Book 7
In the exposition of the Song of Songs, which we explained in five books (for we composed the first volume of this work specifically against Julian, in defense of the grace of God, which he attacked, whence he also perished with that abandoned), we followed the footsteps of the Fathers so that in the meantime we left the works of the beloved of God and men, our pope and father Gregory, untouched; thinking it would be more pleasant for readers if those things which he discussed in explanation of this volume through all his scattered works, because they are many and elaborately said, we might put all together as a single collected volume, which we are now about to do with the help of the Lord. Therefore, let it be believed that the seventh book in the Song of Songs, collected indeed by our labor, but composed by the words and mind of the blessed Gregory, so that if anyone peradventure considers our works to be rightly despicable, he may have ready for reading his sayings, whom it is clear should by no means be despised. But if anyone also reads these of ours, captivated by love, just as a great architect places a golden pinnacle on the marble buildings of our smallness. However, I have heard that Paterius, a disciple of the same blessed Pope Gregory, from the whole of holy Scripture, those things which he [Gregory] explained in parts in his works, compiled them in order into one volume: that work if I had at hand, I would much more easily and perfectly fulfill the pursuit of my intention; but because I have not yet deserved to see it, I have taken care to imitate it on my own, as I could, with the Lord's help.
Excerpts From Gregory the Great
From the book of Job XXVII - Let him kiss me with the kiss of his mouth. The only-begotten Son can be designated by the mouth of God, just as He is called the arm of God because the Father does everything through Him. Of whom the prophet says, “To whom is the arm of the Lord revealed” (John XII)? Of whom John says, “All things were made through Him” (John I). Thus, he may also be called the mouth, as if by the name of the mouth the word is plainly spoken, just as we are also accustomed to say the tongue for words; so when we say the Greek or Latin tongue, we refer to Greek or Latin words. Therefore, the mouth of the Lord is not unreasonably understood to mean the very one through whom He speaks everything to us. Hence the prophet says, “The mouth of the Lord has spoken this” (Isaiah LVIII). Whence also the bride in the Song of Songs says to him: Let him kiss me with the kiss of his mouth; as if she openly says, Let me be touched by the sweetness of the presence of my only-begotten Redeemer Son.
Also, from the same book above - And Matthew, observing that the precepts were given by the Lord on the mountain, says: “Opening his mouth, He taught” (Matt. V). As if he plainly says: Then He opened His mouth, who had previously opened the mouths of the prophets. Hence also the bride, desiring His presence, says, Let him kiss me with the kiss of his mouth (Song I). Indeed, the holy Church has come to know as many precepts from His teaching as if she received as many kisses of His mouth.
In the exposition of the blessed Job, book XXX – Because your breasts are better than wine. These are the breasts, that is, the teachers, which being fixed in the chest-box, give us drink with milk, as they themselves adhering to the secrets of the highest contemplation, nourish us with their subtle preaching.
In the exposition of the blessed Job, book XXIV – Therefore the maidens have loved you. Sacred Scripture is often accustomed to use youth for the newness of life. Hence, when the bride comes, it is said, the maidens have loved you (Song I); that is, the souls of the elect renewed by the grace of baptism, who do not perish in the practice of the old life but are adorned by the conversation of the new man.
In the exposition of Blessed Job, book XVIII - I am black, but beautiful, daughters of Jerusalem. True preachers do not boast of the light of righteousness; but through the grace of humility, they confess their blackness of sins. Hence also the elect Church says, I am black, but beautiful. And John says, If we say that we have no sin, we deceive ourselves (1 John 1).
In the exposition of the Seventeenth Homily on the Gospel.-- They made me a keeper of the vineyards, etc. This holy Church speaks of its weak members. Our vineyards are indeed our actions, which we cultivate through daily labor. But having been placed as keepers in the vineyards, we do not keep our own vineyard, because while we are involved in the actions of others, we neglect the ministry of our own actions.
Again in the exposition of Blessed Job, Book XXX.-- Tell me, whom my soul loves, etc. The Lord is fed when He delights in our actions; He rests at noon when, from the burning desires of the reproaches' hearts, He finds refreshment in the good thoughts of His elect.
