Wisdom of Solomon 3

To say that God remembers is to say that he acts. Conversely, to say that he forgets is to say that he does not act: not because there is forgetfulness in God (given that he never changes) or remembrance (given that he never forgets). For those, then, who did not know what they were doing, "I have become like a man without support," when I was "free among the dead." And for those who did not know what they were doing, I have become "like the slain who sleep in the grave. And they are cast away from your hand." That is, when they reduced me to such a condition, "they were cast away from your hand." They thought I was a man without support; rather, it was they who were without the support of your hand. In fact, as it says in another psalm, "they dug a ditch before me, but they fell in it themselves." I think that the words "and I have been cast away from your hand" are best interpreted in this way, rather than referring to those who sleep in the grave, whom God does not remember. In fact, there are some righteous people among these latter, of whom it is true that he has not remembered them yet, so as to raise them. Nevertheless, of these it is also said, "The souls of the righteous are in the hand of God." That is, they enjoy the support of the Most High, and they dwell in the protection of the God of heaven. As for the others, however, they were cast away from the hand of God, since they thought that the Lord Jesus Christ was rejected by his hand, so much so that they could number him among the evildoers and kill him.

Where do we think these saints are? In a place where they are doing well. What more do you want? You do not know the place, but consider what it truly is. Wherever they are, they are with God. "The souls of the righteous are in the hands of God; no torment will touch them." They passed through torments to reach the place without torment. Through narrowness and constriction they reached the place of freedom. Therefore, those who are heading toward such a homeland should not be dismayed if the way is difficult.

In the first part, on the side of the retribution of the just, there is touched upon first their liberation from evil: second, their reward in good: The just shall shine, etc. In the first, there is touched upon first their liberation from the evil of eternal damnation: second, from the evil of temporal death, at: They seemed in the eyes, etc.; third, from the evil of present vexation or tribulation: And if before men they suffered torments.

(Verse 1). But the souls of the just are in the hand of God, etc. Rabanus continues thus: "In the preceding chapter the sentence of the wicked was expressed, which they brought forth against Christ: now they are condemned for foolishness, because they think the Saints perish, whom they slaughter for his confession." But it can be continued in this way: I rightly said that those "who are on his side" "imitate" the devil. But, standing for "however"; the souls of the just, etc., "that is, of the Martyrs," according to the Gloss: which is also true of other just persons, but Martyrs are called especially just, because "just is he who disregards loss for the sake of a friend," as is found in Proverbs 12: and this the Martyrs do especially, because for Christ they disregard the loss of possessions and of carnal friends and even of their own bodies, as is clear from Hebrews 11. The souls, I say, of the just: he does not say bodies, because "the earth," that is, the body made from earth, "is given into the hands of the wicked," Job 9. He does not say temporal goods: Job 1: "Behold, all that he has is in your hand," etc. But the souls are in the hand of God, that is, in his protection, and therefore they are secure; Psalm: "He who dwells in the aid of the Most High," etc.; John 10: "No one shall snatch them from my hand." And the torment of death shall not touch them, namely "eternal" death, as the Gloss says: whence Job 5: "In six tribulations he will deliver you, and in the seventh no evil shall touch you," that is, the torment of Gehenna. This torment is described in Job 24: "From the waters of snow he shall pass to excessive heat"; likewise in a Psalm: "He shall rain snares upon sinners, fire," etc. By the name of death, taken in its general sense, is understood here eternal death, because that is true death: but temporal death is as it were the shadow of death: for it is a certain passage to life, according to that saying in John 5: "He does not come into judgment," namely of condemnation, "but has passed from death to life."

"My life is always in your hands, but I do not forget your law." Because the soul of the righteous is persecuted by the wickedness of thieves, who want to seduce it with various traps, it very wisely says that it is placed "in the hands" of God. No violence of its adversaries can reach there, as it says, "The souls of the righteous are in the hands of God, and no fatal torment will touch them." And also, "My sheep listen to my voice," and a little later, "No one will steal them from my hand." He added "ever," so that it would be understood that at no time is the soul left to the mercy of its foes. When it then says "in the hands," it means that God acts with power, since he keeps safe those who show themselves to have acted according to his judgments. Why then does he say that his soul is placed "in the hands" of the Lord? Because his law is not taught to someone who forgets. Therefore, we are under his protection if we do not stray in anything from the saving precepts. This is what is asked of us at all times and what we are commanded in particular here: to return to the law, and not to stray from the law. - "Explanation of the Psalms 118.109"

"My life is always in your hands, but I do not forget your law." Because the soul of the righteous is persecuted by the wickedness of thieves, who want to seduce it with various traps, it very wisely says that it is placed "in the hands" of God. No violence of its adversaries can reach there, as it says, "The souls of the righteous are in the hands of God, and no fatal torment will touch them." And also, "My sheep listen to my voice," and a little later, "No one will steal them from my hand." He added "ever," so that it would be understood that at no time is the soul left to the mercy of its foes. When it then says "in the hands," it means that God acts with power, since he keeps safe those who show themselves to have acted according to his judgments. Why then does he say that his soul is placed "in the hands" of the Lord? Because his law is not taught to someone who forgets. Therefore, we are under his protection if we do not stray in anything from the saving precepts. This is what is asked of us at all times and what we are commanded in particular here: to return to the law, and not to stray from the law.

The good God, showing his great and varied providence, not only ordained all of creation, unfolded the heavens, spread the seas, enkindled the sun, caused the moon to shine, gave the earth to be inhabited and offered all the resources of the earth for food and for the sustenance of our bodies, but he also gave us the relics of the holy martyrs. After taking their souls ("The souls of the righteous," it says, "are in the hand of God"), he left us their bodies in the meantime as an exhortation and a comfort, so that, drawing near to the graves of these saints, we might be moved to zeal and to imitation and that seeing them we might keep the memory of their good works and of the rewards associated with them.

