Wisdom of Solomon 9

Third, he shows how devoutly he sought wisdom from God.

O God of my fathers, etc. After he has shown how he received wisdom and how greatly he loved what he received, here he shows how devoutly he sought it from God. And first he touches upon the form of the petition; second, the reason for being heard: But you have chosen; third, the end of the petition: Send her; fourth, the difficulty of the end: For who, etc.

First, the form of the petition is touched upon.

In the first part, he first praises the beauty; second, specifies the gift: Give me [the wisdom] of your throne; third, humbles himself: For I am your servant; fourth, intimates his need: And if anyone, etc.

(Vers. 1.). O God of my fathers, namely through the grace of election: of the fathers, namely the ancient ones: Exodus 3: "I am the God of your father, the God of Abraham," etc. Or: O God of my fathers, that is, who made my fathers and chose them and sanctified them. And Lord of mercy, that is, merciful Lord, so that it is an intransitive construction; or: Lord of mercy, that is, author [of mercy], so that it is a transitive construction: in the Psalm: "The Lord is compassionate and merciful." Lord, I say, of mercy, namely through the effect of the remission of sins and of justification; for mercy regards misery: Proverbs 14: "Sin makes peoples wretched." Who made all things, namely through the work of creation, as is evident in Genesis 1: in the Psalm: "He spoke, and they were made": by your Word, that is, through your Son: John 1: "In the beginning was the Word," etc., and afterward: "All things were made through him."

(Vers. 2.). And by your wisdom, that is, by the same Son of yours, according to that verse of the Psalm: "You made all things in wisdom"; you established, that is, you composed from very diverse parts, namely from a rational spirit and earthly clay: man: Sirach 17: "God created man from the earth." And it should be noted that the other things he says were made by the Word alone, but man by wisdom, as if a nobler work, because he is capable of wisdom both created and uncreated, and therefore as if a work requiring greater deliberation; on account of which the Lord, as if deliberating, says in Genesis 1: "Let us make man in our image," etc. That he might have dominion over the creature that was made by you, over the creature, namely not the spiritual or angelic, but the corporeal, and this through power: Genesis 1: "Have dominion over the fish of the sea," etc.

(Vers. 3.). That he may order the world: namely through wisdom: for man is placed in this world as a king in a kingdom. In equity, that is, mercy, and justice: for these two ought to be joined together in governing: Gregory: "Discipline and mercy are greatly weakened if one is maintained without the other." And in the uprightness of heart, namely through goodness, and this through a right intention toward God: in the Psalm: "I will praise you in the uprightness of heart": Job chapter thirty-four: "If he direct his heart to God, he will draw his spirit and breath to himself": let him judge judgment, namely over his subjects. By the name of judgment simply spoken, he understands a "true" or just judgment. For just as a painted or dead man is not a man, so a false or unjust judgment is not a judgment.

(Vers. 4.). Give me, "from whom is every best gift," James chapter one: wisdom, namely understanding, the attendant of your thrones, that is, the indweller of holy souls: above in chapter seven: "She passes into holy souls throughout the nations." Holy souls are called the thrones of God, because in them God sits and rests, presiding over and commanding all their movements and affections: Isaiah, the last chapter: "Heaven is my throne"; the Gloss: "The soul of the just is the throne of wisdom." And do not reject me, giving me goodness and grace in my affection: do not, I say, reject me, as those of whom it is said in Romans chapter one: "He gave them over to a reprobate mind": Jeremiah chapter six: "Call them rejected silver." From among your children, namely by excluding me from the number and fellowship of your children, of whom Isaiah chapter eight says: "Behold, I and my children," etc.

Therefore, son, pray, ask, as a certain author says in his verses, and repeat with him, "To you be praise, honor and power. You who are rich in all things, give me wisdom." And further, "Give me wisdom, who is enthroned beside you, and do not exclude me from the number of your children. Send her from your holy heavens, send her from your glorious throne, so that she would help me and be with me in my labors, so that I may distinguish good from evil and choose what is best." Love her from your youth, seek her unceasingly, invoking God. If God in his goodness grants her to you, love her, and she will embrace you, and you will be happier if she remains in your possession.