In the exposition of Blessed Job, as above.-- Unless you know yourself, O beautiful among women, go forth, etc. She recognizes herself as beautiful among women when any elect soul, even while placed among sinners, remembers that it is made in the image and likeness of its Creator, so that it may walk according to the order of the likeness received. If she does not know herself, she is driven out from the secret of her heart, scattered in external desires; once driven out, she follows the footsteps of the flocks, for she abandons her inner self, and is led into the broad way, following the examples of the peoples; she no longer feeds the lambs but the kids, because she intends not to nourish innocent thoughts of the mind, but to nurture the depraved impulses of the flesh.
In exposition on blessed Job, book XXXV.-- While the king was at his table, my nard gave forth its fragrance. The virtues of those who are advancing become known to other men, as if with a sweetness they exude a fragrance. It is therefore that it is said through Paul, We are the sweet aroma of Christ to God (II Cor. II). Hence, the holy Church, having perceived the fragrance of sweetness in its elect, speaks in the Canticles, saying: While the king was at his table, my nard gave forth its fragrance; as if it were to say more clearly, As long as the king remains hidden from my sight in the concealed rest of heavenly secrecy, the lives of the elect are exercised in wondrous fragrances of virtues, so that though it does not yet see him whom it longs for, it burns more intensely with desire. For while the king is set at his table, my nard gives forth its fragrance, while the Lord is at rest in His own blessedness, the virtue of the saints in the Church administers to us the grace of great sweetness.
In exposition on Ezekiel, Homily III, part II.-- Sustain me with flowers, strew me with apples, for I am faint with love. To one who loves her spouse dearly, there is a singular consolation in the delay of life here present if, through what defers her sight of Him, the souls of others advance by her word and are inflamed with the torches of love toward the heavenly spouse. Hence in the Canticles the bride says, Sustain me with flowers, strew me with apples, for I am faint with love. For what are flowers but souls beginning the good work and spreading the scent of heavenly desire? What are the apples from the flowers, but already perfected minds of the good, who reach the fruit of a good work, from the beginning of holy propitiation? Therefore, she who languishes with love seeks to be sustained by flowers, strewed with apples, because if she is not yet allowed to see Him whom she desires, it is a great consolation to her if she can rejoice in the progress of others. Therefore, the soul languishing with holy love is sustained by flowers and apples, so that she may rest in the good work of her neighbor, who is still unable to contemplate the face of God.
In the Exposition on the Blessed Job, Book VI, according to the interpreters of the LXX. -- I am wounded by love. My soul is ailing and, having been laid low by the blind love of this exile, neither saw the Lord nor sought to see Him. But struck by the darts of His love, she is wounded in her deepest affections with a sense of piety; she burns with a desire for contemplation, and in a wondrous way, is brought to life through her wound, who previously lay dead in salvation. She yearns, she gasps, she even desires to see, whom she fled from. Thus, through the wound, she is brought back to salvation, who, for the sake of the security of inner peace, is recalled to the perturbation of her love.
In the Codex of the Shepherd's Rule, under the title.-- His left hand is under my head, etc. The Church places God's left hand, that is to say, the prosperity of present life, as if under her head, which she presses with the intention of the highest love. But God's right hand embraces her, because under His eternal blessedness, she is wholly embraced with devotion. Hence also it is written, "Thy right hand, O Lord, has dashed in pieces the enemy" (Exod. XV). For the enemies of God both advance by His left hand and are broken by His right hand; because often the present life elevates the wicked, but the coming of eternal blessedness condemns them.
In the Exposition of the Gospel Homily XXVIII.-- Behold, he comes leaping upon the mountains, skipping over the hills. In coming to our redemption, the Lord made, so to speak, certain leaps. Do you wish, dearest brothers, to know his very leaps? He came from heaven into the womb, from the womb into the manger, from the manger to the cross, from the cross to the tomb, from the tomb he returned to heaven. Behold, to make us run after Him, He made certain leaps for our sake out of the manifested truth in the flesh; He also rejoiced as a giant to run His course (Psalm XVIII), so we might say to Him from the heart: "Draw me after you, and we will run in the fragrance of your ointments."
