Wisdom of Solomon 4

O how beautiful is the chaste generation with glory! He says this in admiration: beautiful, "with regard to works"; a chaste generation, "with regard to innocence of mind"; with brightness, "with regard to the splendor of virtues," according to the Gloss. Song of Songs 4: "You are all beautiful, my beloved" etc.; likewise Luke 12: "Let your loins be girded," through innocence, "and lamps burning," through the splendor of virtues; "and you yourselves like men waiting for their lord," through solicitude for good works. And I rightly said that it is beautiful, namely with spiritual beauty. For the memory of it is immortal, through happy remembrance: Proverbs 10: "The memory of the just is with praises." For it is known also with God, through approbation: 2 Timothy 2: "The Lord knows who are his." And with men, namely those who use reason and are wise, through praise or the continuation of praise; Sirach 44: "Let the peoples declare the wisdom," namely of the Saints, "and let the Church proclaim their praise."

Just as he previously criticized the lead heretics and their schismatic followers, so now he praises the Catholics and their disciples, whose faith is pure, and whose doctrine is simple and eternal; therefore, they are worthy of remembrance, because their generation is approved by the Lord and honorably accepted among men. In this present life, this produces fruit through sacred examples of good works, and when transferred to the heavenly kingdom, it leaves a worthy remembrance of itself to generations to come, nor will there be any sorrow for the completed struggle, when the greatness of persecutions is surpassed by the reward.

For when it is present, "namely in the present life," they imitate it, as a most beautiful exemplar; Philippians 3: "Be imitators of me." And they desire it, namely to see the beautiful and chaste generation of the just, namely for imitation: when it has departed, from this life through death: Job 9: "They have passed like ships carrying fruit," which namely leave behind their fragrance after their passage: Song of Songs 1: "We will run after the fragrance of your ointments."

It should be noted that God leads the just out of the present life effectively, according to that verse of the Psalm: "Lead forth from custody," that is, from prison, "my soul." But they themselves lead themselves out by consenting, or by desiring and asking for this: in the Psalm: "My soul has thirsted for God, the living fountain; when shall I come and appear before the face of God?"

And crowned forever, namely with the crown of perpetual life; Apocalypse 2: "Be faithful unto death, and I will give you the crown of life." She triumphs, that is, by triumphing she acquires the prize of undefiled contests, that is, what is owed to undefiled contests, that is, not defiled by a lack of perseverance: the prize, I say, conquering, a prize given for a competitive contest, as the Gloss says, whence 1 Corinthians 9: "They, that they may receive a corruptible crown, but we an incorruptible one." Or: a conquering prize, that is, surpassing the magnitude of persecutions, according to that verse in Romans 8: "The sufferings of this present time are not worthy to be compared to the future glory that will be revealed in us"; whence the Gloss: "A prize that is greater than those contests and persecutions which they endured in the present."

But of manifold kind etc., as if to say: such is the beautiful and chaste generation of the just. But (in the sense of "however"): the manifold multitude of the impious, etc.; Ecclesiastes 1: "The number of fools is infinite." Here he touches upon a threefold plurality or multitude of the impious in three words, namely because it is scattered through diverse errors with respect to the rational power, against which James 3: "Do not become many masters"; likewise, through diverse appetites with respect to the concupiscible power: Hosea 10: "Their heart is divided, now they shall perish"; likewise, through diverse hatreds with respect to the irascible power: Micah 3: "Jerusalem shall be a heap of stones," that is, without the cement of charity. He touches upon or indicates the first through what he says: Of manifold kind, that is, generating many errors: the second, through what he says: Multitude, as if without the unity or bond of charity: the third, through what he says: Of the impious, in the plural, that is, without piety, but with much cruelty. The manifold, I say, multitude of the impious will not be useful, "indeed harmful," as the Gloss says; Isaiah 30: "They were not for help or for any usefulness, but for confusion and for reproach."

But on the contrary: "Because, as Augustine says, if there were fewer wicked than good, they would not dare to try the good"; but this trial is useful for the good, because Gregory says that "he cannot be Abel whom the malice of Cain does not try." Likewise in the Psalm: "Upon my back sinners have wrought," namely, a perpetual crown for me.

But it must be said that the just will not obtain this benefit from the intention of the wicked, because they do not intend to benefit them, but from their own goodness, or from their own good will, making good use of their evils.

