HOMILY IV.
The man, whose appearance was like the appearance of bronze, measured the vestibule of the gate at eight cubits, and its front at two cubits. And lest we should believe the vestibule to be outside the gate, it is added: But the vestibule of the gate was on the inside. What is signified by the inner vestibule, if not the breadth of eternal life, which is now conceived in the mind through hope amid the narrow constraints of the present life? Of which it is said through the Psalmist: Enter his gates with confession, his courts with hymns of confessions. For when we confess our sins through tears, we enter the gate of the narrow life. But when after these things we are led to eternal life, we enter the courts of our gate with praises of confessions, because there will no longer be any narrowness there, when the joy of perpetual festivity has received us. On account of the narrowness of our confession, the Truth says: Enter through the narrow gate. And when the Psalmist presumed that he would be received into the breadth of eternal joy, he said: You have set my feet in a spacious place. Therefore one proceeds through the gate to the court, because one arrives at the breadth of solemnity from the narrowness of confession. Those joys, therefore, which are called courts in David, are called the inner vestibule in Ezekiel. Hence this same vestibule is said to have been measured at eight cubits. For there all are to be received who now both labor in the exercise of work and sigh for eternal joys through the grace of contemplation.
Nor is it unfitting that the measure of the vestibule is set at eight cubits, because all time unfolds in seven days. For the eternal day, which follows after the completion of the sevenfold succession of days, is indeed the eighth. Hence also the Psalmist, considering the day of resurrection, because he was about to speak of the severity of the final judgment, prefixed the title, saying: "Unto the end, a Psalm of David for the eighth." For to show which eighth day he meant—that day of tremendous terror—he continued at the beginning of the Psalm, saying: "O Lord, rebuke me not in your anger, nor chastise me in your fury." For now whoever is chastised through scourges and amended by corrections is chastised in gentleness, not in anger. But in that severe examination, all reproof and correction is fury and anger, because there is no pardon after correction. The reason for this number eight is that the Lord willed to rise from death after the Sabbath. For the Lord's Day, which is the third from the Lord's death, is numbered as the eighth from the creation of days, because it follows the seventh. Hence also the true passion of our Redeemer and his true resurrection prefigured something concerning his body in the days of his passion. For he suffered on the sixth day, rested in the tomb on the Sabbath, and rose from death on the Lord's Day. For the present life is still for us the sixth day, because it is spent in sorrows and tormented by afflictions. But on the Sabbath we rest as if in the tomb, because we find rest of soul after the body. But on the Lord's Day—that is, the third from the passion, the eighth from creation as we said—we rise in body from death, and we shall rejoice in the glory of the soul together with the flesh. Therefore what our Savior wondrously accomplished in himself, he truly signified in us, so that sorrow may receive us on the sixth day, rest on the seventh, and glory on the eighth. Hence it is said through Solomon: "Give a portion to seven, and also to eight, for you know not what evil shall be upon the earth." For we give a portion to seven and also to eight when we so arrange those things which unfold in seven days that through them we may come to eternal goods; so that while we act cautiously now, the wrath of the coming dreadful judgment may afterward be avoided. Therefore the vestibule is measured at eight cubits within, because through the light which follows after seven days, the breadth of eternity is opened to us.