In expos. Ezechielis, Hom. I, part. II.-- Behold, he stands behind our wall. The Holy Church, openly desiring now to see the Lord under the voice of the bride, says: Behold, he stands behind our wall. For he who revealed to human eyes what he assumed from mortality, and remained invisible in himself, stood as if behind a wall to those seeking to see him openly; because he did not present himself to be seen clearly in majesty, as if he stood behind a wall, who showed the nature of humanity which he assumed; and hid the nature of divinity from human eyes. Whence it is also added there, Looking through the windows, peering through the lattice; for whoever looks through windows or lattices, is neither seen wholly, nor wholly unseen. Thus indeed the Redeemer was made before the eyes of the doubters, because if, performing miracles, he had suffered nothing as a man, God would have clearly appeared to them; and again, suffering as a man, if he had done nothing as God, he would have been thought a man. But because he both did divine things, and endured human things, he looked out to men as if through windows or lattices, so that God appeared from the miracles, while he lay hidden from the sufferings, and man was discerned from the sufferings, yet nevertheless was recognized to be beyond man from the miracles.
In expos. beati Job, lib. XXVII.-- Arise, hasten, my beloved, my beautiful one, and come. Because the holy preachings will cease with the present life, that is, rains with winter will desist, rightly is said by the voice of the bridegroom to the departing soul and hastening to the eternal summer: Arise, hasten, my beloved, my beautiful one, and come; for now the winter is past, the rain is over and gone. For with winter passing, the rain recedes, because with the present life being completed, in which we were bound by the cloud of ignorance, the torpor of corruptible flesh, all the ministry of preaching ceases. For we will see more clearly through ourselves then what we now hear more obscurely through the voices of the saints.
"Arise, make haste, my love, my dove, etc. Whether it is the holy Church, or each individual soul chosen for the heavenly spouse, it is a friend through love, a dove through the spirit, and beautiful through the beauty of morals: when it is led out from the corruption of the flesh, without doubt winter has passed for it, because the lethargy of the present life departs. The rain also is gone and departed, because when it is led out to contemplate the omnipotent Lord in His substance, the drops of words will no longer be necessary, so that the rain of preaching should be poured. For what it could hear less, it will see more. Then flowers appear on the earth, because when the soul begins to taste some beginnings of the life of eternal beatitude, it already perceives in the flowers what it will more abundantly have in the fruit after it has departed. Therefore, it is also said there, The time of pruning has come. In pruning, indeed, the barren branches are cut off so that those which prevail may bear fruit more abundantly. Therefore, the time of our pruning will have come when we abandon the barren and harmful corruption of the flesh, so that we may reach the fruit of the soul. This fruit will be most abundant for us, the vision of God."
In the exposition on the Twenty-Fifth Homily of the Gospel.— On my bed through the nights I sought him whom my soul loves, etc. We seek the beloved on the bed when, in the slight rest of this present life, we sigh with the desire of our Redeemer. We seek through the night, because although the mind is already awake in Him, yet the eye still is dim. But the one who does not find the beloved must rise, go around the city, that is, mentally and inquisitively go through the holy Church of the elect. Seek him through the streets and squares, that is, look at those walking through narrow and wide paths, so that if one might find any traces in them, one might investigate: because there are some even in secular life who have something of virtuous action to imitate. While we are seeking, the watchmen who guard the city find us, because the holy Fathers, who guard the decrees of the Church, come to meet our good pursuits, to teach us by their word or writing: when we pass them by a little, we find whom we love, because our Redeemer, though a man in humanity among men, was nevertheless above men in divinity. Therefore, when the watchmen are passed, the beloved is found, because when we see that the prophets and apostles are beneath Him, we consider that He, by nature God, is above men. Therefore, he is sought first not to be found, so that afterward, when found, he may be held more tightly.
Additionally, in the exposition on the Blessed Job, Book Eighteen.—When the Church was seeking its Redeemer, it did not wish to set its hope on these ancient preachers; thus it says, After I had passed by them a little, I found him whom my soul loves: for it could not find Him if it had not passed by these.
Similarly, in the Exposition of Ezekiel, Homily VI, part II, the bride in the Song of Songs speaks anxiously with holy desires, saying: On my bed by night I sought him whom my soul loves. I sought him, but did not find him. For she seeks her beloved on her bed when in her own rest and leisure she longs to see the Lord, already desires to go out to Him, and sighs to be free from the darkness of the present life. But she seeks Him and does not find Him, because although she desires with great love, it is still not granted to her to see whom she loves.