And spurious shoots shall not take deep root, etc. So reads the text of Rabanus and all the ancients; likewise Ambrose in a certain letter says to certain persons: "You are noble shoots," that is, noble plantings. But Augustine says that it would be better said adulterous plantings; and on account of this adulterous plantings remained in the text in the newer Bibles.

It should be noted, however, that shoots are fruitless plants which grow beside the trunk of the vine, whence vitulamen is said from vitis (vine); or according to some it is said from vitulus (calf), because such a plant grows in land plowed by calves or oxen. Spurious, however, means the same as ignoble or degenerate; whence spurious shoots, that is, degenerate or unnatural plantings, and adulterous plantings, that is, impious generations, born from spiritual adultery, namely, multiplied through the propagation of impiety: Matthew 12: "An evil and adulterous generation seeks a sign."

They shall not take deep root, in themselves, that is, thoughts and affections reaching toward heaven, but fixed in the earth. For man according to the Philosopher is an inverted tree; whence he ought to send and fix his roots upward, namely, his intellect and affection; whence in the Psalm: "The meditation of my heart is always in your sight"; likewise: "Our feet were standing in your courts, O Jerusalem"; likewise: "Lord, before you is all my desire"; likewise Colossians 3: "Seek the things that are above," namely, by searching with the intellect; "savor the things that are above," by savoring with the affection; the Psalm: "Taste and see." Nor shall they establish a stable support, or foundation, namely of right faith toward God: for faith is as it were the foundation of the spiritual edifice; whence Hebrews 11: "Faith is the substance of things hoped for," etc.; 1 Corinthians 3: "No one can lay another foundation besides that which has been laid, which is Christ Jesus," that is, faith concerning Christ Jesus.

Otherwise, according to the Gloss, it is expounded concerning heretics and their disciples.

And with regard to that which you have quoted from the Prophet Solomon:

'The children of adulterers shall not come to perfection, and bastard slips cannot take deep roots,'

this may well be understood to have been said in a literal sense. For, if you take it figuratively, you have excused those who are actually guilty of adultery. But grant that it was said in figure. In that case it has been spoken of heretics, whose sacraments are like invalid wedlock, in whose beds is to be found iniquity, where the very seeds [of life] have been corrupted to the destruction of the Faith.

When Valentinus maintains that the Son of God was on earth in a phantasm, not in Flesh, he corrupted his own faith and that of his followers. The seed of [spiritual] birth has been rooted out in those who have not believed that the Son of God was born in the Flesh of Mary the Virgin, and that in the Flesh He suffered.

For he alternates, speaking of Catholics and heretics, so that he may show the praiseworthy wisdom of the former and demonstrate the blameworthy cunning of the latter. Indeed, the diverse and various doctrine of the heretics will not be useful, but harmful; nor do their redundant arguments, which indicate spurious offspring, have the root of truth, therefore they do not have the foundation of strength, but when touched by the wind of persecutions or the test of strict judgment, they quickly fall from their firmness.

And if in the branches, that is, in exterior goods, etc. Such were the branches of that Babylonian tree, namely Nebuchadnezzar, Daniel chapter four. They budded for a time, that is, for a short time they showed some beginning of good, according to that passage of Isaiah chapter eighteen: "The unripe fruit shall bud forth." Being weakly established, "that is, for an hour," as the Gloss says; or: weakly established, that is, feebly rooted in good, they shall be shaken by the wind, that is, by a lighter temptation, according to that passage of Ezekiel chapter seventeen: "Shall it not wither when the burning wind touches it?" And by the violence of winds, that is, by a more severe persecution, they shall be uprooted: the Gloss: "They shall be utterly torn out"; Matthew chapter fifteen: "Every plant which my heavenly Father has not planted shall be uprooted."

He names branches as the sayings of perverse scriptures, and the fruits as the meanings of those sayings; by winds, he also signifies either the troubles of persecutions or the debates of judgment: because just as fragile branches are broken by the wind, so their imperfect sayings, when struck by any hardship or debate, are easily broken, and their fruits are useless and bitter, because the meanings of their words are depraved and poisonous, and therefore suited to no usefulness.