(Vers. 5.). Because etc., as if to say: therefore I ask that you give me wisdom, because I am your servant, that is, prepared to serve you: in the Psalm: "I am your servant, give me understanding": Third Kings, chapter ten: "Blessed are your servants, who hear your wisdom". And the son of your handmaid, that is, of the synagogue, concerning which Galatians chapter four says: "It is written that Abraham had two sons". According to the Gloss, these words are "of the Son to the Father", inasmuch as he is a man seeking wisdom for his members, alleging himself to be his servant according to his humanity, not his Son: Isaiah chapter forty-nine: "You are my servant, Israel, because in you I will be glorified". And the son of your handmaid, that is, of the Virgin Mary, according to that passage in Luke chapter one: "Behold, the handmaid of the Lord". A weak man, on the part of the body, on account of the body's frailty: in the Psalm: "Have mercy on me, O Lord, for I am weak". And of short time, on account of the brevity of life: Job chapter fourteen: "Man born of woman, living for a short time"; and lesser, on the part of the soul, that is, insufficient by natural power, for the understanding: the Gloss says: "For perceiving": of judgment, that is, of your judgments, by whose example one must judge: and of laws, namely your eternal laws, by whose regulation one must judge: Romans chapter eleven: "O the depth of the riches of the wisdom and knowledge of God, how incomprehensible are his judgments, and unsearchable his ways".

(Vers. 6.). And if anyone etc., in this charity is intimated, he will be consummate, that is, perfect: the Gloss says: "In judgment"; among the sons of men, who are born, namely, from man and woman, in distinction from the Son of Man, that is, of the Virgin alone, concerning whom Matthew chapter sixteen says: "Whom do men say the Son of Man is"? And he says: consummate among the sons of men, because one can be a mere man by nature. If from him it shall have fled or departed, namely as from one unworthy and a sinner, according to that passage above, chapter one: "Into a malevolent soul wisdom will not enter": your wisdom: the Gloss says: "Divine", not worldly. For worldly wisdom does not flee on account of sin: Jeremiah chapter four: "They are wise to do evil". As nothing, namely of morals, not of nature, he will be reckoned, namely before God and his Saints: below, chapter thirteen: "Vain are all men in whom there is not the knowledge of God": for by grace a man is what he is with respect to moral being: whence First Corinthians chapter fifteen: "By the grace of God I am what I am"; likewise, without charity a man is nothing, as is clear from First Corinthians chapter thirteen: and according to Augustine, a sinner is nothing, namely insofar as he is such.

Second, the twofold reason for being heard.

But you have chosen etc. Here he adds the manifold reason for being heard, of which the first is the enjoined office of the kingdom: the second is the command to build the temple: And you said etc.

(Vers. 7.). But you etc., as if to say: thus I am by myself insufficient without wisdom. But, standing for "however": nevertheless you have chosen me: The Gloss: "Solomon, or Christ." As king over your people, that is, over those believing in you: in the Psalm: "But I have been established as king by him over Sion" etc.: and judge of your sons and daughters, namely yours, that is, of the faithful, according to that passage in John chapter one: "He gave them the power to become sons of God, to those who believe in his name." The office of a king is to exercise his judgment also in other affairs of the kingdom; but that of a judge is specifically in the cases of the people.

"You who give salvation to kings, who redeemed David your servant from the sword of the wicked." He calls kings those righteous and true individuals who, as we have said, rule their bodies with the Lord"s help. The Lord gives salvation to these kings, since he has freed them from the vices of the flesh. Of them it is said in Wisdom, "He gives kings their rule." - "Explanation of the Psalms 143.10"

"You who give salvation to kings, who redeemed David your servant from the sword of the wicked." He calls kings those righteous and true individuals who, as we have said, rule their bodies with the Lord's help. The Lord gives salvation to these kings, since he has freed them from the vices of the flesh. Of them it is said in Wisdom, "He gives kings their rule."

(Vers. 8.). And you said: The Gloss: "You commanded"; for David, who was a man of blood, was not permitted to build the temple, but Solomon the peaceful was chosen for this, as is clear from 2 Kings chapter seven and 1 Chronicles chapter twenty-nine. And you said, I say, that I should build a temple on your holy mountain, that is, on Mount Moriah, where you willed holy things to be done; and in the city of your dwelling, namely Jerusalem, where he was said to dwell because there he was worshipped more excellently; an altar, namely of burnt offerings, of burnt offerings, I say, to distinguish it from the bronze altar, which was in the court before the temple in the open air. A likeness of your holy tabernacle, that is, according to its exemplar, of which Exodus chapter twenty-five speaks, which was made according to the exemplar of the heavenly tabernacle; whence in the same place: "Look and make it according to the exemplar that was shown to you on the mountain." Which you prepared: The Gloss: "Through Moses"; from the beginning, not of creation, but of the giving of the Law; whence the Gloss: "When you were leading the children of Israel out of Egypt." The tabernacle in the desert, as the Gloss says, signified the Church Militant, but the temple in Jerusalem the Church Triumphant. The reason for this is that the tabernacle in the desert was movable, but the temple in Jerusalem was immovable.

