107. This is not the Lord's conversation about clothing; although the excessive concern for clothing often feminizes many, who cannot bear the weight of wool as if it were a burden, they sweep silk clothing on the ground with their footsteps, and by habit they make the garment a burden. But nevertheless, here it seems to signify other clothing, and unless I am mistaken, the human bodies with which our soul is clothed. In fact, even Joseph's robe was stained with the appearance of the Lord's body (Gen. XXXVII, 31). And the Apostle says: Stripping himself of flesh, he led all principalities and powers (Colossians II, 15). What else does he show, except that the body was like clothing, from which the Lord stripped himself in his passion, so that divinity remained free and immune to injury? Therefore, this whole passage encourages us prophetically by example to embrace the virtue of undergoing suffering. Finally, he added:
(Vers. 25.)
(Verse 25) Behold those who are in precious garments are in the houses of kings.
There are also soft garments of delightful deeds and manners: for which reason the Apostle exhorts us (Colossians 3:9-10) to strip off the old man with his deeds and put on the new, in which there is no sweet allurements or playfulness of lasciviousness, but rather the use of labor and its fruits; because the delicate care of the body, luxury, and the desire for indulgence will not in any way be received by the heavenly court, to which the ascent is made by the hard and laborious steps of virtue. Indeed, those who are dissolved by the flowing pleasures, exiles from the heavenly kingdom, grow old within the dwellings of this world, whom it is certain are the rulers of this world and inhabitants of darkness. For these are kings (Ephesians 6:12), because they dominate with a certain secular power, they have received the imitators of their works.
(Vers. 26.)
(Verse 26.) But what did you go out to see? A prophet? Yes, I tell you, and more than a prophet is here.
109. Therefore, how did they desire to see John in the desert, who was confined in prison? The Lord proposes him as an example for us to imitate, who prepared the way not only for the Lord's birth according to the order of the flesh and the message of faith, but also by a certain precursor of his glorious suffering. Truly a greater prophet, in whom the end of the prophets is found. A greater prophet, because many desired to see the one whom he prophesied, whom he saw, whom he baptized.
110. But is not even He greater, of whom Moses said: 'The Lord thy God will raise up unto thee a Prophet' (Deut. xviii, 15)? And of whom it is said: 'And every soul which will not hear that Prophet shall be destroyed from the people' (ibid., 19)? If, then, Christ is a prophet, how is He greater than all? Do we deny that Christ is a prophet? Nay, we confess Him to be the Lord of the prophets. But I assert that John is a prophet, and I say that he is greater than all, but only among them that are born of women, not among those that are born of a virgin. For indeed he was greater than those with whom he could be equal by the lot of birth. That nature is different from this, and cannot be compared with human generations. There can be no comparison between man and God; each person is preferred to their own. In fact, to such an extent could there be no comparison between John and the Son of God; that he is even considered inferior to the angels.
(Vers. 28.)
(Verse 28.) For whoever is lesser in the kingdom of heaven, he is greater than that.
For since he had said 'angel' he is preeminent among men; and because he had declared that he is superior among those born of women, therefore he added: for the one who is least in the kingdom of heaven is greater than he; so that you may know that angels must be yielded to. Moreover, John is rightly preferred to his equals, from whose days the kingdom of heaven is forced. This expression seems somewhat obscure, and therefore we thought it should be derived from another book of the Gospel. For if we follow the letter, the lower is necessarily compelled by the higher: but the kingdom of heaven surpasses human things. But when certain things are said to become denser through compression, it is not absurd that the kingdom is compelled when it is frequented by many.
And they forcibly take it (Ibid.). If we repeat that of the Lord which is written, with the Son of God saying: The kingdom of God is within you (Luke 17:21); we observe that the heavenly kingdom is established within us, since Christ has rejected the kingdom of the worldly ruler and has driven away secular delights, and reigns within the secret depths of our souls. Therefore, the desire is brought to the human mind, which, being enticed by various allurements, avoids labor and seeks pleasure; when either restrained by the fear of punishment or enticed by reward, it strives to surpass itself: and as if its labors had been exhausted, it sought to snatch away the palm which, to the dismay of many opponents, was taken away from it, and it sought to claim it. For we snatch the palm of salvation from this world, and, like sentinels on guard, we gather the fruits, surrounded by lurking serpents, with unceasing effort; yet in such a way that it is not a stealthy theft, but a triumphant plunder. There is also another kind of plunder, when we plunder what has been taken from others. However, we do not labor to understand who those plunderers are, since we have learned that we are descended from the breed of the rapacious wolf, Benjamin (Gen. 49:27). John had preceded in order to justify the Jewish people; the Lord Himself had come to the lost sheep of the house of Israel; He had appointed the apostles to establish the faith of the Jewish people either by argument or by signs and miracles. But when they rejected the gifts offered to them, the tax collectors and sinners began to believe in God and to enter the faith. Therefore, in his apostolic preaching, the kingdom of heaven is proclaimed, and it is strengthened by the faithful people's desire.