But no one comes to that place unless he has held here with a devoted mind love of God and neighbor. Hence it is added: "And its front was two cubits." For the front of the gate is the good merit of the present life. For just as the vestibule within must be understood as eternal rest, so by the front of the gate the quality of visible life must necessarily be signified. Therefore the front of the gate is measured at two cubits, because whoever has striven here to preserve love of God and neighbor will himself reach the court of eternity. Therefore our life, that it may be measured by two cubits, must daily be stretched through charity into love of God and neighbor together. For charity is not true if it has less than two cubits. Hence when Moses expressed the virtues of the elect through the colors of garments, he commanded that twice-dyed scarlet be used in the ornament of the high priest. For what is designated by scarlet except charity, which is always kindled by the flame of love? But scarlet is twice dyed when our charity is inflamed not only from love of God but also of neighbor. For whoever so loves God that he abandons the care of the neighbor entrusted to him, in him the scarlet is still dyed only once. And whoever so loves his neighbor that he diminishes the desire with which he ought to burn toward God, in him the color of the dyeing is not yet doubled. Therefore we must both love those with whom we live and pant with all desires toward him in whom we may truly live. For behold, we who seem clothed in religious habit have come together from the diverse condition of the world to faith and to hearing the word of the almighty Lord, and from dissimilar iniquities we have been gathered into the concord of holy Church, so that what is said of the promise of the Church through Isaiah now seems to have been openly fulfilled: "The wolf shall dwell with the lamb, and the leopard shall lie down with the kid." For through the bowels of holy charity the wolf dwells with the lamb, because those who were plunderers in the world rest in peace with the gentle and meek. And the leopard lies down with the kid, because he who was spotted with the stains of his sins consents to be humbled with him who despises himself and confesses himself a sinner. Where it is also added: "The calf and the lion and the sheep shall dwell together," because he who prepares himself as a daily sacrifice to God through a contrite heart, and another who raged severely from cruelty like a lion, and another who perseveres in the simplicity of his innocence like a sheep, have come together in the folds of holy Church. Behold what charity is like, which kindles, burns up, melts together the diversities of minds and reforms them as it were into one appearance of gold. But in that the elect so love one another, they must hasten to him whom they may merit to see with eternal joy in heaven. For our Lord and Redeemer is one, who both binds the hearts of his elect here to unanimity and always spurs them to heavenly love through inward desires. Hence there too it is added: "And a little child shall lead them." Who is this little child except he of whom it is written: "A child is born to us, a son is given to us"? He leads those dwelling together, because lest our hearts cling to earthly things, he daily inflames them through inward desire. And this very leading of his is to kindle us unceasingly to love of him, lest when we love one another we remain in mind in this exile, lest the rest of this life so please us that it leads to forgetfulness of our homeland, lest the mind delighted by prosperity grow sluggish. Hence he also mingles scourges with his gifts, so that everything that delighted us in the world may become bitter to us, and that fire may rise in the soul which always disturbs us, rouses us, and, so to speak, delightfully bites us, sweetly torments us, cheerfully saddens us toward heavenly desire. Therefore the little child leads us, because he who was made a little lower than the angels does not permit us through the charity he grants us to fix our mind on this world. Therefore the scarlet is twice dyed in us if we both love our neighbors here as ourselves and hasten with those very ones whom we love to the author of all. If therefore our life is twice dyed from perfect charity, the front of the gate is measured in us at two cubits. Whether therefore the teacher, or sacred eloquence, or certainly faith is signified by the name of gate, in the measure of each cubit charity is not unsuitably understood, which he truly preaches who teaches love of God and neighbor; and that is certain knowledge which charity builds up; and faith is strong which exercises itself in love of God and neighbor. There follows: "Moreover the chambers of the gate toward the way of the East were three on this side and three on that side, and there was one measure for the three."
What the chambers and what the Eastern way designate, we have already said above, and we do not think it necessary to repeat them at greater length. But we must inquire what it means when it says, "Three on this side, and three on that side." For the chambers next to the Eastern way are the hearts of those fervent in the love of God. And whether those who were chosen in the Old Testament, or those who followed in the New Testament, it certainly stands that all were kindled by love of the Trinity. For they would not truly love God if they had not received the grace of the same Trinity, which is God. Therefore, next to the Eastern way there are three chambers on this side and three on that side, because while the Lord deigned to become incarnate between the ancient and new fathers, the Eastern way appeared as if in the midst of the chambers, which chambers are adorned for the true appearance of virtues in the knowledge of the Trinity. But if we refer the same number to the virtues of the elect, there are three virtues without which one who is now able to do something cannot be saved, namely faith, hope, and charity. And because the same faith, hope, and charity was in the ancient fathers as in the new teachers, three chambers on this side and three on that side are described next to the Eastern way.