(Vers. 9.). And with you, namely prepared it, your wisdom, namely uncreated, "that is, your Son," of whom 1 Corinthians chapter one says: "Christ the power of God and the wisdom of God." Who knows your works, as the co-worker of all things, according to that passage of the Psalm: "You have made all things in wisdom." Who was present, with you, then, namely when you made the world: Proverbs chapter eight: "When he was laying the foundations of the earth, I was with him composing all things"; and in the same: "I was delighted with him every day, playing in the world." And she knew that it was pleasing in your eyes, namely as regards counsels; in your eyes, namely of your intellect and your affection, that is, of your mercy and your truth, "for in every work of God there is mercy and truth"; Sirach chapter forty-two: "She found grace before the eyes of the Lord," according to another translation. And what was right: The Gloss: "That is, upright and just"; in your precepts: in the Psalm: "The justices of the Lord are right, gladdening hearts."

Question: Someone might say that the Son cannot, in a strict sense, see the Father, because it is written, "No one has ever seen God."Response: Let us now return to the origin of the source, by which we are taught, through the writings of both the Old and New Testaments, that the Son has always been able to see the Father, since Solomon says, "With you is wisdom, who knows your works, who was present when you created the world. She knows what is pleasing in your eyes." And the Lord, in the Gospel, said, "No one knows the Son except the Father, and no one knows the Father except the Son and the one to whom the Son wishes to reveal him." And further, "No one has ever seen God; only the only-begotten Son, who is in the bosom of the Father, has revealed him." And to the Jews he says further, "You do not know him. I, however, know him. And if I were to say that I do not know him, I would be like you, a liar." And in the same passage, "The one who is from God listens to the words of God." And still, "I know him, because I come from him." Therefore, we have taught that the Son always sees the Father. How is it that you hold that he cannot see him?

The Son is not properly said to have been "sent" by the simple fact that he was born of the Father. But he could be said to have been sent either when the Word made flesh was manifested in this world—and thus he says, "I was born of the Father and have come into this world"16—or when in the course of time he is perceived by someone in their spirit, in the sense in which it is said, "Send her, that she might assist me and share in my labors." Now, what was born from Eternity exists eternally, for it is "the splendor of the eternal light," whereas what is sent in time is known by someone. But when the Son of God was manifest in the flesh, it is into this world that he was sent, in the fullness of time, through his birth of a woman. "For, since in the wisdom of God the world, by its own wisdom, could not know God—given that the light shines in the darkness, but the darkness has not understood it—it pleased God to save those who firmly believe through the foolishness of what is preached." That is, it pleased him that the Word would become flesh and dwell among us. But, when in the course of time he comes forth and is perceived in the mind of someone, it is rightly said that the Word is sent, but not into this world, because he clearly does not appear sensibly, that is, he is not perceived by the senses of the body. Nor are we in this world when, according to our capacity, we attain something eternal with our spirit.

Third, the end of the petition is touched upon in two ways.

Send her, etc. Here he shows the end of the petition, that is, for what purpose he sought wisdom: and first he asks for wisdom in order to know and do the will of God. Second, he shows that it avails for the attainment of such an end: For she knows.

(Vers. 10.). He says therefore: Send her, namely wisdom, etc. It should be noted that there is a twofold sending of Wisdom, namely one visible into the flesh, concerning which John 10: "Whom the Father sanctified and sent into the world"; the other into the mind, which he asks for here. From your holy heavens, that is, from yourself, who are heaven by containing all things; in the Psalm: "From the highest heaven is his going forth," likewise James 3: "The wisdom that is from above is first indeed pure," etc. He says from the heavens in the plural on account of the multitude of things contained and of effects in the things contained, just as the days of eternity are spoken of in the plural: Micah 5: "And his going forth is as from the beginning of the days of eternity." And from the throne of your greatness: The Gloss: "From yourself, who sitting and at rest, govern all things"; Isaiah 18: "I will be at rest and will consider in my place, as the noonday light is clear."