The Word of God, who out of mercy condescended to become her son, serves with his sovereign hands this most holy and most divine woman as is fitting toward a mother and receives her holy soul. What a good legislator! Not being subject to the law, he keeps the law that he decreed. It is he, in fact, who established the duty of children toward their parents. "Honor," he says, "your father and your mother." I believe this is a truth that is obvious to anyone who is at least a little familiar with the divine revelation of sacred Scripture. If, as sacred Scripture says, "the souls of the righteous are in the hands of the Lord," how much more should she not entrust her soul to her Son and her God?

"The sufferings of the present time cannot be compared with the future glory that will be revealed in us." But it remains hidden until it is revealed. And precisely because it is hidden, "in the eyes of the foolish they seemed to have died." But, by the fact that it is concealed, does it thus also remain hidden to God, before whom it is precious? "Precious in the eyes of the Lord is the death of his saints." Consequently, in the face of this hidden mystery we need eyes of faith, so as to believe what we do not see and to suffer courageously, resolutely accepting unjust evils.

"In the eyes of the foolish they seemed to have died, and their end was thought to be a punishment." "Malice," in Latin, does not ordinarily have the same meaning that it has in the language used in sacred Scripture. In fact, in Latin one usually calls "malice" that which makes human beings wicked. In the language of the Scripture, however, by "malice" is also meant the evil suffered by human beings. In this passage, therefore, the term should be understood in the sense of "punishment."

"The Lord abandoned the evil he intended to inflict on his people." God wanted it to be understood that this evil was a punishment, as is said, "Their end was thought to be an evil." Similarly, it is said that good and evil come from God, but not according to the evil by which human beings are evil. God in fact is not evil, but he gives bad things to evil people, because he is just.

(Vers. 2.). They seemed to the eyes etc. It should be noted that the wicked and unbelieving regard the death of the Saints as death in the separation of the conjunction of soul to body, affliction in the pain of the conjoined, destruction in the perdition of the soul, which they regard as perishing with the body; the way of destruction with regard to the subsequent incineration of the body. According to this it is read thus: They seemed, that is the just, in the eyes of the foolish to die, namely by eternal death, when nevertheless they pass over to a better life. Whence Augustine: "God bestowed so great a grace upon the Christian faith that death, which is known to be contrary to life, became an instrument through which one might pass over to life." In the eyes, he says, of the foolish, who "set their eyes to decline toward the earth," that is, who consider only present things and not future things: and therefore to such people they seem utterly to die, but in the eyes of the wise they seem to be born, on account of which the death of the Saints is called a birthday, according to that passage in Job 11: "When you think yourself consumed, you shall rise as the morning star." And it was accounted, namely by the impious, as affliction, namely alone without any benefit, their departure, from the body, when nevertheless it is for them a consolation, according to that passage in Philippians 1: "Having a desire to be dissolved and to be with Christ." Bernard: "The Saints hold death in desire, life in patience." But for the reprobate, there is affliction of departure in their death, and this because, as the same Bernard says, "for them there is pain in departure, horror in passage, shame in the sight of God."

(Vers. 3.). And from the just path, that is from the way of justice, they went away into destruction: the Gloss: "That is, in the estimation of the wicked," because "they regard the palm of martyrdom as affliction and destruction," that is, a retreat into nothingness as regards the soul, which they think is reduced to nothing: and repeat: the just went away, in the estimation of the impious, into the way of destruction, that is incineration, as regards the body; which destruction or way of destruction is from us, that is from our first parents: Romans 5: "Through one man death entered the world." Or: destruction he calls temporal death, because it excludes from the present life: way however of destruction he calls eternal death, because it excludes from eternal life: Baruch 3: "They were destroyed and descended to the netherworld." And with this, there one passes or goes from deadly punishment to deadly punishment, according to that passage in Job 24: "From the waters of snow he shall pass to excessive heat." Such people err in thinking thus: whence below in chapter 5: "We fools accounted their life madness and their end without honor." But they are in peace; the Gloss: "Of perpetual rest, now in hope, at last in reality"; Apocalypse 14: "From henceforth now, says the Spirit, that they may rest from their labors." For the end of the just is peace: whence Isaiah 32: "The work of justice shall be peace."

But someone will ask, "Why do we see that the good die along with the bad?" The former do not perish but escape, because they are freed from commerce with the wicked and from persecution, and they are brought to rest. The others die and truly perish, because what awaits them when they depart from this world is the torment and punishment of a terrible judgment. The good are called before their time, so that the perverse will torment them no more. The wicked and godless are taken away so that they would no longer persecute the good. The righteous are called from difficulties, tribulations and anguish into rest. The godless are dragged from luxury, abundance and pleasures to punishment. The former go to judge, the latter to be judged. The former, to receive their due, the latter to receive their punishment, as it is written, "The righteous, even if he dies prematurely, will find rest." And also, "Because he lived among sinners, he was taken away." And also, "His soul was pleasing to the Lord. Therefore God took him quickly from the wickedness around him." And still, "They go to death together with the godless, but they are in peace." You see therefore that this disintegration of the body is rest, not punishment, for the righteous and for those who worship God. In decay, rather than perishing, they are freed. Thus the faithful do not fear decay, nor are they overawed by it, but they desire and long for its coming. They understand that through it they will arrive at rest, not punishment. The perverse, the godless and those who are conscious of their crimes rightly fear decay, because of a natural disposition by which they cannot fail to judge themselves. Consequently, having received and understood this explanation, we must not sin at all, especially because we are not unaware that there is a judgment of sinners in this world, which remains in the future one.