What is this that comes up through the desert, etc.? The holy Church of the elect, when it lifts itself with burning love in holy prayers from this world, ascends through the desert that it abandons. But how it ascends, it adds: Like a column of smoke from aromatics. Smoke arises from incense; and through the Psalmist it is said, Let my prayer be directed like incense in Your sight (Psalm 140). Smoke is accustomed to bring forth tears. Therefore, smoke from aromatics is the compunction of prayer, conceived from the virtues of love. Nevertheless, this prayer is called a small column of smoke because it seeks only heavenly things from God. Thus it progresses straight, so that it is not turned back by earthly and temporal desires for earthly pursuit. And it should be noted that it is not called a rod, but a small rod, because sometimes in the ardor of compunction, the force of love burns with such subtility that even the mind that has deserved to be enlightened cannot comprehend it. It is indeed well said, Of myrrh and frankincense. For frankincense is burned to the Lord as a sacrifice according to the law. Through myrrh, however, dead bodies are preserved so that they do not decompose by worms. Therefore, they offer a sacrifice of myrrh and frankincense, who afflict the flesh so that the vices of corruption do not dominate them; and they burn a fragrant incense in the sight of the Lord, the sacrifice of their love. Thus, myrrh, because they torment themselves and in torment keep away from vices; and frankincense, because they love the vision of God, to which they ardently desire to attain, and offer themselves to Him in holy virtues. Hence it is also added there, And all the powder of the perfumer. The perfumer's powder is the virtue of good deeds. And it should be noted that the virtues of good deeds are called powders, not pigments: for when we undertake any good actions, we reflect upon them and consider with the judgment of reflection whether there is anything wrong in them, we make powder from pigments, so that we may more subtly inflame our work to the Lord through discernment and love.
In expositon of blessed Job, book VII.-- Behold the bed of Solomon, sixty mighty men, etc. The strength of the righteous is to conquer the flesh, to oppose personal pleasures, to extinguish the delight of present life, to love the harshness of this world for eternal rewards, to despise the allurements of prosperity, to overcome the fear of adversity in the heart. Therefore, sixty mighty men from the strongest of Israel encompass the bed of Solomon, because the saints each contemplate without any doubt the internal rest of desire.
In exposition of blessed Job, book XIX.-- All holding swords and extremely skilled in battle. What is figured by the sword in divine Scripture, Paul has revealed, saying: And the sword of the Spirit, which is the Word of God. But Solomon does not say, All having, but holding, because indeed the Word of God is not only marvelous to know but to do. For he has but does not hold the sword, who indeed knows divine speech but neglects to live according to it. And he cannot be skilled in battle who exercises the spiritual sword he has in no way: for he is altogether insufficient to resist temptations.
In exposition of blessed Job, book XX.-- Everyone’s sword upon his thigh, etc. Nocturnal fears are the snares of hidden temptations; the sword upon the thigh is a vigilant guard, pressing down the allure of the flesh. Therefore, lest nocturnal fear, that is, hidden and sudden temptation, creeps upon us, it is necessary that the sword placed over the thigh of our custody presses. For holy men are so certain of hope as they are always suspicious of temptation; as it is said to them, Serve the Lord in fear, and rejoice with trembling, so from hope there is rejoicing, and from suspicion trembling is born.
On the same topic in the book of Pastoral Rule, title, book VI.--The sword is placed on the thigh when, by the sharpness of holy preaching, the evil suggestion of the flesh is tamed. Through the night indeed the blindness of our infirmity is expressed, for whatever adversity impends at night is not seen. Therefore, each one's sword is on his thigh because of the fears of the night, because, evidently, holy men, while fearing those things which they do not see, always stand ready for the intention of battle.
In the exposition of Ezekiel, Homily III, part II.-- King Solomon made for himself a carriage from the trees of Lebanon, etc. Nor should it be believed that Solomon, a king of such great majesty, who abounded with such immense riches that the weight of his gold could not be estimated, and silver was not valued in those days, would have made a wooden carriage for himself. But Solomon is our peaceful one, who made a carriage for himself from the trees of Lebanon; for the trees of Lebanon, notably cedar wood, are very incorruptible. Therefore, the carriage of our King is the holy Church, which is built from the strong Fathers, as from incorruptible cedar woods with minds. It is rightly called a carriage, because it bears souls daily to the eternal banquet of its Creator; to which carriage silver columns are made, because the preachers of holy discourse shine with light. Moreover, with the silver columns, there is a golden recliner, for by what is clearly spoken by the holy preachers, the minds of the listeners find the gleam of intimate charity, in which they recline internally: for by what they hear brightly and plainly, they rest in what shines in the heart. The silver columns and the golden recliner are made, because by the light of the discourse, the clarity of rest is found in the mind. For that inner brightness now radiates the mind, so that by intention it rests there, where the grace of preaching is not required. But to that which is shown brightly within, what manner of ascension is added, he immediately subjoins, when he says of the same carriage: He says, a purple ascent. True purple, because it is stained with blood, is deservedly seen in the color of blood; and because a great multitude of the faithful in the beginning of the nascent Church came to the kingdom through the blood of martyrdom, our King made a purple ascent in the carriage, because one reaches the bright within through the tribulation of blood. What then is to be done concerning us? What hope will there be if no one reaches the kingdom unless he possesses the highest virtues? But our consolation is also present. Let us love God as much as we can; let us love our neighbor, and likewise, we shall belong to the carriage of God, because, as it is written there, he paved the middle with charity. Therefore, have charity, and without doubt, you will reach there where the silver column is erected, and the purple ascent is held. For it is shown openly that this is said for our infirmity when he immediately adds there, Because of the daughters of Jerusalem. For the word of God, which says not sons but daughters, what else has he marked by the female sex, if not the weakness of minds?