For the imperfect branches shall be broken off, namely, without hope of restoration, by the most severe persecution: Job chapter fifteen: "The flame shall wither his branches"; or: for the imperfect branches shall be broken off, that is, their teachings or works lacking the perfection of charity; Colossians chapter three: "Above all things have charity, which is the bond of perfection." And their fruit, namely their own, that is, their evil works, according to that passage of Matthew chapter seven: "A bad tree brings forth bad fruit"; is useless, so as not to nourish: Isaiah chapter fifty-nine: "Their works are useless works." And bitter to eat, so as not to delight but to torment: Deuteronomy chapter thirty-two: "Their grape is a grape of gall, and their cluster most bitter"; Ezekiel chapter eighteen: "The fathers have eaten a sour grape," etc. And fit for nothing, so that they profit in nothing from themselves: Ezekiel chapter fifteen: "When it was whole, it was not fit for any work: how much more, when the fire has devoured it."

From the wicked, etc., as if to say: truly the manifold multitude of the ungodly shall not be profitable, etc. For all children who are born from the wicked, not only by birth of propagation, but also of imitation, concerning which John chapter eight says: "You are of your father the devil." They are witnesses of wickedness against their parents, through the likeness of depravity, in their examination, that is, in the scrutiny of divine judgment, for God the just judge "will examine their works," below in chapter six; likewise their words: Matthew chapter twelve: "Of every idle word," etc.; likewise their thoughts: above in chapter one: "There shall be examination of the thoughts of the ungodly," etc.

Allegorically, the Gloss expounds this concerning heretics, who are a manifold multitude, because they are divided through the diverse sects of diverse heresiarchs: who are useless to the Church, nay rather harmful, because they persecute her. Adulterous plantings are their disciples, who are generated from their erroneous doctrine. They do not put down deep roots, because they are not established in Christ, God and man. Their branches are unstable, because, if they seem to have anything good, in a time of persecution they are uprooted from the Church. Their fruit is useless, because by their doctrines and expositions simple people are poisoned. Their children are witnesses of wickedness against their parents, because from the multiplication of disciples the errors of the master will be more gravely condemned.

He calls the sons of the wicked either disciples or works, because just as the followers of heretics are, on the day of judgment, an increase of sorrow for those who have been led astray by false doctrines, so evil works, at the time of the final examination, are proof of their wickedness, for which reason they are deservedly condemned.

"The righteous one, even if he dies prematurely, will find rest." For whom, or from whom, is there in fact rest in this world, if there are trials on every side and, when we are spared these, temptations are everywhere? Indeed, this world should be feared, whether it threatens or seduces. But if one fears both God and the world, he will despise the latter, so as to better guard himself against it. Therefore, if we want to be at rest when death comes to surprise us, let us be righteous.

But the just man, etc., as if to say: thus it is with the wicked: but, standing for however: if the just man shall have been overtaken by death, that is, prevented by death hastened before its time, according to that passage in Isaiah thirty-eight: "While I was yet beginning, he cut me off." He well said: overtaken, because the just man cannot die by sudden death, that is, by unforeseen death, because it is said in the Psalm concerning the person of the just man: "I foresaw the Lord in my sight always," etc.; likewise: "My soul is in my hands always," as if to say: I am prepared to render it up, whenever it shall please God that I die. The just man, I say, if he shall have been overtaken, shall be in refreshment, namely of eternal rest: the Psalm: "We passed through fire and water, and you led us out into refreshment."

Having previously spoken about the destruction of the wicked, he now afterward explains the rest of the good, because after the end of the present life, which is common to both good and bad, the just will then begin to live better, when they seem to be utterly destroyed by the wicked, since eternal rest will then be given to them, when perpetual punishment follows for these.

The just man lives a good life in old age. It is not said "long" but "good", for the just man ages well; however, no one of the unjust, even if he lives a longer life than lively stags, lives a good life. For to live long is common for both the wise and the foolish, but to live well is special to the wise man, whose old age is venerable and whose old age is a blameless life: not long-lasting, as he says, nor calculated by the number of years, nor by the gray hair on his head, but by his senses. He, therefore, ages well who has sensed well.

Indeed, old age is venerable not by years grown grey, but by character. And the age of senescence, it is said, is a blameless life. Therefore, wherever generation is expressed, let Cain come first; wherever preaching of discipline is made, let Abel run ahead. Who would deny that even youth and itself in the beginnings of young adulthood fervently burn with the various allurements of passions? But when a more mature age is succeeded, as if by the storm of a youth's lasciviousness being dissipated, tranquility is restored and the weary soul withdraws its ship into certain quiet harbors. Thus, the tumultuous movements of our youth are calmed by the steady presence of faithful old age.