And if before men etc. Here is touched upon the deliverance from the evil of present vexation, and first the deliverance in hope: second in reality, at: Afflicted in few things etc.; third the cause of both, at: For God tested them etc.

(Verses 4, 5). It is said therefore: And if, that is, although, before men: the Gloss: "Because before God is the crown of glory"; they suffered torments, namely various and grievous ones, as is evident in the Martyrs, concerning whom Hebrews eleven says: "They were stoned, they were cut asunder" etc. Their hope, namely of the just, according to that saying of Proverbs fourteen: "The just man hopes in his death": is full of immortality, an immortality, I say, not such as was the immortality of the first parents, namely with the possibility of dying; not such as that of the damned in hell, namely with the perpetual desire of dying: Revelation nine: "They shall desire to die, and death shall flee from them"; not such as that of little children in limbo, namely with the lack of the glorious life, but such as that of the Blessed in heaven: Romans five: "We glory in the hope of the glory of the children of God".

And rightly they hope, because, afflicted in few things, the Gloss: "Bodily"; in many things they shall be well disposed: Matthew twenty-five: "Because you were faithful over a few things, I will set you over many things"; Luke twenty-two: "I dispose to you a kingdom" etc. But what those many things are, is said in Isaiah sixty-four: "Eye has not seen, O God, apart from you, what you have prepared for those who wait for you".

But there is a doubt about what it says: Afflicted in few things etc., because it is said in Hebrews eleven: "They were stoned, they were cut asunder" etc.

It must be said that their torments were many in themselves, but few by comparison: first, by comparison with their own estimation, according to that saying of Genesis twenty-nine: "The days seemed to him," namely to Jacob, "few because of the greatness of his love." Second, by comparison with the Passion of Christ: Lamentations one: "O all you who pass by the way"; likewise in the Psalm: "They were swallowed up, joined to the rock," namely to Christ, "their judges," that is, the Apostles themselves and other Martyrs. Third, by comparison with the future reward: Romans eight: "The sufferings are not worthy" etc.; likewise, Second Corinthians four: "That which is at present momentary and light of our tribulation works for us above measure exceedingly an eternal weight of glory." Fourth, by comparison with eternal affliction: Job six: "He who fears the frost, upon him shall the snow rush." Fifth, by comparison with the debt and the obligation, that is, the punishment owed on account of things omitted and the obligation on account of things committed: the Psalm: "What shall I render to the Lord for all the things that he has rendered to me"?

For God tested them etc. Here the cause of the aforesaid is touched upon, and first, their chastisement: second, their purification, there: As gold in the furnace etc.; third, the future recompense, there: And in the time there will be etc.

I rightly said that they will be well disposed in many things, for God tested them: Gloss: "That is, He chastised them with various tribulations"; 2 Corinthians 6: "As chastised and not put to death."

But to the contrary: "God tempts no one," as is found in James 1.

It must be said that He does not test in order to learn, as a man does: Daniel 1: "Test us, I beseech you" etc.; nor in order to deceive, as the devil does; Matthew 4: "The tempter, approaching, said to Him" etc.; likewise 1 Corinthians 7: "Lest Satan tempt you"; but in order to instruct, as a master instructs a disciple; Psalm: "Prove me, O Lord, and test me" etc.

And He found them worthy of Himself, namely "of the participation of His blessedness," which is acquired through tribulations: whence Acts 14: "Through many tribulations we must enter into the kingdom of heaven"; likewise Tobit 3: "If he shall have been in trial, he shall be crowned."

How great is the constancy of the martyrs! How excellent is the faith of the saints who willingly accepted many torments for the name of Christ and who, nevertheless, despising these torments, defeated the devil who was in their persecutors! Indeed, Solomon said of them, "Even if to human eyes they suffer punishments, their hope is full of immortality." Therefore the saints had a great hope, because they believed that, enduring a temporary passion, they would receive in the resurrection what they hoped for. And what did they hope for in suffering these things? It is easier to speak of what they suffered, because who can speak of what they hoped for? Listen to the apostle Paul: "The sufferings of the present moment cannot be compared with the future glory that will be revealed in us."

There are two kinds of persecutors: those who insult and those who flatter. The tongue of the flatterer does more damage than the hand of the murderer, and Scripture calls such a tongue a furnace. Speaking of persecution, it says, "He tried them like gold in the crucible" (referring to the martyrs who had been killed), "and they pleased him like a sacrifice." Listen how the tongue of the flatterer is no different: "Fire puts gold and silver to the test, and a person is tested by the mouth that praises him." Both the one and the other are fire. You must emerge unscathed from both. The one who insults you breaks you to pieces, and you are shattered in the furnace like a clay vase. The word of God formed you; then came the test of suffering. Indeed, it is necessary that what has been formed also be baked. If the vase was well formed, fire is welcome! It will serve to harden it.

The nations "did for their gods what is abominable to the Lord and what he detests. They even burned their sons and daughters in the fire, in homage to their gods." In what other way can it be more clearly shown than with these testimonies of sacred Scripture (and I have omitted others that are similar) that God, who gave these Scriptures to the human race, was not only not pleased but indeed detested sacrifices in which human beings were immolated? God loves and rewards fully those sacrifices in which a righteous person who suffers iniquity fights for the truth even to the point of death or is killed by enemies that he has offended for the sake of justice, repaying them good for evil, love for hatred. The Lord calls this righteous blood, from the blood of Abel until the blood of Zechariah. And especially, because he poured out his blood for us and offered himself in sacrifice to God. This surely was an offering, as much as it was also his being killed by his enemies for the sake of justice. Imitating him, the army of the martyrs fought until death for the truth and was immolated by ruthless enemies. Scripture says of the martyrs, "He tried them like gold in the crucible, and he was pleased with them as with a holocaust." Thus the apostle says, "Indeed, I am already being sacrificed."