And it should be noted that uncreated Wisdom is sometimes said to be in the bosom of the Father, as John 1: "The Only-begotten, who is in the bosom of the Father, has declared to us"; sometimes to be begotten from the womb, in the Psalm: "From the womb before the daystar I begot you"; sometimes to proceed from the mouth of the Father, Sirach 24: "I came forth from the mouth of the Most High, the firstborn before every creature"; sometimes to be sent from heaven, as here; sometimes to sit in holy souls, whence above in the same place: "Give me the wisdom that attends your thrones," etc. The first on account of concealment, the second on account of consubstantiality, the third on account of manifestation, the fourth on account of illumination, the fifth on account of tranquility.

That she may be with me, namely within, in the essence of the soul, both by dwelling through grace and by informing: Sirach 24: "Dwell in Jacob," etc. And may labor with me, the motive power of the soul for action by perfecting: Sirach, the last chapter: "I remembered your mercy, O Lord, and your work, which are from of old." That I may know, that is, that you may make me know, the cognitive power of my soul by illuminating, what is acceptable before you, or in your sight; in the Psalm: "Teach me to do your will."

(Vers. 11.). For she knows all those things, namely all things pertaining to the knowledge of reason, such as lower things: and understands, namely all things pertaining to the understanding of the intellect, as are higher things, above in chapter seven: "Beholding all things." And she will guide me soberly in my works: Gloss: "Lest I offend," by directing in good work: above in chapter eight: "She teaches sobriety," etc. And she will guard me in her power: Gloss: "From adversaries," by protecting: in the Psalm: "Unless the Lord guard the city," etc.: likewise: "Behold, he shall neither slumber nor sleep," etc.

(Vers. 12.). And my works will be acceptable: Gloss: "Before God," as done purely out of love for him. And I shall govern your people justly, namely by rightly governing subjects: whence above in chapter eight: "I shall govern peoples and nations." And I shall be worthy of the thrones of my father, by imitating him: he says thrones in the plural, because there is the throne of the present kingdom, according to that passage in Proverbs eight: "By me kings reign": and of the future: Gloss: "By the recompense of the heavenly kingdom."

Fourth, the difficulty of this end is shown in two ways.

For what man, etc. Here he shows the difficulty of the end, first showing that the will of God cannot be known without wisdom: second, that it can be known only through her: But your meaning.

That it cannot be known without her, he shows first from the profundity of the divine mind: second, from the imperfection of the human mind: For the thoughts: third, from comparison with sensible things, there: And we judge with difficulty, etc.

(Vers. 13.). Rightly I said: Send her forth, etc.: for what man, namely a mere man, will be able to know, namely without your wisdom, the counsel of God? which consists in foreseeing and disposing things to be done: Isaiah forty: "Who has helped the spirit of the Lord, or who has been his counselor?" Or who will be able to think, that is, to know by thinking, what God wills? namely by carrying out what has been foreseen, as if to say: no one: whence Romans eleven: "O the depth of the riches of the wisdom and knowledge of God," etc.

"And in my flesh I will see God" unquestionably foretells the resurrection of the flesh. It did not say, however, "through my flesh." If it had said this, it would still be possible that Christ was meant by "God," for Christ will be seen by our flesh in the flesh. But, even understanding it of God, it is only equivalent to saying, "I will be in my flesh when I see God." And the apostle's phrase, "face to face" does not lead us to believe that we will see God with the face of this body, in which we have our bodily eyes. Rather, we will see him continuously with the mind. If the face were not also that of the interior person, the apostle would not say, "And we, with unveiled faces, seeing as in a mirror the glory of the Lord, will be transformed into the same image, from glory to glory, as by the action of the Spirit of the Lord." Nor do we interpret differently what is proclaimed in a psalm, "Draw near to him, and you will be enlightened, and your faces will not blush with shame." One draws near to God by faith, which is certainly of the heart, not the body. But we are not unaware of the valid reasons that the spiritual body has for drawing near to the Lord, since we speak of a reality outside our experience, and because in this matter an authoritative passage of sacred Scripture that can be interpreted unequivocally does not come to mind or help us. Thus, necessarily, what we read in the book of Wisdom is also true of us: "The reasonings of mortals are timid and our reflections uncertain."

(Vers. 14.). For the thoughts of mortals, namely as long as we are in the state of mortality, are fearful: Gloss: "That is, fragile": and this with regard to those things which are above reason. And our foresight is uncertain: Gloss: "Because the soul is changeable, and the flesh is corruptible," and this with regard to those things which are beneath reason and the contemplation of truth.