For old age etc., as if to say: nor does the being overtaken in age cause harm: for venerable old age etc.: the Gloss: "Not the age of the body, but the maturity of life and the uprightness of morals is praised"; venerable, I say, that is, worthy of veneration before God and the Angels and just men: is not of long duration, by a multitude of days: Job thirty-two: "The wise are not long-lived"; nor reckoned by the number of years, that is, nor by a multitude of years. "For a child of a hundred years shall die, and a sinner of a hundred years shall be accursed," Isaiah sixty-five.

The Christian who has lived in the fear of God, at whatever age he dies, is not swept away by a bitter and untimely death but crosses over supported by a maturity approved by God. Indeed, in the book of Wisdom we read, "Old age is not honored for length of time or measured by number of years. Wisdom, rather, is a person's gray hair, and a blameless life is old age. Having become dear to God, this one was loved by him."

If it is said of the righteous person and of the member of the church, "Gray hair is a person's wisdom," why is it not said of the heretic's iniquity, "A person's gray hair is his folly"? Of this old age Daniel said to the old man, "You have grown old in evil." Therefore, in the book of the Shepherd (if anyone is willing to accept that it be read), the church appears to Hermas first with gray hair, then as a young woman and a bride, with ornate hair.

He shows what should be sought in old age, because it is not the age of the body, but the maturity of the mind and the uprightness of character that are praised in it. Therefore, in the Book of Numbers, the Lord commanded Moses to choose seventy elders, whom He Himself knew to be elders, so that He might appoint them as teachers and judges of the people. (Num. 11:16-17) And Paul, writing to Timothy, says: Let no one despise your youth; but be an example to the faithful in word, in conduct, in love, in faith, in purity. (1 Tim. 4:12)

For gray hairs are the understanding of a man, that is, in place of gray hairs: the Gloss: "As if to say: he is well gray-haired who is well endowed with understanding," according to that passage in Daniel thirteen: "God has given you the honor of old age," that is, discretion and wisdom, which is wont to be in the elderly, according to that passage in Job twelve: "In the ancients is wisdom, and in length of time prudence"; likewise Sirach twenty-five: "The crown of the aged is great experience."

And the age of old age, that is, supplying the place of age, an unspotted life, "as if to say: well is the old man who is clean and simple": Proverbs 16: "Old age is a crown of dignity, which shall be found in the ways of justice."

But it also benefits many of the righteous that they live for only a short time, as Solomon once said: He who was pleasing to God was made beloved, and living among sinners, he was taken away; he was snatched away so that wickedness might not alter his understanding, or deceit might not beguile his soul. For the fascination of frivolity obscures good things, and the instability of desire perverts the mind without malice. Perfected in a short time, he fulfilled many years; for his soul was pleasing to God, and therefore He hastened to remove him from the midst of iniquity. (Wis. 4:10-14)

Pleasing God, namely through true faith, according to that passage in Hebrews 11: "Without faith it is impossible to please God": he was made beloved, on account of perfect love, according to that passage in Proverbs 8: "I love those who love me": and living, namely through grace, not dying through sin; among sinners, namely undefiled, which is a very great thing, since it is written in the Psalm: "With the perverse you shall be perverted"; but the just man is as a lily among thorns, because he neither loses the brightness of his purity nor the fragrance of his good name: Song of Songs 2: "As the lily among thorns" etc. He was taken away, from the exile of this world to the heavenly homeland, from death to life, from struggle to the crown.

It should be noted that the transfer is manifold: the first, from sin to grace: 1 John 3: "We know that we have been transferred from death," namely of sin, "to life," of grace, "because we love the brethren." The second, from imperfect grace to perfect grace: 2 Corinthians 3: "We are transformed into the same image from glory to glory, as by the Spirit of the Lord." The third, from perfect grace to glory: of which it speaks here: He was taken away.

God does not therefore take a man whom He loves out of this world because He cannot keep him, living among sinners, free from sin; He who, sending His disciples as lambs among wolves, praised them to the Father, saying: I do not pray that You take them out of the world, but that You keep them from evil (Jn. 17:15); but rather, so that He may observe the order of His judgment: those whom He foreknew and predestined to be conformed to the image of His Son, He calls, justifies, magnifies, and glorifies; but the rest, on account of their iniquity, He condemns by His just judgment. Concerning this, the Apostle Peter says: God knows how to deliver the godly out of temptation, but to reserve the unjust under punishment for the day of judgment (2 Peter 2:9).