(Verse 6.) As gold in the furnace He tested them, namely on the part of the soul, purifying them through the fire of tribulations but not consuming them: Gloss: "Just as gold in the furnace is not burned up but is tested, so the Martyrs do not fail but are prepared for glory"; Sirach 2: "Gold and silver are tested in fire, but acceptable men in the furnace of humiliation," which, namely, comes through present tribulations: Job 23: "He tested me as gold that passes through fire." And as a victim of holocaust, which is entirely consumed in the sacrifice of the Lord's body: He received them, namely on the part of the body, by approving or accepting their devotion: Romans 12: "Present your bodies as a living sacrifice, holy, pleasing to God." And in the time, namely of retribution: Gloss: "The death of the Saints is not perpetual, but in the day of judgment there is abundant recompense"; there will be regard for them, that is, they will be regarded by God, namely with the eye of mercy, which the Psalmist sought, saying: "Look upon me and have mercy on me." Regard, I say, for them, that is, of the just, who now seem to be abandoned by God, according to that verse of the Psalm: "God, my God, look upon me, why have You forsaken me?"; likewise, to be despised, according to that verse of the Psalm: "Why do You turn Your face away?"

God removes evil from us in two ways, by "wind" and by "fire." If we are good and obedient to his teachings and allow ourselves to be instructed by his Word, the "wind" sweeps away our evils, according to what is written, "If by the Spirit you mortify the deeds of the flesh, you will live." But if the Spirit has not taken away our evils, there is need of purification by fire. Observe closely, however, each combination of terms. The first is "wind" and "cloud," the second "fire" and "light," the third "electrum" and "splendor." Each of these, as though it were sad, is paired with something more cheerful. Indeed, if the wind dies down, immediately a cloud appears. If fire appears, there is light. If one speaks of electrum, there is brightness all around. We must, "like gold in the furnace" and electrum, be fused by an extremely hot fire. You will find, in the prophet we are commenting on, the Lord who sits in the middle of Jerusalem, fanning those who are a heap of silver, tin, iron and lead. With laments, he reproaches those who bear within themselves the dross of more base material. He says, "You have become the dross of silver, silver that is no longer pure like the grape." When we superimpose on God's creature, which at the beginning is good, the vices and passions that come from our wrongs, then we mix iron, tin and lead with gold and silver. To be purified, fire is necessary. As early as possible, then, we must act in such a way so as, when we arrive at this fire, to pass through it peacefully, like gold and silver and precious stones, which have no blemish of adultery. Not that we would be defeated by the fire, but that we might emerge from it approved.

The Father tests us, the Son tests us, the Holy Spirit tests us. He says of the Father to the Thessalonians, "Thus we preach, not seeking to please human beings but God, who tests our hearts." Solomon says of the Son, "He tried them like gold in the crucible and found them worthy of himself." Of the Holy Spirit, Solomon says, "He who tests hearts is the Spirit of the Lord," and he will wipe out the wicked from the earth.

The just shall shine etc. After he has treated of deliverance from evil, here he adds concerning reward in good, first, as regards the stole of the body: second, as regards the honor of judicial power, there: They shall judge the nations etc.; third, as regards the glory of divine fruition, there: Those who trust in Him etc.

(Vers. 7.). I said well that there will be in time a regard for them, because the just shall shine, namely by the endowment of clarity in the judgment as regards the substance of the body, according to that passage of Matthew thirteen: "Then the just shall shine as the sun"; but the sun shall shine sevenfold more than it does now: whence Isaiah thirty: "The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold." And they shall run about like sparks, that is, they shall be apt for running about through the endowment of agility, and this as regards the operation or motion of the body, according to that passage of Isaiah forty: "They that hope in the Lord shall renew their strength, they shall take wings as eagles"; Augustine: "Where the spirit wills, there immediately shall the body also be." Like sparks, I say, in a bed of reeds, which they set ablaze and consume. A bed of reeds here signifies the assembly of the reprobate, because it is outwardly splendid through pretense, inwardly void of truth, laden with no fruit of good works, continually watered by the swamp of carnal concupiscence, agitated by the wind of pride, fit for eternal burning. In this bed of reeds the Saints are said to run about, trampling them underfoot; Malachi, last chapter: "You shall tread down the wicked." In the spark, moreover, the four endowments of the body can be noted, namely on account of its fiery clarity, subtlety, agility, and active power, through which impassibility can be understood.

"Like the moon, eternally perfect and a faithful witness in the sky." First he spoke of the sun, and we said that this referred to the soul of the righteous. Now he speaks of the moon, which is here appropriately compared with the human body, because it waxes and wanes with time. But he adds that it is "perfect" so that, by referring to that spiritual body, you would understand that he is not speaking of something temporal but only of that eternity that will never fail. Our very body, in fact, will be filled with light "forever," like "the perfect moon." And this moon, that is, the structure of our body, will be a "faithful witness," because in it the promises will have been fulfilled. And see that he has placed it "in the heavens," that is, in a holy person. The bodies of those whose souls shine with divine light will shine in the same way, as Solomon says, "The righteous will shine forth and, like sparks in the stubble, run here and there." - "Explanation of the Psalms 88.37"

God said earlier that those who sincerely repent will be saved and that after they have received the remedy of forgiveness, we must think of them as stars. Indeed, those who have merited to be numbered among the saints shine like the nighttime stars of this creation. But as much as it might seem to us that there are many, many of these in the church, God has counted every one of those who will have the joy of participating in his kingdom. The fact that we can think of the stars as holy people is attested to in the passage of Genesis that says, "I will make your descendents as numerous as the stars of heaven." And Solomon says, "The righteous will shine like the stars of heaven."