113. She destroys the kingdom that was laboring under a flow of blood (Luke 8:44); for when the Lord went to the daughter of the ruler of the synagogue, he secretly touched her and she tasted the remedy of health. She destroys the kingdom of the Canaanite woman, who, having gone out from her own borders, cried out, saying: Have mercy on me, Lord, Son of David: my daughter is severely possessed by a demon (Matthew 15:22). Truly, this woman has compelled the kingdom, persistent in her prayers, wise in her responses, faithful in her words. He recalls the one passing by, asks the one remaining silent, worships the one making excuses, bows to the one denying. Does it not seem to you that he snatches away, when he elicits what is denied, snatches away what is reserved for others? For the Lord had denied that the bread of the children should be given to the dogs: but she consented, and by consenting she snatched away, saying: ‘Certainly, Lord; for even the dogs eat of the crumbs which fall from their masters’ table.’ (ibid. 27).
114. Have you learned how the heavenly kingdom is taken by force? Let us also strive, let us also seize it; for no one eats the Passover unless he hastens to do so (Exodus 12:11). But what is this that takes the kingdom? Not wickedness, not lust, not pleasure, but that which is spoken of: Your faith is great; let it be done for you as you wish (Matthew 15:28). Behold, she took it by force, she obtained what she desired; what she asked for, she compelled. She also took it by force, that widow who, by praying frequently, if not because of her innocence, at least because of her persistence in being heard, extorted it (Luke 18:3).
Therefore, the Church snatches the kingdom from the Synagogue. My kingdom is Christ: I snatch him away from the Jews sent under the Law, born in the Law, nourished according to the Law: so that he may save me who was without the Law. Christ is snatched away, promised to some, predestined to others: Christ is snatched away, born to some, supported by others: Christ is snatched away, killed by some, buried by us: Christ is snatched away by the schemers, snatched away by the sleepers. You have where they themselves confessed to have taken us while we were sleeping, saying: Say that his disciples came by night, and stole him away while we slept (Matthew 28:13). Therefore arise, you who sleep; lest you also, while sleeping, lose Christ. Arise, you who sleep, and arise from the dead (Ephesians 5:14). Do you see that the dead are asleep? And therefore we do not envy others, but take care of ourselves; for the dead could not save the living.
116. Let those who have slept, or even those who have lost Christ, rise up, whether late or early. Christ is not lost in such a way that he does not return, if, indeed, he is sought after. Rather, he returns to those who are vigilant and is present to those who rise up. In fact, he is present to all, for he is always everywhere, he who fills all things. He does not fail anyone, we are the ones who fail. I say again, he does not fail anyone, he overflows for all. For sin abounded, so that grace might overflow. Christ is grace, Christ is life, Christ is Resurrection. Therefore, whoever rises, finds him to be present.
Therefore the kingdom of heaven is taken by force, when Christ is denied by his own and worshiped by the gentiles; it is taken when it is rejected by them and revered by us; it is taken when it is not acknowledged through inheritance, but acquired through adoption.
Book Six
(Vers. 29, 30.)
(Verse 29, 30.) And all the people, hearing and the tax collectors justified God, being baptized with the baptism of John: but the Pharisees and the lawyers rejected the counsel of God against themselves, being not baptized.
In the Gospel of Luke, it is revealed with special additions what Saint Matthew had left somewhat obscure in more general terms. For he says: 'And wisdom is justified by her children' (Matthew 11:19). Here we see what that wisdom is: he says that they have justified God. Therefore, God is wisdom, because the Son of God is wisdom: wisdom by nature, not by progress. The power of God the Father is one wisdom, and the power of the soul is another wisdom: the former is begotten, the latter is created. There is one wisdom that is the author of works, and another that is the work itself; for it is a wise work to understand wisely, and to feel actively. These are the gifts of nature: but the one who works is not a creature, but a creator, that is, not a gift of nature, but a bestower of nature.
Therefore, God Himself is justified through baptism, as humans justify themselves by confessing their own sins, as it is written: 'Declare your iniquities, so that you may be justified' (Isaiah 43:26). He is justified in this, because He is not refuted by stubbornness, but His gift is acknowledged through His righteousness: 'The LORD is righteous, and He loves righteousness' (Psalm 11:8). Therefore, the justification of God is seen in this, that it appears not to unworthy and guilty ones, but to innocent ones made clean through washing and that His gifts have been transferred to the righteous. Let us justify the Lord, so that we may be justified by the Lord.
3. Let us inquire more diligently what it means to justify God. The Apostle says: Let God be true, but every man a liar, as it is written: That thou mayest be justified in thy words, and mayest overcome when thou art judged (Rom. III, 4). David also says: To thee only have I sinned, and have done evil before thee; that thou mayest be justified in thy words, and mayest overcome when thou art judged (Psal. L, 6). Therefore, he who sins and confesses his sin to God justifies God by yielding to Him who overcomes, and hopes for grace from Him. Therefore, in baptism God is justified, in which there is confession and forgiveness of sins.
4. Therefore we do not despise God's plan like the Pharisees. God's plan is in the baptism of John: who then would doubt that God's plan is in the cleansing of Christ? This is the plan that the Angel of great counsel found, which no one knew: For who has known the mind of the Lord (Rom. XI, 34)? No one despises the plan of man, who can refute the plan of God? Therefore, let us justify the mother as children, let us follow the mother. We know that a mother offers herself at risk for her children. By the counsel of the mother of wisdom, let us obey the command of the mother.
(Vers. 32.)