You will say, How much and how often have I prayed, and I have not been answered! But what did you ask for? Perhaps you asked for the death of your enemy. And … what if he asked for yours, as well? The one who created you also created him. You are a human being, and he is too, but God is the judge. He has listened to both of you and answered neither. Are you sad because your prayer against your enemy has not been granted? Rejoice, rather, that your enemy's prayer has not been granted, to your harm. But, you say, I did not ask for this. I did not ask for the death of my enemy but the life of my son. What evil is there in that? You asked for nothing evil, in your opinion. But what would you say if he was taken so that wickedness would not corrupt his soul? But, you object, he was a sinner! And this is why I wanted him to live, so that he would amend his life. You wanted him to live so that he would become better. And what would you say if someone told you that God knew that he would have become worse if he had lived? How do you know which would have been better for him, to die or to live? If, then, you do not know, return to your heart, and leave every decision to God. You will say to me, "But, then, what should I do? What should I ask for in prayer?" What should you ask for? What the Lord, the heavenly teacher, taught us. Invoke God as God, love God as God. There is nothing better than him. Desire him, long for him!

He was snatched away, as if to say: he was not only taken away, but snatched away, because he died quickly and was taken up as if by violence beyond nature's due course. Now there is a rapture of the Saints in their life: whence Second Corinthians twelve: "I know a man fourteen years ago caught up" etc.; and in death, concerning which it is said here: He was snatched away etc.; and after death, concerning which First Thessalonians four: "We shall be caught up with them in the clouds to meet Christ in the air." He was snatched away, I say, lest malice, that is, open iniquity, should alter his understanding, by turning him away from the truth and sincerity of faith; or lest deceit, that is, feigned righteousness, concerning which Augustine says: "Feigned righteousness is not righteousness, but a twofold iniquity, because it is both iniquity and pretense." Lest deceit, I say, should deceive, that is, corrupt, his soul, namely by turning his affection away from the love of God: Second Corinthians eleven: "I fear lest, as the serpent seduced Eve by his cunning, so your senses should be corrupted."

We see also that Enoch was taken away, because he was pleasing to God, as the divine Scriptures attest in Genesis: "Then Enoch walked with God and was no longer, because God had taken him." Because he was pleasing before God, he was worthy to be taken away from the evil of this world. But the Holy Spirit also teaches throughugh Solomon that those who are pleasing to God are taken first and freed from here earlier, so they would not be tainted by too long a sojourn in this world.

For the bewitching etc., as if to say: it was indeed necessary for him that he should be thus snatched away etc.; for the bewitching of vanity, from without, that is, trifling and flattering praise, according to which malicious men are said to bewitch children by praising them, obscures good things, namely those of the just, even if it does not destroy them; obscures, I say, because it causes the defects and imperfections of those very goods not to be seen, and through this causes pride in them; Galatians three: "O foolish Galatians! who has bewitched you" etc.; First Corinthians fifteen: "Evil communications corrupt good manners." And the inconstancy of concupiscence, from within, namely of the concupiscible appetite, which makes a man inconstant: James one: "A double-minded man," namely one who partly follows reason, partly sensuality, "is inconstant in all his ways." The inconstancy, I say, of concupiscence, that is, of the concupiscible appetite, perverts, namely from good to evil, the sense that is without malice, that is, one previously good and simple: James one: "Every man is tempted by his own concupiscence, drawn away and enticed."

By this statement, although generally the immorality of the wicked is denoted, more clearly, however, the cunning of heretics is reproved in it, which, by depraved doctrines and harmful desire, turns the mind of man away from the path of truth; for it fascinates, that is, it burdens, whoever hinders by flattering or deceives by praising. We read in the Apostle: You were running well; who has fascinated you? (Gal. 3:1). And in Proverbs: The gift of the envious torments the eyes. (Sir. 18:18) He who is envious among us is more significantly called a fascinator among the Greeks. In these examples, we are taught that either the envious person is tormented by another's happiness, or he in whom there are some good things is harmed by another who fascinates or envies. For the envy of heretics, which is accustomed to offer mere plays, not the foundation of truth, often obscures the good things of mortality in the simple, as in that saying: Evil communications corrupt good manners (1 Cor. 15:33). Therefore Wisdom forbids having fellowship with such people, saying in Proverbs: Do not eat with an envious man, nor desire his foods, for he estimates what he does not know as the likeness of a diviner and a soothsayer. Eat and drink, he will say to you, but his heart is not with you. The foods which you have eaten you will vomit up, and you will lose your beautiful words (Prov. 23:6-8).