"Like the moon, eternally perfect and a faithful witness in the sky." First he spoke of the sun, and we said that this referred to the soul of the righteous. Now he speaks of the moon, which is here appropriately compared with the human body, because it waxes and wanes with time. But he adds that it is "perfect" so that, by referring to that spiritual body, you would understand that he is not speaking of something temporal but only of that eternity that will never fail. Our very body, in fact, will be filled with light "forever," like "the perfect moon." And this moon, that is, the structure of our body, will be a "faithful witness," because in it the promises will have been fulfilled. And see that he has placed it "in the heavens," that is, in a holy person. The bodies of those whose souls shine with divine light will shine in the same way, as Solomon says, "The righteous will shine forth and, like sparks in the stubble, run here and there."

Will it perhaps be that one who is cold must clothe himself, there where it will not even be necessary to cover the body, in the presence of that cold of which the prophet says, "Who can withstand his cold?" Or, where the one who has lost his wedding garment will be naked forever? Where the wicked person with a stained conscience will be clothed with darkness, and the good person with a mantle of immortality and blessedness. Where our merits will be our dress, as the Lord says, "The righteous will shine like the sun." And the prophet, "Your priests are clothed with righteousness," or, "The queen is at your right hand, in a gown of spun gold." Where an eternal light will shine that will replace the tunics of holy bodies. Where a garment that will never be removed will be changed into a body. Where the garment will be the prize and the angelic clothing will no longer be a covering or a garment but nature?

As fellow citizens of the saints and members of God's family and as heirs of God and coheirs with Christ, let us examine, to the extent possible, the renowned happiness of our city. Let us say with the prophet, "Oh, wonderful things are said of you, city of God, the home of all who rejoice in you!" You are the sum of all the joys of earth. In you there is no old age or the misery of old age. In you there are no cripples, or lame, or hunchbacks or deformed, but all "arrive at the stature of the perfect person, to the measure of the full maturity of Christ." What can be more beautiful than this life in which there is no fear of poverty or the sadness of disability; where no one is hurt or angry or envious; where no concupiscence flares up, nor is there desire for food, and where we are not agitated by ambition for honor or power? There is no fear of the devil there or of the snares of demons, and the fear of hell is long gone. There is death neither of the body nor of the soul but a life made joyous by the gift of immortality. There will be no more discord; rather, everything will be harmonious, of one heart, because there will be one unanimity among all the saints. Everything will be peaceful and joyful, calm and serene. There will be a perpetual splendor, not the one we see now but a greater brightness to match the greater happiness. Therefore, as we read, that "city will have no need of the light of the sun," but the almighty Lord will enlighten it, "and its lamp is the Lamb," where the saints will shine like stars forever, and those who teach many, like the splendor of the firmament. Thus, there will never be night or any darkness. Clouds will not gather, nor will there be cold or heat or bitterness. Rather, everything will be such that "eye has not seen, nor ear heard, nor has it entered into the heart of man," except those found worthy to enjoy it, "whose names are written in the book of life."

"If you want to enter into life, keep the commandments." But, when we have arrived at life, what need is there for me to add "eternal"? And why add "happy"? Life, plain and simple, because that which is both eternal and happy is life. When we have arrived at life, we will have the certainty that we will live in it forever. In fact, if we find ourselves there and do not have the certainty of remaining there forever, even there we would be in fear. And if there is fear, there would be suffering, not of the body but of the soul, which is worse. But what kind of happiness is it where there is suffering? Thus, we will have the assurance of always being in that life, unable to see its end, because we will be in the kingdom of him about whom it was said, "And his kingdom will have no end." The book of Wisdom, making known to us the glory of God's saints, whose death is precious in his sight, says, as you heard at the end of the reading, "And the Lord will reign over them forever." We will therefore be in that great kingdom that endures forever, precisely because it is just, great and eternal.

(Vers. 8.). They shall judge nations. This is said specially of the perfect Saints, who shall judge and shall not be judged. For there shall be four orders in the judgment, as the Gloss says on that verse of the Psalm: "The wicked shall not rise in the judgment."

But how shall the Saints judge, since it is written in John five: "The Father has given all judgment to the Son"?

It must be said that there is a judgment of authority, by which the whole Trinity shall judge: of judicial examination, by which Christ alone as man shall judge: of assessorial dignity, by which only the more perfect Saints shall judge: of approbation, by which all the good shall judge: of comparison, by which the good, that is, the less wicked, shall judge: Matthew twelve: "The men of Nineveh shall rise in judgment with this generation and shall condemn it."

And they shall have dominion over peoples, namely after the judgment: Revelation five: "We shall reign upon the earth," that is, over the earthly. Or: they shall have dominion over peoples, after death: Matthew fifteen: "The little dogs eat of the crumbs that fall from the table of their masters," that is, we of the benefits of the Blessed. And He shall reign, with them, or in them, their Lord, namely Christ: Revelation nineteen: "King of kings," etc.: forever: Luke one: "Of His kingdom there shall be no end"; Psalm: "Thy kingdom is a kingdom of all ages."