In the explanation of blessed Job, book IX.-- How beautiful you are, my friend! etc. He speaks of her beauty, and repeats her beauty, because she has one kind of beauty in her behavior, by which she is now seen, and another kind in her rewards, into which she is then elevated through the sight of her Creator: whose members, indeed, all the elect are, because they walk simply to everything. Her eyes are called doves, because they shine with great light, because they glitter with the wonders of great signs; but how great is this miracle, which can be seen? That internal miracle is more marvelous, which cannot be seen; about which it is openly added, "Except that which lies hidden within." For indeed, the glory of a visible work is great, but the incomparable glory of a hidden reward is far greater.
In the explanation of blessed Job, book III.-- Like a scarlet ribbon, your lips, bride, etc. A ribbon ties up the hair of the head. Thus, the lips of the bride are like a ribbon, because by the exhortation of the holy Church, all the diffuse thoughts in the minds of the listeners are bound, so that they do not disperse loosely, nor spread themselves out through illicit things, nor do scattered thoughts lower the eyes of the heart, but they gather themselves to one intention, as a ribbon of holy preaching ties them. How rightly he also asserts it to be scarlet, because the preaching of the saints burns solely with the fire of charity.
In the explanation of blessed Job, book XXXIII.-- Your teeth are like a flock of shorn sheep, etc. We understand the teeth of the holy Church to be those who, through their preaching, crush the hardness of sinners; who are aptly compared to shorn and washed sheep, because taking up an innocent life, they have laid aside the old fleeces of their former conversation in the washing of baptism.
In the exposition of Ezekiel, Homily IV, part II.-- Just as the tower of David is your neck, etc. In the neck is the throat, in the throat is the voice. What, therefore, is signified by the neck of the holy Church, if not its sacred words? In which, when a thousand shields are remembered to be hanging, through this perfect number, the universal number is shown, because all our fortification is contained in the sacred word. For there are God's commandments, there are examples of the righteous. Therefore, in the neck of the Church, that is, in the preaching of the sacred word, which for its fortification and height is said to be like the tower of David, a thousand shields hang, because as many as the commandments there, so many are also the protections of our heart. Behold, indeed, to stand against hasty and fierce powers, we find in this tower the armor of our mind, so that from there we take the commandments of the Maker, from there we take the examples of those who precede, through which we are armed invincibly against our adversaries. And it is worth noting that it is said to be built with bulwarks: for bulwarks do what shields do, because both protect the one who fights; but there is a difference between the two, because we can move the shield for our protection wherever we wish; however, we can be defended by bulwarks, but we cannot move them; the shield is in the hand, but the bulwark is not held. What, then, is the difference between bulwarks and shields, except that in the sacred word we partly read the miracles of predecessors and hear the virtues of good works? Thus, those miracles testify what they said about God because they would not do such things through Him unless they spoke the truth about Him. And their operations testify how pious, how humble, how kind they were. What, therefore, are their miracles, if not our bulwarks? For we can be protected by them, and yet we do not hold them in the hand of our free will; for we cannot perform such things. However, the shield is in the hand and defends, because the virtue of patience, the virtue of mercy, with preceding grace, is both in the power of free will and protects from the danger of adversity.