Being made perfect in a short time, that is, perfected in grace in a brief span of time: Isaiah ten: "A short consummation shall overflow with justice"; he fulfilled a long time, namely by the fulfillment of merit, because he acquired in a short time the merit that others acquire over many ages; or by the fulfillment of reward, because he attained eternity, which in its perfection surpasses many ages.

We should not think that your bishop, our brother, has departed here early and that he lived only a little while. It is right to say that he did not live only a little while if we realize that, as much as we may say of him, there is still more to say (even if, being finite, what is much here will be judged as though it were nothing). And he has not lived so little, if, instead of counting the years, we think of his works. Who knows how many people, though living many years, have not done even half of what he did in a few years? To want to keep him here, then, is nothing other than to envy him his happiness. Now, as human beings, we are saddened for the man. What would we do if we did not act like human beings? We are sad in a human way, therefore, for a man's departure. But as we heard in the divine lesson, "In a short time, he fulfilled a long career." But, then, let us count those times as one counts a day. All that he did among you, exhorting, speaking, offering himself for your imitation—preserve it so as to praise and adore God, and you will be his most splendid memorial. Indeed, what matters for him is not that he be hidden in a marble tomb but that he be built up in your hearts—that he who has been buried would live in living sepulchers. Indeed, your memory is his tomb. He lives near to God, to be happy. He lives near to you, so that you would be happy.

Just as in the previous verse he exposed the deceit of the heretics, so now in the following he expresses the glory of the martyrs, who, although they spent their admirable lives in a short time through the tortures of their persecutors, nevertheless that very death is reckoned to them as a long life, because it brought them eternal life. Indeed, their Creator, loving them, separated them from the company of the wicked, and led them out from the oppression of this present life, so that in the heavenly kingdom he might hide them in the secret of his face, from the disturbance of men, and protect them in his tabernacle from the contradiction of tongues.

For his soul was pleasing to God: behold, the cause of consummation, namely divine grace and love. Pleasing, I say, through faith of heart inwardly and gentleness of conduct outwardly: Sirach 1: "Faith and gentleness are well-pleasing to God." Therefore he hastened to lead him out from the midst of iniquities, that is, from the world, which is full of iniquity: 1 John 5: "The whole world is set in wickedness."

"His soul in fact was pleasing to God, because he hastened to take him away from iniquity." Precisely with these words the sacred Scripture teaches us that in this world, it is not a long life that matters but a good life. To know the merits, as much as we can, of a deceased person, you must closely observe not how long he lived but how he lived. In fact, just as in a wicked life, the longer one lives the more punishments are multiplied for the one who lives in sin, so in a good life, though it is over in a brief period of time, a great, unending glory is gained for the one who lives well. A wicked life, then, leads to increasing ill temper in bitter, immature old people, whereas a good life leads young people, who die mature, to the kingdom of God.

Similarly, in the book of Wisdom it says, "Because the grace of God is in his saints." It is said as a general rule that no one has ever been or is holy without the grace of God. But so this grace might be in the saints, to confirm them, they receive it freely through the faith that comes from God. They did not have it prior to faith. As David says, "You will save them without price."

But the peoples: Gloss: "The persecutors"; seeing, "the punishment," and not understanding, "the future glory," nor laying up in their hearts, that is, inwardly in the heart, although they sometimes hear it preached: Isaiah 57: "The just man perishes, and there is no one who considers it"; such things, namely, which follow: above in chapter 3: "They seemed in the eyes of the foolish to die, but they are in peace."

Because the grace of God, namely for working well: 1 Corinthians 15: "Not I, but the grace of God with me": and mercy is upon his holy ones, for delivering from evils: Sirach last chapter: "You have delivered me according to the multitude of the mercy of your name": and regard is upon his elect, namely for attaining the reward: Gloss: "That is, condign retribution." And note that they are called holy through present justice; elect, through eternal predestination, according to that text in Ephesians 1: "He chose us in him before the foundation of the world, that we should be holy and immaculate in his sight in charity."