Who trust in him. Here he touches upon the glory of fruition: and he touches upon this in three respects, namely in the knowledge of truth, in the adherence to goodness, there: And the faithful in love: in the perfection of comprehension, there: For gift and peace is etc.

(Vers. 9.). He says therefore: Who trust etc., as if to say, not only will they judge, but also those who trust in him, namely God, in the present, according to that verse of the Psalm: "Those who trust in the Lord are like Mount Sion"; shall understand the truth, by open vision: First John 3: "We shall see him as he is": Gloss: "According to true confidence, the understanding of truth is given." And the faithful in love, that is, those loving him faithfully and inseparably, as the Apostle, who said: "Who shall separate us from the love of Christ" etc., Romans 8: Ecclesiasticus 6: "To a faithful friend there is no comparison"; shall rest in him: Gloss: "Because in the future they will not be able to be torn from his fellowship, whom here they already held by faith and hope." Therefore rest in God through love will succeed the understanding of faith. For gift: Gloss: "Of eternal satisfaction"; Psalm: "I shall be satisfied when your glory shall appear"; likewise: "They shall be inebriated with the abundance of your house." And peace, "eternal," according to the Gloss: Isaiah 32: "My people shall sit in the beauty of peace": likewise Philippians 4: "And the peace of God, which surpasses all understanding": is for his elect, the Saints, whom God chose from this world: John 15: "You have not chosen me, but I have chosen you from the world." - This can also be expounded concerning present merit, which consists in the knowledge of truth through faith, in the conformity of human and divine will through love, so that gift is referred to the knowledge of faith, and peace to the tranquility of love.

But the ungodly, according to what they thought etc. Here he sets forth the reprobation of the opposite state; and first he shows that the error of the ungodly concerning their own impunity is false; second, that their opinion concerning the reward of the continent life is erroneous, there: For blessed is the barren: third, concerning the punishment of incontinence, there: But the children of adulterers etc. In the first part he touches first upon their punishment in themselves: second, the equity of the punishment, there: For wisdom and discipline etc.; third, the overflowing punishment even upon their own, there: Their wives are senseless etc.

(Vers. 10.). There follows therefore: But the ungodly etc. I have rightly said that the just shall be so rewarded: but, for "yet": the ungodly, according to what they have thought, that is, by the desert of their evil thoughts, utterances, and works proceeding from their evil thoughts: shall have correction, "that is, punishment," as the Gloss says, whence it says: "When the just shall enter into rest, the ungodly shall go into eternal punishment." Who have neglected the just, in the neuter, "that is, justice"; or in the masculine, the just one, "that is, God himself," according to the Gloss, and this by omitting the good: Jeremiah 48, according to another reading: "Cursed is he who does the work of the Lord negligently"; Seneca: "Grave is the loss that comes through negligence." And they departed from the Lord, by openly committing evil; Jeremiah 2: "Know and see that it is an evil and bitter thing that you have forsaken your God"; evil, on account of the punishment of loss: bitter, on account of the punishment of sense; the Gloss says: "They depart from the Lord who cast away discipline and wisdom": and this is very evil.

(Vers. 11.). For wisdom etc. For, that is, "because": he who casts away, the Gloss says: "By working evil," wisdom, concerning eternal things, discipline, concerning temporal things: or rather: wisdom, of faith, discipline, of morals: is unhappy, namely his person, that is, unworthy of felicity. But on the contrary, "Blessed is the man who finds wisdom," Proverbs 3; and therefore in the same place: "My son, do not cast away the discipline of the Lord"; likewise Hebrews 12: "Do not neglect the discipline of the Lord." And empty is, namely in effect, their hope, the present one: the Gloss says: "By which they thought temporal things would be eternal, and sins would go unpunished": Ecclesiasticus 34: "Vain hope and falsehood to a senseless man." And labors, in enduring, without fruit: the Gloss says: "Of eternal reward"; Ecclesiastes 10: "The labor of fools shall afflict them." On the contrary, to the just one it is said: "You shall eat the labors of your hands; blessed are you, and it shall be well with you." From this it is clear that the life of the ungodly is laborious; whence below in chapter 5: "We have walked difficult ways," but unfruitful; whence Habakkuk 2: "For the peoples shall labor in much fire, and the nations in vain, and they shall fail." And their works are useless, in acting: useless, "because they do not merit the heavenly dwelling," as the Gloss says; Galatians 5: "They who do such things shall not obtain the kingdom of God." — From the foregoing it is clear that such persons shall incur four evils, which are: unhappiness of person, emptiness of hope, fruitlessness of labor, uselessness of work, or demeritorious work.

Discipline is the guardian of hope, the bond of faith, the guide on the way of salvation, the stimulus and nourishment of a good nature, the teacher of virtue. It makes one remain always in Christ and live unceasingly in God, allowing one to attain the heavenly promises and the divine rewards.

What person, might I ask, who is living badly and hears the apostle say, "If anyone destroys God's temple, God will destroy him," if he is not converted in this life, could dare to assure himself of a hope of future pardon? Who would not fall trembling to the ground? Who would not hasten to penitence with a humble spirit, before the end of this present life? The apostle cries out, "If someone destroys God's temple, God will destroy him," and the vain person seduces himself with an extremely perverse thought, saying, "Even if I violate God's temple and live badly until the end, I will be saved." Is not the apostle speaking of such people when he says, "Let us do evil that good may result (and their condemnation is just)"84? It is not these that sacred Scripture calls unhappy and their hope completely vain when it says, "The one who disdains wisdom and discipline is unhappy. Their hope is vain, and their labor without fruit." Salvation will not be given, therefore, to the wicked but to the righteous, that is, to those who have corrected themselves and converted before the end of this life. Salvation will be given to the good who, by conversion, have pursued friendship with God. It will not be given to the bad who, remaining friends of the world, rightly deserve to be called enemies of God, in the words of the apostle's reproach. Blessed James in fact rebukes them, saying, "Adulterers, do you not know that friendship with this world is enmity with God? If, therefore, one wants to be a friend of this world, he makes himself an enemy of God."