In the exposition of Blessed Job, Book XXIV.-- Your two breasts, etc. What are the two breasts, if not both peoples coming from Judea and the Gentiles, who are fixed in the body of the holy Church, through the intention of wisdom, deep in the heart's secret? From this people, those who are chosen are therefore compared to young goats and fawns because through humility, they understand themselves to be depraved and sinful; but running through charity, they overcome any obstacles from temporal hindrances, and with leaps of contemplation, ascend to higher things; so that they may do this, they observe the examples of preceding saints, whence they are referred to as feeding among lilies. And what is represented by the lilies if not the life of those who truly say, We are the sweet aroma of Christ to God (II Cor. II)? Therefore the chosen ones, so that they may prevail to attain the highest things, eagerly thirst to see the Lord, spurred by the shining and fragrant life of the righteous; they burn with the flames of charity from the contemplation of Him, but since they are placed in this life, they cannot yet achieve it, and are nourished in the meantime by the examples of the preceding fathers. Hence appropriately the time of the feeding on lilies is defined there, as it is said, Until the day breathes and the shadows flee: for as long as we need to be refreshed by the examples of the righteous, until we pass the shadows of this present mortality with the eternal day breathing; when the shadow of this temporality passes, and mortality is lowered, because we perceive the inner light of that day, we no longer desire to be inflamed to His love through the examples of others. But now, because we cannot yet see Him, it is necessary that we are greatly stirred by observing the actions of those who have perfectly followed Him.
In the exposition of Blessed Job, Book XVII.-- You will be crowned from the head of Amana, etc. What is signified by the name of lions other than demons, which rage against us with the most atrocious cruelty of wrath? And because sinners have been called to faith, whose hearts were once the dens of lions, while it is believed that the Lord conquered death by their confession, he is crowned as if from the dens of lions. For the reward of victory is a crown. Therefore, the faithful offer him a crown as often as they confess that he conquered death by the resurrection.
In the exposition of Blessed Job, Book XV.-- Honey and milk under your tongue. Many of the righteous, when they see some acting perversely, who should be struck with harsh rebukes, take up the sharpness of the tongue; but they hide kindness under the tongue of their mind. Whence it is said by the voice of the bridegroom of the holy Church, Honey and milk under your tongue. For those who do not wish to reveal the sweetness of their mind to the weak but strike them with a certain harshness in speaking, yet amidst harsh words secretly interject some sweetness: these evidently have sweetness not on the tongue but under the tongue; because amidst the harsh things they utter, they emit some gentle and sweet words by which the mind can be refreshed by kindness.
In the Codex of the Pastoral Rule, Title XV.-- Your shoots are a paradise of pomegranates. What is signified by pomegranates if not the unity of the faithful? For just as in a pomegranate, under one outer rind, many seeds are enclosed within, so the unity of faith encompasses the countless peoples of the holy Church, whom the diversity of merits holds within.
In exposition of the blessed Job, book XXVII.-- Rise, north wind, and come, south wind. By the south wind, which is certainly a warm wind, the Holy Spirit is rightly designated, by which each person, while touched, is liberated from the numbness of his iniquity. Hence it is well said in the Song of Songs, Rise, north wind, and come, south wind, blow through my garden, and let its fragrances flow forth. For the north wind is ordered to rise, so that certainly the spirit who constrains the hearts of mortals, the adversary spirit, flees. For the south wind comes and blows through the garden so that its fragrances may flow forth because through the advent of the Holy Spirit, while the mind of man is filled by it, soon the renown of virtues is scattered, so rightly now the language of the saints, as if a garden blown through by the south wind, says, We are the good fragrance of Christ (II Cor. II).
In exposition of Ezekiel, Homily II, part II.-- I sleep, but my heart is awake. The sweetness of the contemplative life is very lovable, which snatches the soul above itself, reveals the heavenly things; it shows that earthly things ought to be despised, makes spiritual things clear to the eyes of the mind, hides corporeal things. Hence it is well that the Church says in the Song of Songs, I sleep, but my heart is awake. For one sleeps with a vigilant heart, who, by advancing in inner contemplation, rests from restless external work.
Likewise in exposition of the blessed Job, book XXIII, as above.-- I sleep, but my heart is awake. As if saying: While I lull the external senses from the worries of this life, with a free mind I more vividly recognize internal things. Externally I sleep, but internally I am awake, because while I do not feel external things as such, I skillfully apprehend internal things.