Or certainly, because there were three distinctions of the ancient fathers, three also of the new follow under grace. For the ancient people had fathers before the law, and then under the law, and afterwards prophets. In the new people, however, first the firstfruits of the Hebrews believed, afterwards the fullness of the Gentiles followed in faith, and then at the end of the age the remnants of the Hebrews are saved. Therefore, because the incarnation of the Lord had from the earlier part fathers before the law, fathers under the law, and finally prophets, and from the later part will gather the faithful from the Hebrews, the faithful from the Gentiles, and afterwards the remnants of the Hebrews, the eastern way is said to have three chambers on this side and three on that. But we also accept this not unsuitably if we say there are three orders of the faithful. For whether in the old or in the new testament, there is one order of preachers, another of the continent, and another of good spouses. Hence the same prophet in the earlier part saw three men delivered: Noah, Daniel, and Job; in which three, namely, preachers, the continent, and the married are signified. For Noah guided the ark in the waters, and therefore held the figure of rulers. Daniel in the royal palace was devoted to abstinence, and therefore signified the life of the continent. But Job, placed in marriage and exercising care of his own household, pleased God, through whom the order of good spouses is fittingly figured. Therefore, because even before the coming of the Mediator there were preachers, and the continent, and good married people, who awaited his same coming and desired to see it with great thirst of longing, and afterwards preachers, and the continent, and good married people exist, as we see, who no longer desire our Redeemer to be incarnated but to be contemplated in the glory of his majesty, the eastern way has three chambers on this side and three on that, according to the voice of the Psalmist, who says of that same way, namely our Redeemer: Round about him are his tabernacles.
But we must consider with careful attention what is said, that there is one measure of the three. For since the excellence of preachers is far from the continent and silent, and the eminence of the continent differs greatly from the married, what does it mean that there is said to be one measure of the three? For the married, although they act well and desire to see almighty God, are nevertheless occupied with domestic cares, and compelled by necessity, divide their mind between both. But the continent are removed from the activity of this world, and restrain the pleasure of the flesh even from lawful marriage; they are entangled in no care for a spouse, no care for children, no harmful and difficult concerns of household affairs. But preachers not only restrain themselves from vices, but also prohibit others from sinning, lead them to faith, and instruct them in the pursuit of good conduct. How then is there one measure for those whose equality of life is not one? But there is one measure of the three, because although there is great diversity of merits among them, yet there is no distance in the faith toward which they are stretched. For the same faith that strengthens these in the greatest things contains the weakness of those in small things. Or certainly there is one measure of the three because in the final recompense, although there will not be the same dignity for all, yet there will be one life of blessedness for all. Hence the Lord also says through himself: In my Father's house there are many mansions. But yet those who were led into the vineyard, although they came at different hours, received one denarius. By what reasoning then do many mansions agree with one denarius, unless because there will indeed be diverse dignities of the blessed citizens, yet one rest of eternal recompense? For even if the merit of each will be unequal, there will not be diversity of joys, because even if one rejoices less and another more, yet one joy from the vision of their Creator gladdens all.
This also is to be understood concerning both the old and the new fathers, because the Eastern way, since it has three chambers on one side and three on the other, has one measure for the three, since the same faith and the same merit held the hearts of those who preceded as filled the hearts of those who followed, placed under the new testament, just as it is also said through Paul: "Having the same spirit of faith, as it is written: I believed, therefore I spoke: we also believe, therefore we also speak." For those spiritual fathers believed almighty God to be a Trinity just as the new fathers have openly declared that same Trinity. For Isaiah heard the angelic hosts crying out in heaven: "Holy, holy, holy, Lord God of hosts." For in order that the trinity of persons might be shown, "holy" is said three times; but in order that the substance of the Trinity might appear to be one, it is declared not "of the Lords of hosts" but "Lord God of hosts." David also, sensing this similarly, said: "May God bless us, our God, may God bless us." When he had said God three times, in order to show that this one is one, he added: "And let all the ends of the earth fear him." Paul also speaks, saying: "For from him, and through him, and in him are all things." From him, namely from the Father; through him, through the Son; but in him, in the Holy Spirit. When he had said "him" three times, he added: "To him be glory forever and ever. Amen." For he who did not say "to them" but "to him," by saying "him" three times, distinguished the persons, and by adding "to him be glory," did not divide the substance. Therefore, because the faith of the old and new fathers is one, rightly is the measure of the chambers described as one for three. This is repeated in other words when it is added: "And one measure of the fronts on each side."