(Vers. 12. 13.). Their wives etc., as if to say: not only they themselves, but also their wives, that is, their spouses, are senseless, that is, lacking wisdom; and most wicked are their children, because they are imitators of their father's wickedness—wickedness, I say, against themselves and against their neighbor and against God, and therefore most wicked. — Cursed is their creature, "that is, their handiwork," according to the Gloss; "for the wisdom which God created by blessing does not curse, but shows that the work of the reprobate is worthy of eternal malediction."

According to the Gloss, these things can be expounded allegorically of heretics, so that we say: Wives, "that is, carnal pleasures, or perverse interpretations or doctrines"; and children, "that is, wicked works"; and their creature, that is, their disciples. — Or: cursed is the creature, not simply, but theirs, insofar as it comes to their misuse.

For blessed is the barren etc. Here he shows the reward of the continent life, which the reprobate thought to be nothing; and first he shows this on the part of the feminine sex; second, on the part of the masculine sex: And the eunuch etc.

He says therefore: For etc., as if to say: rightly did I say that their wives and the children begotten from their lust are cursed, because on the contrary blessed is the barren, that is, chaste in body—and he puts the consequent for the antecedent—and undefiled, in mind. Luke twenty-three: "Blessed are the barren and the wombs that have not borne": who has not known, by the knowledge of experience, the bed in transgression, "of adultery," says the Gloss. How great the sin of adultery is, is touched upon in Ecclesiasticus toward the end almost throughout, and in Proverbs six: "It is not a great fault when someone has stolen" etc.; and below: "But he who is an adulterer, through poverty of heart, shall destroy his own soul."

The Gloss also expounds this of spiritual adultery, saying: "Blessed is the chaste and continent soul, which is polluted neither by heresy nor by idolatry." She shall have fruit: the Gloss says: "The fruit of eternal beatitude," namely either thirtyfold, which is owed to the married, or sixtyfold, which is owed to widows, or a hundredfold, which is owed to virgins. Concerning this manifold fruit, it is said in the parable of the seed in Luke eight: "And having sprung up, it bore fruit, some a hundredfold" etc. In the visitation of holy souls: the Gloss says: "On the day of judgment, when God shall look upon holy souls by rewarding them, and they themselves shall look upon him by contemplating him."

The prophet entreats the Lord and says, "Give them, Lord." He responds, "What shall I give them?" And immediately he replies, "Give them a barren womb and withered breasts," so that they would not have prideful thoughts and would be ashamed of what they are accustomed to glory in. It is clear that this can also be understood regarding teachers of heretical doctrines, who glory in the great numbers of children whom they have raised to perdition, drawing them out of the church and leading them on to homicide. Indeed, as many children as the heretics have generated in error, the devil has butchered. Of such a soul it is said, "Blessed is the barren woman who is undefiled, who has not known a sinful bed." And, in fact, blessed is the person of the church who, as opposed to the heretic, has not generated children in error. And in another passage we read, "Better is childlessness with virtue, for the offspring of an illegitimate union will come to nothing. Even if they live a long life, they will be held of no account, and finally, their old age will be without honor." Indeed, the fertile host of the godless is good for nothing.

And the eunuch etc. Here on the part of the masculine sex, there is touched upon first the merit of continence; second, the reward, at: There shall be given etc.; third, the reason for the reward: For the fruits of good labors etc.

(Verse 14.). It follows therefore: And the eunuch, "who namely made himself a eunuch for the sake of the kingdom of heaven," Matthew nineteen. Who has not wrought iniquity with his hands, that is, he has not committed the sin of incontinence in deed, but is clean in body. Nor has he thought most wicked things against God, that is, nor has he sinned by consent or will, but is clean in heart: for both kinds of purity are required: whence Augustine: "Where the Lord in judging shall find corruption of mind, He will condemn even the incorruption of body together with it." Such a eunuch, I say, repeat: is blessed, now in hope, but at last in reality. For there shall be given to him, in the present namely, a chosen gift of faith: of faith, I say, which makes blessed in hope, according to that passage in John twenty: "Blessed are they who have not seen and have believed." A chosen gift he calls the gift of faith, because it is given from divine election and makes men elect: Philippians one: "To you it has been given, not only to believe in Him, but also to suffer for Him." And a lot, that is, a portion in the future, in the temple of God: Gloss: "In heaven": Psalm: "The Lord is in His holy temple; the Lord, His seat is in heaven."

But on the contrary: Because Apocalypse twenty-one: "I saw no temple in it," namely in the heavenly city.

It must be said that there is no material temple there, but a spiritual one.

Most acceptable. It should be noted that a lot is acceptable in the goods of nature, more acceptable in the goods of grace, most acceptable in the goods of glory. This is the "best gift," of which James one speaks.

(Verse 15.). For the fruit of good labors is glorious: Gloss: "That is, eternal joy," First Corinthians three: "Each one shall receive his own reward according to his own labor." And the root of wisdom that does not fall, intransitively: "for wisdom is the root of this fruit." This root does not fall, because "it brings forth the fruit of perpetual salvation," according to the Gloss; Ecclesiasticus one: "The root of wisdom is to fear the Lord." This root is known to few; Psalm: "The fear of the Lord is not before their eyes"; Ecclesiasticus one: "To whom has the root of wisdom been revealed?"