In the exposition of the Gospel, Homily XXV.-- My soul is melted, etc. The mind of a man who does not seek the appearance of his Creator is badly hardened, because it remains cold in itself. But if it begins to burn already with the desire to follow whom it loves, melted by the fire of love, it runs. It becomes anxious with desire, all things that once pleased in the world become worthless; nothing outside the Creator is pleasing, and what previously delighted the mind, afterward becomes exceedingly burdensome. Nothing consoles its sorrow, as long as what is desired is not yet seen. The mind grieves, even light itself is wearisome; and with such a fire in the mind, the rust of guilt is melted away, and the soul, incensed as in the manner of gold, because through use its appearance was lost, through burning it shines.
In the exposition of blessed Job, book XXVII.-- They found me, the watchmen who go about the city, etc. The watchmen find the seeking bride and wound her, because when the diligent teachers find any soul already seeking the appearance of her Redeemer, they wound it with the arrows of heavenly love through the word of preaching; and if any covering from the old conversation still clings to it, they strip it away, so that having been freed from such a burden, the one sought by her may be found sooner.
In the exposition of blessed Job, book XXXIV.-- His head is the finest gold. Because the head of Christ is God. Truly, nothing in metals is more shining than gold: the head of the bridegroom is called gold, because his humanity rules us with the brightness of his divinity.
In the exposition on Ezekiel, Homily VIII: "You are beautiful, my friend, etc. Because Jerusalem is interpreted as the vision of peace, by whose name the heavenly homeland is expressed, the holy Church is called sweet and beautiful as Jerusalem, because the desire of its life is compared to the vision of intimate peace, so that in that which it loves its author, which desires to see its form, of which it is written, 'On whom the angels long to look' (I Peter I), by the very desires of its love, it is said to be similar to the angels. As much as it is beloved by God, it strives to be as terrifying to evil spirits. How it is terrifying is shown by the following comparison, that is, as an orderly array of camps. Why is the holy Church so to be feared by its enemies, like an array of camps? This comparison is not made without great understanding, and therefore must be examined carefully. We know and it is established that an array of camps is shown to be terrifying to their enemies when it is so tightly packed and dense that it appears to be unbroken in any place: for if it is arranged in such a way that an empty space is left through which the enemy can enter, indeed it is no longer terrifying to its enemies. And so we, when we set up our battle line against evil spirits, must by all means be united and tightly bound by charity, so that we may never be found disrupted by discord, because however good the works may be among the good, if charity is lacking, a place is opened in the line by the evil of discord, through which the enemy can enter to strike us."
Hom. IV Ezech., part. II.-- "As the rind of a pomegranate, your cheeks without your hidden things. The cheeks are the spiritual parts of the holy Church, which now shine in her with miracles, and appear venerable as in her face. For when we see many performing wonders, prophesying future events, perfectly abandoning the world, burning with heavenly desires, the cheeks of the holy Church blush like the rind of a pomegranate. But what is this, compared to what is written, 'What eye has not seen, nor ear heard, nor has it entered into the heart of man, what God has prepared for those who love him' (I Cor. II)? Therefore, when he admired the cheeks of the Church, he added, 'Without your hidden things,' as if to say clearly, 'Indeed, those things which are not hidden in you are great; ineffable indeed, those which are hidden.'"
In expos. beati Job, lib. XXIX.-- "Who is this that comes forth as the dawn rising? The holy Church, desiring the rewards of heavenly life, is called the dawn because, while she forsakes the darkness of sins, she shines with the light of righteousness. However, we have something more subtle to consider: the dawn and twilight indeed announce that the night has passed, yet they do not show the full brightness of day, but while they drive away the night, they embrace the coming day, holding light mixed with darkness. What, therefore, are all of us who follow the truth in this life, but the dawn or twilight? Because we already perform some things that shine, yet in some respects we still are not free from the remnants of darkness."
In expos. beati Job, lib. XXX.-- "Your nose is like the tower of David, etc. Through the nose, we discern smells and stenches; and what does the nose signify but the prudent discernment of the saints? Indeed, a watchtower is placed high so that an approaching enemy may be seen from afar. Thus rightly is the nose of the Church said to be like a tower in Lebanon, because the prudent discernment of the saints, while it carefully looks around, set high up, detects sin before it comes, and, by vigilantly noting it beforehand, avoids it strongly."