"And our reflections are uncertain." Foresight is uncertain with regard to things that are uncertain, and those things of which we do not have secure possession are uncertain. Every day, without wanting to, we can lose what we cannot possess forever. Thus the reflections of mortals are uncertain when their souls remain enthralled by things, the possession of which can be taken from the possessor without his consent or from which the possessor can be deprived without him wishing it. - "On the Truth of Predestination 2.12.20"

"The reasonings of mortals are timid," not with a praiseworthy fear but blamable, a fear that is not good but evil. We have been freed from such fear by the one who "through death destroyed him who has the power of death, that is, the devil, thus freeing those who, through fear of death, were held in bondage all their life long." Our Redeemer clearly manifested this bondage from which he freed us and the freedom that he freely gave us, saying "If you remain faithful to my word, you will truly be my disciples. You will know the truth, and the truth will make you free." To the response of the Jews, who were descendents of Abraham and had never been slaves to anyone, by his response he showed at one and the same time both the condition, portending death, of their bondage, and the truth of the freedom that he had brought to his own, saying, "Truly, truly I say to you, whoever commits sin is a slave of sin. Now the slave does not remain in the house forever, but the son remains there forever. If, therefore, the Son frees you, you will be free indeed." Thus, those thoughts are called "timid" by which sin is served, in those who are subject to bondage their entire lives. Paul teaches us that we have been set free from this bondage by the grace of God. "When in fact you were in bondage to sin, you were free with respect to righteousness. But what fruit did you harvest then, from things that you are now ashamed of? In fact, they lead to death. Now, however, freed from sin and made servants of God, you gather fruit leading to sanctification, with eternal life as your end." See what the grace of God has given us! It has freed the timid, of whom Scripture says, "The reasonings of mortals are timid." - "On the Truth of Predestination 2.11.18-12.20"

"The reasonings of mortals are timid," not with a praiseworthy fear but blamable, a fear that is not good but evil. We have been freed from such fear by the one who "through death destroyed him who has the power of death, that is, the devil, thus freeing those who, through fear of death, were held in bondage all their life long." Our Redeemer clearly manifested this bondage from which he freed us and the freedom that he freely gave us, saying "If you remain faithful to my word, you will truly be my disciples. You will know the truth, and the truth will make you free." To the response of the Jews, who were descendents of Abraham and had never been slaves to anyone, by his response he showed at one and the same time both the condition, portending death, of their bondage, and the truth of the freedom that he had brought to his own, saying, "Truly, truly I say to you, whoever commits sin is a slave of sin. Now the slave does not remain in the house forever, but the son remains there forever. If, therefore, the Son frees you, you will be free indeed." Thus, those thoughts are called "timid" by which sin is served, in those who are subject to bondage their entire lives. Paul teaches us that we have been set free from this bondage by the grace of God. "When in fact you were in bondage to sin, you were free with respect to righteousness. But what fruit did you harvest then, from things that you are now ashamed of? In fact, they lead to death. Now, however, freed from sin and made servants of God, you gather fruit leading to sanctification, with eternal life as your end." See what the grace of God has given us! It has freed the timid, of whom Scripture says, "The reasonings of mortals are timid."

"And our reflections are uncertain." Foresight is uncertain with regard to things that are uncertain, and those things of which we do not have secure possession are uncertain. Every day, without wanting to, we can lose what we cannot possess forever. Thus the reflections of mortals are uncertain when their souls remain enthralled by things, the possession of which can be taken from the possessor without his consent or from which the possessor can be deprived without him wishing it.

No knowledge can occur if there are not already objects to be known, and these objects exist in the Word, through whom all things were created, prior to their existing in all the beings that have been made. Human intelligence thus first perceives creatures with the senses of the body, forming a concept of them according to the capacity of human weakness. It then looks for causes, through which it can arrive at what resides originally and immutably in the Word of God, in this way coming to see with the intellect the invisible perfections of God in the works he has made. With what slowness and difficulty this happens, and how long it takes, on account of the corruptible body that weighs down the soul—even when the one who is ignorant is captivated by a most fervent desire to pursue it with insistence and perseverance! Angelic intelligence, by contrast, is united to the Word of God through pure charity. After being created according to the hierarchy from which all other creatures would proceed, it saw in the Word of God the things that would be created, before they were created. Thus things were originally made in angelic knowledge when God ordained that they exist, before they were constituted in their own nature.