Hence it is written: The children of adulterers will come to a complete end (Wisdom 3:16). Therefore, whoever does not follow the Father who is in heaven, but instead follows the earthly corruption, enters into the lineage of an earthly father. For as earthly, so are the earthly ones; so that his earthly life is without rest after death. He will not see eternal light forever; because he sought after worldly things. However, he who has followed Christ's glory, who has desired that light which enlightens every person coming into this world, will find and see eternal light; because Christ has redeemed him from death.

But the children of adulterers etc. Here he determines the punishment of incontinence, which the reprobate thought to be nothing, and first the punishment to be inflicted on them in the future is touched upon; second, that inflicted in this world, at: And if indeed; third, the reason for the punishment, at: Nations etc.

(Vers. 16.). He says therefore: Children etc. I have rightly said that the continent shall be rewarded; but, that is, however; the children of adulterers, namely imitators of paternal incontinence, shall come to destruction, "that is, to eternal destruction," according to the Gloss: Exodus twenty: "Visiting the sins of the fathers upon the children," namely the imitators of paternal wickedness. And from an unlawful bed, namely of adultery, the seed, supply: brought forth, shall be destroyed: The Gloss: "In the future," when namely they shall be cast beyond the borders of the land of the living: whence Baruch three: "They have been destroyed and have descended to the nether regions." The Gloss, however, expounds otherwise concerning children and seed, that is, concerning the disciples of heretics, to whom he here threatens the punishment of sense and the punishment of loss, because they adulterate the word of God. Concerning such it is said in Second Corinthians two: "We are not as many, adulterating the word of God."

If the soul, joined to the spirit and, so to speak, conjugally united with it, now turns to the pleasures of the body, bending its senses to carnal enjoyments, then seems to obey the salutary admonitions of the spirit, only to again yield to the vices of the flesh—such a soul, contaminated by the body's adultery, cannot say that it would increase and multiply legitimately, because Scripture calls the children of adulterers imperfect. Such a soul, which sets aside its union with the Holy Spirit and entirely prostrates itself to the senses of the flesh and the desires of the body, shamelessly withdrawing from God, will hear the words, "Your face has become that of a prostitute, entirely without shame." It will be punished like a prostitute, with the command that its children be readied for slaughter.

(Vers. 17.). And if indeed they shall be of long life, namely in this world, they shall be counted as nothing, namely without any value in themselves: Augustine: "Sin is nothing, and men become nothing when they sin." Or: they shall be counted as nothing, according to the Gloss: "That is, their memory shall forever lack blessing." And without honor, namely shown by others, First Kings two: "Those who despise me shall be ignoble." Without honor, I say, shall be the last old age of those, which nevertheless ought to be revered: whence Leviticus nineteen: "Honor the person of the elder"; likewise here below in chapter four: "Old age is venerable, not by length of time nor reckoned by the number of years."

Far be it from us to think or to say, according to the error of those without faith, that the young Christian "stole the black day and overpowered bitter death." In fact, according to the words of the apostle John, the black day sweeps away those who "are in darkness and walk in darkness, not knowing where they are going, because the darkness has blinded their eyes." The black day carried away those whom the true light himself judges severely. "This is the judgment," he says, "because the light came into the world, and people preferred darkness to the light: their works in fact were evil." Those who live in this way are in such a state that when they hear the voice of the Son of God, they will not be called to life but to judgment. The Lord says, "The hour will come when all those who are in their graves will hear his voice. Those who did good will go to the resurrection of life, and those who have done evil to the resurrection of judgment." And because neither a brief nor a long life is of any use to them, the book of Wisdom says of such persons, "Even if they have a long life, they will be held of no account, and in the end their old age will be without honor. If they die young, they will have neither hope nor comfort in the day of judgment."

(Vers. 18. 19.). And if they have died more quickly, that is, overtaken by death, according to that passage of the Psalm: "Men of blood and deceit shall not live out half their days." They shall have no hope, that is, the thing hoped for after death, namely eternal life, because "the hope of the wicked shall perish," Proverbs 10. Nor in the day of recognition, namely the universal one, which will be at the judgment, according to the Gloss. Now the day of judgment is called the day of recognition with respect to the good, because then they will be recognized by God, just as the brothers of Joseph were by him, Genesis 45. Likewise, with respect to the wicked, because their hidden things will be made known; 1 Corinthians 4: "He will illuminate the hidden things of darkness," etc. Likewise, with respect to God himself, because he will be known by the Saints: 1 Corinthians 13: "Then I shall know, even as I am known." Likewise, with respect to Christ as man, because then he will be openly seen by all: Isaiah 40: "All flesh shall see what the mouth of the Lord has spoken"; likewise of the same, 52: "All the ends of the earth shall see the salvation of our God"; likewise Revelation 1: "Every eye shall see him." Likewise, with respect to the world itself, in which then nothing will be hidden or concealed, according to that passage of the Psalm: "The foundations of the world were revealed." Nor in the day, I say, of recognition, repeat: they shall have, an address, that is, a gentle or consolatory one, but a most harsh dismissal: whence Matthew 25: "Depart from me, you cursed," etc.

For wicked nations, that is, doers or imitators of iniquity, are of a dreadful end, that is, conclusion, namely they have harshness of punishment in the end, whatever may be the case regarding the beginning, or regarding the middle, because: The last things do not correspond to the first by the same course; Ecclesiasticus 41: "The inheritance of the children of sinners shall perish, and with their seed shall be a perpetual reproach."