Cain, Abel and Seth, various sons and daughters (Gen. 4; 5:4). In Wis. 10:1, we read that Wisdom guarded A. even before he had Eve as his companion, and afterward through penance drew him out of the sin into which he had fallen. …
… Adam is considered "the προτόπλαστος, the πατέρα κόσμου, the only one created, the one who came forth from the earth, the seed from which all mankind descends" (Wis. 10, 1; 7, 1; Tob. 8, 8). From a single woman sin has its beginning (Sir. 25, 24). Mankind is a conglomerate of "bènè 'Adhâm" (Deut. 32, 8; Eccl. 3, 21 etc.). …
10:2
… The concept of a personal responsibility, which became ever clearer with the progress of Revelation, joined with that so widespread in the Old Testament (cf. Wis. 10:2; Num. 20:12; II Kings 13:13-14) according to which, once the sin is forgiven, there remains a temporal punishment to be expiated, is an important presupposition of the doctrine …
10:4
… domus suae, per quam damnavit mundum") illustrates the ark as a refuge of salvation for believers and a sign of perdition for the "world." This spiritual sense, noted by 1 Pt. 3:20, was developed by the Fathers, who illustrated the "miserable wood" (Wis. 10:4), which became an object of blessing since in it was saved "the hope of the world" (Wis. 14:6-7), as a symbol of the Church (hence of the Madonna and of Christ himself), outside of …
The Flood is recalled in the Old and New Testaments: Wis. 10, 4; 16, 6 ff.; Sir. 16, 7; 44, 17-19; Is. 54, 9; Mt. 24, 37-39; Lk. 17, 26 ff.; I Pt. 3, 20 ff.; II Pt. 2, 5; Heb. 11, 7. These passages affirm the historicity not only of the fact, but …
10:6
… attack drove them back beyond Damascus, thus freeing L. and recovering his possessions (ibid. 14:1-16). L., though living among sinful people, kept himself righteous and merited, also through Abraham's prayers, to escape from the slaughter of Sodom (cf. Wis. 10:6; 2 Pet. 2:6-8).
PENTAPOLIS (Gk. ΠΕΝΤΆΠΟΛΙΣ). - The "five cities" (called P. in Wis. 10:6) that stood in Abraham's time in the Jordan region (Gen. 13:10) near the valley of Siddim (ibid. 14:10): Sodom, Gomorrah, Admah, Zeboiim and Zoar (ibid. 14:1); because of the impiety …
10:7
… believed to be the petrified body of the woman (there are references also in Clement, 1 Cor. 11:11; Irenaeus, Haer., IV, 31; in the Peregrinatio Etheriae; numerous fabulous details in the «carmen de Sodoma» falsely attributed to Tertullian: PL 2, 1104). Wis. 10:7 too alludes to the statue of salt, into which the unfortunate woman was turned, as a permanent document of the destruction of the Pentapolis: but from this one cannot deduce that the …
10:8
… The miraculous crossing of the Red Sea is a historical fact such that it cannot be suppressed without shaking the whole edifice of the Old Testament (Ex. 14; 15:4; 22; Num. 33:8; Deut. 11:14; Josh. 2:10; 4:24; 24:7; Ps. 105 [106]:8; Id. 11:16; Neh. 9:11; Wis. 10:8; 1 Macc. 4:9; Acts 7:36).
10:10
… referring to God is found rarely: in Tob. 13:1; Dan. 3:54, 100; Ps. 144 (145):11, 12, 13; Ps. 102 (103):19; 21 (22):29 ("the kingdom is the Lord's"; a similar expression in Obad. 21), Wis. 6:4 (kings are ministers of God's royal authority; doubtful is ibid. 10:10). The idea, however, that God is king pervades the whole Bible. …
… said: It is not good for man to be alone; I will make him a helper like unto himself"; ibid. 2:22: "Yahweh God formed a woman and brought her to Adam"; ibid. 3:20: "Adam gave his wife the name of Eve, because she was the mother of all the living"; Wis. 10:10: "It was Wisdom who preserved the first man formed by God to be the father of the human race, the only one created; she drew him out of his sin and gave him power to govern all creatures." …
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.