We are human beings who carry the weight of the flesh along the paths of this life and who, though we are reborn from the seed of the Word of God, have nonetheless been renewed in Christ in such a way as to not yet be entirely stripped of Adam. In fact, it seems clear and evident that what is mortal and corruptible in us, weighing down the soul, comes from Adam. What is spiritual in us, lifting the soul, is the gift and mercy of God. He sent his only Son so that he might share with us in our death and lead us to his immortality.

"Praise the Lord, my soul." Your soul will answer you, I will praise him as best I can, poorly, feebly, weakly. Why? Because as long as we are united to the body we are in exile, far from the Lord. Why do you praise the Lord in this manner, not giving him a perfect and continuous praise? Ask the Scriptures. It is because "the corruptible body weighs down the soul, and the earthly dwelling burdens the mind with many thoughts." Take from me this body that weighs down the soul, and I will praise the Lord. Free me from this dwelling that pushes the mind downward with its many thoughts. From a multitude of things I will recollect myself into unity—then I will praise the Lord. But, as long as I am as I am, I cannot praise him. I am too weighed down. And what then? Will you remain silent and refuse to praise the Lord perfectly? "I will praise the Lord in my life."

"The body, which is corrupted, weighs down the soul." The human intellect has the character of apprehending and judging, the possible and the agent intellect: nor can this intellect be sufficiently illuminated without the aid of a higher and loftier light. The Philosopher says: "As the eye of the bat is related to the light of the sun, so is our intellect related to the things most manifest in nature."

(Vers. 15.). For the body, which is corrupted, that is, which is subject to continual corruption, on account of which it is compared to rottenness; Job twenty-five: "Man is rottenness, and the son of man a worm." Weighs down the soul, namely by drawing back its affection from heavenly things: Galatians five: "The flesh lusts against the spirit."

The body, which is corrupted, weighs down the soul. It should be noted that the body stains the soul with original sin: Job 14: "Who can make clean what is conceived of unclean seed?" Likewise, it binds to the necessity of venial sin: Romans 7: "The evil that I hate, that I do." Likewise, it inclines to mortal sin: Genesis 8: "The senses are prone, and the thought of the human heart is prone to evil from youth." Likewise, it clouds the intellect from the contemplation of truth: above, chapter 2: "Our time is the passing of a shadow," namely by the interposition of an opaque body between the soul and the sun of justice. Likewise, it retards the affection from the love of heavenly things, as here: "The body, which is corrupted, weighs down the soul." Likewise, it hinders and binds the motive powers from good: in the Psalm: "Bring forth from custody, or from prison," "my soul"; likewise Romans 7: "The good that I will, that I do not." Likewise, it stirs up continual war against the spirit: Galatians 5: "The flesh lusts against the spirit." Likewise, care for itself makes the spirit anxious, against which Matthew 6: "Be not anxious," etc. Likewise, it disturbs the soul with its troubles: Daniel 13: "Distresses are upon me from every side." Likewise, by its mutability it disturbs and unsettles the soul's repose: Job 14: "And never remains in the same state."

And the earthly habitation presses down, that is, presses downward by drawing back from the contemplation of eternal things, that is, by inclining toward earthly things: the sense, that is, the human intellect: Genesis 8: "The sense and thought of the human heart are prone to evil from youth": therefore Romans 7: "Unhappy" etc. The sense, I say, that thinks on many things, that is, temporal things, which are many, not eternal things, which are one, according to that of Luke 10: "You are troubled about many things, but one thing is necessary."

"Therefore we groan in our present state, desirous to be clothed with our heavenly body." Thus we groan, as those weighed down by corruption. We long to put on the dwelling that is on high and that comes from heaven, which is to say immortality. We groan, not seeking freedom from what now exists but rather asking that it be clothed with incorruptibility, which is a dwelling not made by human hands. "And if we have clothed ourselves with it, we will not be found naked." It is indeed true that "a corruptible body weighs down the soul." Let us make the oppression of this corruption an occasion for groaning. Let us long to put on the dwelling that is above and comes from heaven, that is, immortality. What, then, does "to put on" mean, if not that incorruptibility will encompass the present body?

Tears that spring from compunction of heart defeat the enemy and gain for us the gift of a victorious happiness. In fact, those who "go out weeping, scattering their seeds, will return rejoicing, carrying their sheaves." How wisely the holy prophet teaches that the seeds of good works must be watered with rivers of tears! And in fact, no seed germinates without being watered. Nor does a seed bear fruit if it has been without the benefit of water. Thus we also, if we wish to harvest the fruits of our seeds, should not cease watering them with tears, which should spring from the heart rather than the body. This, in fact, is why we are told through the prophet to rend our hearts, not our garments. And we can do this only if we recall that we often sin, if not in deeds, at least in our thoughts. Since "the earthly tabernacle oppresses the mind, which stirs up many thoughts," and our earth does not cease to germinate thorns and difficulties for us, in the end we cannot eat our bread if we have not endured the sweat of our brow and hard work.

