Chapter IV.
Those who seek to disturb themselves for the sake of the good seek to leave Egypt, which is designated by the Jordan: through this river, Christ is also foreshadowed, namely in order to penetrate the thoughts of the heart and divide terrestrial and celestial possession for the saints. However, this is suitable for Christ, not excluding the Father; and what does it signify through Jericho? Likewise, Christ was a great mountain by divinity, small by incarnation, and when the Old Law was not sufficient to redeem humanity, he wanted to bring the Gospel, which he had undertaken.
Therefore, he says, I will remember you, O Lord, from the land of the Jordan and Hermon (Ibid.). He remembers the land of the Jordan, in which he heaps up the memory of devotion with grace. Naaman the Syrian descended into the Jordan and was cleansed from leprosy. Christ was baptized in the Jordan when he established the form of the saving washing. The name Jordan signifies descent, by which the Lord Jesus descended, for he cleansed the neighboring river Jordan from the contagion of sins. This river flows out of Egypt and divides the promised land. Therefore, if someone who is troubled seeks good counsel, they should come out of Egypt and follow the path of light. Hermonim is also interpreted as the path of the lamp. So, come out of Egypt first if you want to see the light of Christ. The Canaanite woman came out from the borders of the nations and found Christ, to whom she said: Have mercy on me, Son of David (Matthew 15:22)! Moses also came out of Egypt and became a prophet, sent back to the people to deliver their souls from the land of affliction. But the lamp is in the body of Christ. This lamp shows you the way. Therefore, Saint David says: Your word is a lamp to my feet (Psalm 118:105). The lamp illuminates the souls of all and shows the way in darkness. The Gospel is the way of the lamp; it shines in the shadow, that is, in the world. As it is written elsewhere: They shall be made white with snow on Selmon (Psalm 67:15), that is, in obscurity.
15. Moreover, Jordan himself divides the earth. How he divides, listen: And a sword shall pass through your own soul also, to reveal the thoughts of many hearts (Luke II, 35): because he is the divider of our souls, who descends into the deepest secrets of the heart and detects the thoughts of minds. This sword is the living word of God. Lastly, to the Hebrews, the scripture says: The word of God is living and powerful, and sharper than any double-edged sword, penetrating to the division of soul and spirit, joints and marrow (Hebrews IV, 12). Here is the fountain of Siloam, which is said to be sent, because Christ said that he was sent by the Father (John 9:7). Also, there is that division which is gathered from the fact that both banks of the Jordan were inhabited by the tribes of the Jews, because the Son of Man, who descended from heaven in later times, is the true Jordan, the true divider of earthly and heavenly things, and he gave a divided possession to the fathers: one which would be possessed in this life, and another which would be preserved for the merits of the future life. Both of these things fittingly belong to Christ alone, either to divide heavenly things or to perceive hidden things. For he divides the interior, who perceives the hidden, which is surely the sign of divinity. Finally, you have it written that the Lord said: 'I will rejoice and divide Shechem' (Psalm 60:8). This is that magnificent portion which Jacob granted to his son Joseph, superior to all. Hence he says: 'I give you Shechem, which I took from the hand of the Amorites with my sword and my bow' (Genesis 48:22). What is owed to the lonely Lord, which is to the Word, that is, to that spiritual, true sword of Solomon. What is the lonely? Is it the Father without the Son, or the Son without the Father? By no means. When I say only the Father, I do not separate the Son; because in the bosom and secret of the Father is the Son. When I say only the Son, I join the Father, just as the Son also joined, saying: Behold, the hour is coming when you will leave me alone: but not alone, because the Father is with me (John XVI, 32). So both the Father alone is blessed, and alone is called powerful; so that the Son may not be separated from Him, who is always in the Father. (1 Tim. VI, 13 and 16). Finally, John beautifully says: In the beginning was the Word (John I, 1), but it was not without the Father. And God the Father was, but it was not without the Word: because the Word was with God.
16. This is the Sicima Church. Solomon himself chose her, distinguishing her hidden affection. This is Sicima Mary, through whom the sword of God passes and divides the soul. This Sicima is rising, as the interpretation says. Listen to the Church that is rising. Who is this that rises white, leaning on her brother (Song of Songs 8:5) ? This is the luminous one, which in Greek is called ἀκτινώδης, because it shines with faith and works: to her children she says: Let your works shine before my Father, who is in heaven (Matthew 5:16).
17. Therefore, remember that the Lord David is from the land of the Jordan and the Hermon mountain, a small mountain. Who is this small mountain? Let us consider whether the divinity of Christ is a great mountain. Finally, I fill heaven and earth, says the Lord (Jeremiah 23:24). If therefore the divinity of Christ is a great mountain, certainly His incarnation is a small mountain. Therefore, Christ is both the great mountain and the small mountain: truly great because He is the great Lord and His power is great; small because it is written: You have made him a little lower than the angels (Psalm 8:6). Wherefore also Esaias saith: We beheld Him, and He had no form nor comeliness (Isa. LIII, 2). Nevertheless, He became less from great and greater from less. Less from great, because, when He was in the form of God, He emptied Himself and took the form of a servant; greater from less, because Daniel saith: And the stone which was cut out of the mountain, became a great mountain and filled the whole earth (Dan. II, 36). If thou inquire who this stone is, learn. The stone which the builders rejected has become the cornerstone (Psalm 118:22). Though it seemed insignificant, it was great. This is testified by Isaiah, saying: For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder, and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace (Isaiah 9:6). All things because of you, Christ. The stone for your sake, that you may be built up; the mountain for your sake, that you may ascend. Therefore, ascend upon the mountain, which you seek the heavenly things. For this reason, the sky inclined itself so that you might be closer; for this reason, it rose to the highest peak of the mountain, in order to elevate you.
18. Therefore, the abyss was not invoked undeservedly; so that this mountain became small, of which the Prophet says: The abyss calls to the abyss in the voice of your waterfalls (Psalm 41:8). The old Testament was not able to accomplish the redemption of this world: it invoked and almost called for the new Testament as help. The Law cried out, announcing the Gospel. For it was only half-full and therefore it was necessary for the one who would fulfill the Law to come. For Christ is the end of the law for righteousness to everyone who believes. He comes not to abolish the law, but to fulfill it. How deep is the law, listen to the one who says 'Your judgments are like the deep abyss' (Psalm 36:7). From this, understand that both are part of one wisdom, which comes to fulfill its own. The cataracts, on the other hand, represent the profound words and the power of heavenly discourse that flow to us like rain from the sky. Therefore, Christ is the remedy for all weariness, as is divine Scripture; and in temptations, it is the one refuge.