"His soul in fact was pleasing to God, because he hastened to take him away from iniquity." Precisely with these words the sacred Scripture teaches us that in this world, it is not a long life that matters but a good life. To know the merits, as much as we can, of a deceased person, you must closely observe not how long he lived but how he lived. In fact, just as in a wicked life, the longer one lives the more punishments are multiplied for the one who lives in sin, so in a good life, though it is over in a brief period of time, a great, unending glory is gained for the one who lives well. A wicked life, then, leads to increasing ill temper in bitter, immature old people, whereas a good life leads young people, who die mature, to the kingdom of God. - "Letters 2.7.4"

Therefore, the persecutors of the martyrs could by no means recognize the future glory that followed them, but thought that they would perish together with the torments of their bodies, and that they could not receive the blessedness of eternal life after death; but everything happens differently for each side, because just as life and victory will follow the good after death, so also death and perpetual damnation will follow the wicked after temporal life.

But the just man who is dead condemns the living impious: Gloss: "The martyr his persecutors," namely by comparison of a better deed, as the Ninevites, Matthew 12. And youth more quickly consummated, namely of the just man, condemns the long life of the unjust: Gloss: "That is, of the persecutor," because he did more good in a short time than that one in a long time, whence he shall be judged more strictly: Apocalypse 2: "I gave her time to do penance, and she does not wish to repent" etc.

It is clear indeed that the martyrs of Christ will be judges of their persecutors after death, just as in the Apocalypse, in the condemnation of Babylon, the divine voice shows, saying: Come out of her, my people, so that you do not partake in her sins, and so that you do not receive of her plagues, for her sins have reached up to heaven, and the Lord has remembered her iniquities. Render to her as she herself rendered, and double the double according to her works. In the cup which she mixed, mix for her double; as much as she glorified herself and lived in luxury, give her that much torment and grief, because in her heart she says: I sit as a queen, and am no widow, and will never see mourning. Therefore in one day her plagues will come, death and mourning and famine, and she will be burned with fire (Rev. 18:4-8).

They shall see etc. Here is set forth a twofold reason for the aforesaid condemnation, namely ignorance and contempt. The first he sets forth saying: For they shall see, namely the impious, the end, "that is, death," as the Gloss says. Of the wise man: the Gloss: "That is, of the Martyr": whence concerning the Martyr is read that passage of Sirach fourteen: "Blessed is the man who shall abide in wisdom." And they shall not understand what God has purposed concerning him, "that is, what He has purposed to give him in the future, according to the Gloss, eternal life"; Proverbs twenty-eight: "Evil men do not consider judgment." And why the Lord has fortified him, namely in the present life: the Gloss: "With the arms of faith," according to that passage in Ephesians six: "In all things taking up the shield of faith"; likewise: "Put on the armor of God."

For the persecutors of the Church of Christ, as we have said, believed that the end of the martyrs was destruction, and therefore they despised the steadfastness of their faith. But the Lord will mock them, when He shows them that what they hoped would benefit them has completely harmed them; for when they wished to defend the false deities of their gods against the followers of Christ, they delivered themselves into perpetual damnation. [Verse 19] For the Lord will overthrow them, swollen with pride, without a word of excuse, so that they will then be in all things inexcusable, because although they knew God, they did not glorify Him as God or give thanks; but they became fruitless in their thoughts, and their foolish heart was darkened. Claiming to be wise, they became fools; and they exchanged the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds and serpents and four-footed animals. Therefore God gave them up to shameful passions, and to a debased mind, to do things that are not fitting, filled with all unrighteousness, wickedness, fornication, greed, malice, full of envy, murder, strife, deceit, malevolence, whisperers, slanderers, hateful to God, rude, proud, arrogant, inventors of evil, disobedient to parents, senseless, untrustworthy, without affection, without covenant, without mercy; who, although they knew the justice of God, did not understand that those who do such things are worthy of death (Rom. 1:22-32); and He will shake them from their foundations, because He will utterly overthrow the state of their life, and they will be desolate even to the utmost; for never after this will they be relieved by any comfort, but they will be groaning in torments, and their memory will perish forever.

Then he sets forth the second reason saying: They shall see him, as if to say: and because they do not understand these things, they shall see him, the Gloss: "Die"; and they shall despise him, whence below in the fifth chapter: "These are they whom we once held in derision" etc.; likewise Job twelve: "The simplicity of the just man is laughed to scorn." Thus the Jews despised Christ in His dying.