Then the Lord says, "Blessed are the meek, for they shall inherit the earth." The earth has been promised to the gentle and the meek, the humble and the modest, those willing to put up with every kind of injury. And one should not think that this inheritance is small or to be disdained, as if it were something distinct from our heavenly dwelling, given that it is not said that anyone else will enter the kingdom of heaven. Therefore, the earth promised to the meek, and as a possession to the gentle, is the flesh of the saints, which will be transformed by a joyous resurrection on account of their humility and clothed with the glory of immortality. And it will no longer be opposed to the spirit in anything, finding the harmony of a perfect unity with the will of the soul. Then the exterior person will be the tranquil and uncontested possession of the interior. Then the mind that seeks to see God will no longer be impeded by human weakness. And it will no longer be necessary to say, "A corruptible body weighs down the soul, and the earthy tent burdens the mind with many thoughts," since the earth will no longer oppose itself to its inhabitant, nor will it try to do anything not under the control of the one who governs it. "The meek will inherit it" with an endless peace, and their title will never in any way fail, since "this corruptible body will be clothed with incorruptibility, and this mortal body will be clothed with immortality." What was a danger will be changed into a reward, and what was a burden will become an honor.

The saints are certain of their hope, even if, as the Psalmist gives them voice, they always fear temptation. "Let my heart rejoice that it may fear your name." Note that it does not say, "Let my heart rejoice because it feels secure," but "Let it rejoice that it may fear." They remember, in fact, that though their works may have been successful, they are still in this life, about which Job says, "Life on earth is a trial." They have also remembered what is written, "A corruptible body weighs down the soul, and the earthy tent burdens the mind with many thoughts." They have remembered and they fear, and they don't dare convince themselves they are secure. Rather, poised between the joy of hope and the fear of temptation, they trust and they fear, they feel comforted and they hesitate, they are certain and uncertain.

"How many of my father's servants have bread in abundance, while here I am dying of hunger!" Hunger calls back those whom surfeit had scattered. Hunger made him recognize the father, whom abundance had led to see only the parent. And if involuntary hunger bore such fruit, find out for yourselves what voluntary fasting can produce. A full belly spurs the heart to vice, oppressing the mind so that it cannot taste heavenly piety. "The body," it says, "which decays, weighs down the soul and burdens the mind, which harbors many thoughts." Thus also the Lord says, "Do not let your hearts be weighed down with carousing and drunkenness." The stomach must therefore be kept empty with the temperance of fasting. The lightened soul can then tend upward, rising to virtues and freeing itself, winging toward the author of piety. This is confirmed by Elijah, who, purified by continual fasting, rose from the weight of the flesh toward heaven, conquering death.

Precisely by the name of sweat the sacred Scripture has called suffering in general, from which no one is exempt, because, whereas some suffer from difficult operations, others do so from excruciating cures. The studies of all those wishing to learn partake of these same sufferings. And what earth gives birth to thorns if not this one, which was not made burdensome by its maker when he created the first man? Now, however, according to what was written, "a corruptible body weighs down the soul, and the tent of clay burdens the mind with many thoughts. We barely grasp earthly things and laboriously discover what is at hand." Whether or not, then, the doctrines that a person studies are useful, it is necessary that he suffer, since a corruptible body weighs down the soul. For him too, this earth gives birth to thorns. Nor can one say that the rich are exempt from these thorns, especially since in the Gospel the thorns that suffocate the seeds that were sown, so they do not reach fruitfulness, were explained by the teacher-God as the cares of this life and anxiety over riches.

(Vers. 16.). And with difficulty etc., as if to say: And this is evident, because we judge with difficulty, that is, we know estimatively, not with certitude: Ecclesiastes 1: "All things are difficult": the things that are on earth, that is, lower sensible things. And the things that are in sight, "that is, in the open," such as the natures of higher sensible things: we find with labor: Ecclesiastes 8: "There is a man who day and night takes no sleep with his eyes: and I understood that of all the works of God, man can find no reason." The Philosopher: "As the eye of the owl relates to the light of the sun, so our intellect relates to the most manifest things of nature." But the things that are in the heavens, who shall search out? since they are so remote from us: Sirach 3: "Seek not things higher than yourself": Ecclesiastes 5: "God is in heaven and you are upon the earth: therefore let your words be few."