In the exposition of Ezekiel, from the aforementioned, Homily XI.--Therefore, in order for the truth of preaching to be preserved, it is necessary to uphold the height of living. Hence, rightly so, it is said in the Song of Songs in the voice of the holy Church's spouse, "Your nose is like the tower of Lebanon." What kind of praise is it, my brothers, that the nose of the bride is compared to a tower? But since we always discern odors and stench through the nose, what is indicated by the nose except the discrimination of watchmen? The nose is notably said to be like the tower of Lebanon because the discretion of leaders should indeed be fortified and always consist of vigilance and loftiness of life; that is, not lying in the valley of weak action. For just as a tower is placed on a mountain for the purpose of watching so that enemies coming from afar may be seen, so the life of the preacher should always remain fixed on high, in order that, like the sense of smell, it may discern the stench of vices and the fragrance of virtues; foresee the incursions of evil spirits from afar, and through his prudence protect the souls entrusted to him.
In the exposition of the blessed Job, book XII.--Let us see if the vineyard blossoms, if the flowers bring forth fruits. Vineyards blossom when the minds of the faithful propose good works; but they do not bear fruit if they are overcome by certain terrors and weaken from what they had proposed. Therefore, it is not enough to see if the vineyards are blossoming but if the flowers have strengthened to bring forth fruit, because it is not surprising if someone begins good, but it is very marvelous if one endures in good work with right intention.
In the exposition of the blessed Job, book XXVI.--"Who is this who ascends from the desert, flowing with delights?" Clearly, unless the holy Church overflows with the delights of God's words, it cannot ascend from the desert of the present life to higher things. Therefore, it flows with delights and ascends, because, while being nourished by mystical understandings, it is daily lifted up to contemplate higher things.
In the exposition of the blessed Job, book XVIII, according to the LXX Interpreters.--"Who is this who ascends whitewashed?" Because the holy Church does not naturally possess the heavenly life, but, with the coming of the Spirit, is adorned with the beauty of gifts, it is remembered not as white but as whitewashed.
In exposition of the blessed Job, book XXX.-- Place me as a seal upon your heart. Therefore, a seal is placed on things lest they be desecrated by the presumption of thieves. Thus, the bridegroom is placed on the heart as a seal when the mystery of his faith is impressed upon the custody of our thoughts, so that the unfaithful servant, indeed our adversary, when he considers the signs of faith, does not presume to break through by testing him.
In exposition of the Gospel, Homily VII.-- Because love is as strong as death. Just as death destroys the body, so is the charity of eternal life killed by the love of corporeal things: for he who is perfectly absorbed by it is rendered insensible to earthly external desires.
In exposition of the blessed Job, book XIX.-- Our little sister is immature and does not have breasts. As the age of each human being, so is the age of the holy Church described: indeed, she was little then, when she, fresh from birth, could not preach the word of life. Hence it is said of her, Our little sister is immature and does not have breasts, because indeed the holy Church, before advancing through the increase of virtue, could not provide the breasts of preaching to the lowliest of listeners. But the mature Church, when united with the word of God, filled with the Holy Spirit, is fruitful in the conception of children through the ministry of preaching, whom she brings forth by exhorting, delivering by converting. Of this age of hers, it is said to the Lord, The young maidens loved you. Indeed, all those churches which make up the one catholic church are called young maidens, not ancient through fault, but new through grace; not barren from old age, but appropriate in the age of the mind for spiritual fecundity.
In the exposition of Ezekiel, Homily II, Part II.-- You who dwell in the gardens, friends listen, let me hear your voice. In the gardens, the holy Church dwells; in the gardens, each soul abides, which is already filled with the greenness of hope and good works. For the hope of this age is dry, because all things that are loved here wither away hastily; and Peter the apostle warns us to hurry up, saying, To an inheritance incorruptible, undefiled, and unfading. Therefore, whoever already dwells in the gardens must make their voice heard by their bridegroom, that is, emit the song of good preaching in which he whom they desire may delight. Friends listen, namely all the chosen ones; who, in order to revive to the heavenly homeland, desire the words of life.
In the exposition of blessed Job, book XVII.-- Flee, my beloved, We say something flees from us whenever what we wish to remember does not come to our mind. We say something flees from us when what we wish is not held in memory. Therefore, the holy Church, after describing the death and resurrection of the Lord and his ascension, cries out to him filled with a prophetic spirit, Flee, my beloved, flee. As if to say, You who have become comprehensible in the flesh, by your divinity exceed the understanding of our senses, and remain incomprehensible to us in yourself.