But them, namely the impious, the Lord shall deride: the Gloss: "At the judgment," that is, He shall judge them worthy of derision as fools: Psalm: "He who dwells in heaven shall deride them" etc. Not only at the general judgment, but also at the particular judgment, that is, at death: whence Proverbs one: "I also will laugh at your destruction" etc.

And after these things they shall be, namely after the persecution of the good and the Lord's derision, that is, after they have afflicted the good in the present life, and they themselves have been derided by God at death: they shall be falling, that is, falling downward through the fall of death into hell: Psalm: "Even as the green herbs they shall quickly fall." Without honor, that is, of the society of the blessed: and in reproach, namely of the confusion of the reprobate: among the dead: the Gloss: "The damned"; forever, that is, without end: Jeremiah twenty-three: "I will give you over to everlasting reproach and to perpetual shame, which shall never be blotted out by oblivion."

There follows therefore: For he shall break etc. I have rightly said that they shall be falling etc., for he shall break them, "namely the Lord," according to the Gloss: Hosea thirteen: "I will rend the inner parts of their liver." Them, I say, puffed up, with the wind of pride: First Corinthians five: "And you are puffed up, and have not rather mourned." Without voice, "of excuse"; Matthew twenty-two: "But he was struck dumb." And he shall move them from their foundations: Gloss: "He shall overturn their life, which they thought to be stable": Job twenty-two: "Who were taken away before their time, and a flood overturned their foundation." And they shall be laid waste even to the uttermost, that is, to such an extent that they shall lose the highest place, that is, even to this, that they shall be excluded from the loftiness of glory, as the foolish virgins, of whom it is read that "the door was shut," Matthew twenty-five. And they shall be laid waste even to the highest degree, that is, they shall be punished until they pay the last farthing, that is, the penalty for every sin, both great and small: Matthew five: "You shall not go out from there until you pay the last farthing." The first exposition, however, accords more with the aforesaid division. And they shall be groaning: Gloss: "In punishments: because they shall be lifted up by no consolation." And their memory, not any whatsoever, but of happy remembrance, shall perish, before God and men, according to that verse of the Psalm: "The face of the Lord is upon those who do evil, to destroy their memory from the earth."

"In you, Lord, I have taken refuge. I will never be put to shame." I am terrified, you say, of that confusion that lasts forever. There is a certain temporal confusion that is useful: the disturbance of a soul that realizes its sins, is horrified by what it sees and in that horror is ashamed and corrects what it is ashamed of. For this reason the apostle says, "But what fruit did you reap then of the things of which you are now ashamed?" He says, then, that those who are already believers should blush not for the gifts they have now but for the sins of the past. The Christian does not fear this confusion. Indeed, if he had not known this confusion, he would know the eternal confusion. What is the eternal confusion? When what is said will take place: "Their iniquities will rise up against them to accuse them." And the entire herd of the wicked, their accusing iniquities before them, will be on the left, as goats separated from the sheep. They will hear, "Be gone, into the eternal fire prepared for the devil and his angels." They will ask, "Why?" "I was hungry, and you did not give me to eat." They despised the hungry Christ when they did not feed him. They gave him no drink when he was thirsty or clothes when he was naked. They did not take him in when he was a traveler or visit him when he was sick. They thus despised him. When he begins to point out all these sins, they will be covered with confusion, and this confusion will be eternal.

They shall come at last, namely at the end of the world: whence the Gloss: "To judgment"; for then they shall go out from hell. They shall come, I say, in the thought of their sins, their conscience gnawing at them, fearful, on account of the punishment to be inflicted: below in chapter five: "Seeing this, they shall be troubled with terrible fear." And they shall convict them: Gloss: "Into eternal fire"; from the opposite side: Gloss: "Accusing them," as an adversary accuses his adversary; their own iniquities, that is, sins perpetrated by them in heart, mouth, or deed; Jeremiah two: "Your own wickedness shall reprove you." Sins, moreover, are said to accuse the reprobate, because they shall be the matter of their accusation and damnation: Romans two: "Of thoughts among themselves accusing, or also defending" etc.

Therefore, the wicked will come into judgment, timid because of the conscience of their sins, for their thoughts accuse them for the evil deeds they have previously committed, nor is any place given for defense, where there is no fruit of good works in the conscience.