Is it not perhaps superfluous and extremely dangerous to have to inquire into what is beyond our logical capacities and exceeds our intelligence? How can what God works, mysteriously, be clear to us? Moreover, what eye of the heart can be so acute as to be able to gaze on God? And, indeed, who could understand things that are far superior to us, even if someone were to speak about and explain them? In fact, our Lord Jesus Christ once spoke to Nicodemus of spiritual rebirth, saying, "Truly, truly I say to you, if a person is not born again, he cannot enter the kingdom of God," etc. But because he understood nothing, in the end Christ, revealing the coarseness of human intelligence and how far it is below the subtlety of certain concepts, says, "If you do not believe when I spoke to you of earthly things, how will you believe if I speak to you of heavenly things?" Then he adds, "Truly, truly I say to you: we speak of what we know and testify to what we have seen, but no one accepts our testimony." As you can see, what is above us remains inscrutable. If it is true, as it is written, that "only with difficulty do we know the things at hand," should we not think, without making further inquiries or vain research, that faith is indispensable for everything that surpasses our logical capacities? In this area, the most splendid ornament is prudence.

But your sense etc. Here he shows that the divine will can be known only through wisdom. He shows this by attributing to it a threefold effect, namely the effect of instructing the intelligence, correcting fault: And thus were corrected: healing nature, there: For through wisdom etc.

(Vers. 17.). But your sense, that is, your counsel and will, who shall know it? as if to say: no one. Unless you had given wisdom, illuminating the intellect: Sirach 1: "According to his gift he bestows it upon those who love him": James 1: "He gives to all abundantly": Daniel 2: "He gives wisdom to the wise and knowledge to those who understand learning." And had sent your Holy Spirit, inflaming the affection, as if to say: no one. For just as no one "knows the things of a man, except the spirit of man which is in him," as is found in 1 Corinthians 2, "so neither does anyone know the things of God, except God, and him to whom he wills to reveal them." From the most high, that is, from you, who are most high, and from the Son, who is most high, and I say most high adjectivally, not substantively.

We must think that in any case heretics are carnal and earthly and therefore incapable of spiritual things. The apostle says of them, "The animal person, however, does not understand the things of the Spirit of God. They are foolishness to him, and he is not able to understand them, because they can be judged only through the Spirit." Thus the apostle's authority affirms that heretics are above all carnal and earthly. In fact, blessed Paul also numbers heresy among the works of the flesh. And the blessed apostle Jude also calls those who separate from the church earthly, saying, "These are those who provoke divisions, natural people, devoid of the Spirit." This is precisely what we saw the apostle Paul say: "The animal person, however, does not understand the things of the Spirit of God." We must not be surprised, then, that those who do not have the Spirit of God are incapable of comprehending divine things. In fact, it is written in the book of Wisdom, "Who has known your thoughts, if you have not granted him wisdom and sent him your holy spirit from on high?" Therefore the holy apostle further states that the things of God are revealed only by the Holy Spirit when he says, "But God revealed these to us by his Spirit." And a little later he continues, "Now, we have not received the spirit of the world but the Spirit of God, to know all that God has given to us."

(Vers. 18.). And thus, namely through the gift of wisdom and the sending of the Holy Spirit, the paths were corrected, that is, the operations, of those who are on earth, that is, of men, and this through recall from evil: John 16: "He will convict the world of sin"; and he well says: The paths of those who are on earth, that is, of those sinning on earth: for the paths of sinning angels cannot be corrected. And men learned the things that please you, through formation in the good: John 14: "The Paraclete Spirit etc., will teach you all things."

(Vers. 19.). For through wisdom etc. I well said: And thus were corrected etc.: for through wisdom they were healed, namely from blindness of intellect and corruption of affection; Sirach 24: "I am like the river Dorix," which is interpreted as medicine of generation. Whoever pleased you, Lord, from the beginning, "namely of the world," according to the Gloss: below in chapter 16: "For neither herb nor poultice healed them" etc.: in the Psalm: "He sent his word and healed them": Proverbs 3: "She is a tree of life to those who lay hold of her." Hence it is that spiritual dogs, that is, doctors and preachers of wisdom, have medicinal tongues: and he says all, because, according to Augustine, the same faith of the Mediator saved the ancients which saves us also.