For from both parts there is one measure of the fronts, because our fathers, whether coming earlier from the old or now from the new testament, meet together in the one faith of the Mediator. Because they are full of charity, they subdue their flesh by abstinence, illuminate the hearts of their hearers with the light of preaching, perform signs, work miracles; through the fact that their good deeds become known to us outwardly, they are not undeservedly called the fronts of this heavenly building. For everything that is now shown openly is a front, so that what is reserved for us within may be the vestibule of the building. Hence it is also said to the holy Church in the Song of Songs: "Your cheeks are like the rind of a pomegranate, apart from your hidden things." For the cheeks of the holy Church are the spiritual fathers, who now shine forth in her with miracles and appear venerable as if in her face. For when we see many performing wonders, prophesying future things, perfectly renouncing the world, burning with heavenly desires, the cheeks of the holy Church blush red like the rind of a pomegranate. But what is all this that we admire in comparison to that thing of which it is written: "What eye has not seen, nor ear heard, nor has it ascended into the heart of man, what things God has prepared for those who love him"? Rightly therefore, when he had admired the cheeks of the Church, he added: "Apart from your hidden things." As if it were openly said: Those things indeed which are not hidden in you are great, but those which are hidden are utterly ineffable. There follows: "And he measured the width of the threshold of the gate as ten cubits, and the length of the gate as thirteen cubits."
We have already said much above about the meaning of the gate, but we ought to hold to one thing through which the prudence of the reader can also penetrate the rest. Indeed it was said that Sacred Scripture can be figured through the gate. But we must now laboriously discuss why the width of the threshold of the gate is measured at ten cubits, and the length of the gate at thirteen. Moreover in this place the length of the gate is called height, just as we call someone of tall stature whom we see to be lofty. For the length of the gate cannot be said to run crosswise, whose width is shown by ten cubits. What then was the width of the threshold of the gate, except the law of the old testament, and the length of the gate, except the grace of the new testament? Because clearly Sacred Scripture, while it restrained crimes of works through the old testament, commanded tithes to be given, as if through humble commands it lay in the width of the threshold. But while through the new testament it restrained wicked thoughts, it commanded all things to be relinquished, and life of the body to be despised along with the present age for the sake of God, as if our gate rose up to the height of length. For lesser precepts were given to the Israelite people through the law: whence also Moses spoke to that same people on the plain. The Lord gave higher things to the holy apostles, whence also he taught them about the commandments of life on the mountain. When indeed our Redeemer says through the Gospel: Do not think that I have come to destroy the law or the prophets; I have not come to destroy, but to fulfill. For he had come to fulfill the law who added grace to the righteousness of the law, so that what it commanded in the least things, he himself would help to be perfected in the greatest, and what it restrained from the work, he himself would cut away from the heart. Therefore the law understood, which lay in width, rose up into height. For that very knowledge of God which was among the spiritual fathers in it was not known to the entire Hebrew people. For while the prophets proclaimed almighty God, namely the holy Trinity, the people were ignorant; they held only the Decalogue in the law, not knowing the faith of the Trinity. Therefore the width of the threshold of the gate is measured at ten cubits, because that hardened people, ignorant of the subtlety of faith, served the commandments of the Decalogue. But the length of the gate is measured at thirteen cubits, because through the new testament in the heart of the faithful people, above the commandments of the Decalogue which it more truly keeps, the knowledge of the Trinity grew. And it fulfills the commandments of the law by believing the Trinity to be the almighty Lord.
Here one may also reasonably ask why this width of the threshold of the gate, which he said above was measured by one reed, he added below was measured by ten cubits, and then it is added that the length of the gate was measured at thirteen cubits. For one reed, as has already often been said, has six cubits and a palm, but ten cubits already hold their measure above a reed, and thirteen more than ten. What then does it mean that first the threshold of the gate is measured by one reed, afterward its width by ten cubits, and finally the length of the gate by thirteen, except that the holy fathers, whom we know through Sacred Scripture to have existed before the law, indeed knew that there is one almighty God, namely the Holy Trinity, but they did not openly preach that same Trinity which they knew? They, obeying His commands and preserving purity of life, had as it were the perfection of work in the six cubits of the reed, and often seeing angels they had the palm of contemplation. But when the law was given, that unlearned people of the Hebrews strove to keep the commandments of the Decalogue, but nevertheless was not instructed concerning the knowledge of the Holy Trinity. And although the spiritual fathers had known this perfectly, nevertheless the great multitude of the Synagogue could neither discover the mystery of the Trinity nor knew how to seek it.
Through the coming of grace by the new testament, all the faithful people came to know that the one God is a Trinity, and fulfilled the power of the Decalogue in the knowledge of Him. Therefore the threshold of the gate is first measured by one reed, afterwards its breadth by ten cubits, and finally the length of the gate by thirteen cubits, because both active and contemplative life were not lacking to the holy fathers before the law, and under the Decalogue of the law the people, not knowing the mystery of the divine substance, served in the breadth of the commandments. And now under grace, with the precepts of the Decalogue more truly kept, everyone who has come to the faith knows the mystery of the Holy Trinity.
In which matter this also must be known by us: that the knowledge of the spiritual fathers grew through the advances of times. For Moses was instructed more than Abraham, the prophets more than Moses, the apostles more than the prophets in the knowledge of almighty God. I am mistaken if Scripture itself does not say this: "Many shall pass through," it says, "and knowledge shall be manifold." But let us show these same things which we have said about Abraham, Moses, the prophets and the apostles from the words of the same Scripture, if we can. For who does not know that Abraham spoke with God? And yet the Lord says to Moses: "I am the God of Abraham, the God of Isaac, and the God of Jacob, and my name Adonai I did not reveal to them." Behold, more was made known to Moses than to Abraham, since he reveals to Moses that about himself which he was recounting that he had not revealed to Abraham. But let us see if the prophets were able to apprehend divine knowledge more than Moses. Certainly the Psalmist says: "How I have loved your law, O Lord! It is my meditation all day long." And he added: "I have understood above all who teach me, because your testimonies are my meditation." And again: "I have understood above the elders." He who recalls that he meditates on the law, and testifies that he has understood above all who teach him and above the elders, makes clear that he received divine knowledge more than Moses. But how shall we show that the holy apostles were taught more than the prophets? Certainly the Truth says: "Many kings and prophets wished to see what you see and to hear what you hear, but they did not see." Therefore they knew more of divine knowledge than the prophets, because what those saw by spirit alone, these also saw bodily. Therefore that sentence of Daniel which we mentioned above is fulfilled: "Many shall pass through, and knowledge shall be manifold." Therefore let the measure of the reed, which is six cubits and a palm, be extended to ten cubits; and let the measure of ten cubits rise at the end to thirteen, because the more the world is led toward its end, the more broadly the entrance to eternal knowledge is opened to us. There follows: "And a border before the chambers of one cubit."
As we have often said, the chambers are the hearts of the elect, burning with love for almighty God. What then is expressed by the border before the chambers, if not faith? Because unless this is first held, one can by no means attain to spiritual love. For charity does not precede faith, but faith precedes charity. For no one can love what he has not believed. Therefore the border is before the chambers, faith before the ardor of charity, because, as has been said, unless you believe what you hear, you will in no way be inflamed with love for what you have heard. But the border before the chambers is of one cubit, because faith joins the hearts of hearers to God in love when it is not divided through errors and schisms, but endures in unity, so that evidently a border of one cubit may lead the soul of the hearer to the chamber, because the beauty of the heavenly bridegroom which it proclaims here it afterward displays in the heavens. Where it is also well added: And one cubit the border on each side.
On both sides, however, is said as if it were said "to both," namely to the threshold and to the gate. For we have said that the Old and New Testament are designated by the width of the threshold and the length of the gate. At the end, moreover, it is added that one cubit is the boundary on both sides, because indeed both the Old Testament announced to us one Mediator of God and men, and the New Testament announces to us that the same one will come in eternal glory, whom we have already known to have become incarnate for us. Therefore one cubit is the boundary of both, because both he whom the law foretold appeared in the flesh, and he himself of whom the New Testament now speaks will appear in the glory of majesty. And then will be the end of both, when, having been seen in the power of his divinity, he will have fulfilled all things that were foretold. For it is written: "Christ is the end of the law for righteousness to everyone who believes." The end, that is, not one who destroys, but one who perfects. For he perfected the law when, as the law had foretold, he appeared incarnate. But the New Testament still speaks many things about his judgment, still narrates many things about his kingdom, which we do not yet see fulfilled. Behold, the Gospel is read daily, the life to come is preached. Therefore there will also be an end of the New Testament when the Lord will have fulfilled the things he promised concerning himself.
The new testament will indeed come to an end, because it will be perfected. For when He of whom it speaks shall have been seen, the words of that same testament will cease. Hence also to holy Church, awaiting the day of true light as if it were springtime, it is said through the voice of the Bridegroom: "Arise, make haste, my love, my dove, my beautiful one, and come. For now the winter has passed, the rain has departed and gone away, flowers have appeared on the earth." For whether it be holy Church or each elect soul, she is the beloved of the heavenly Bridegroom through love, a dove through the Spirit, beautiful through the beauty of her conduct. When she is now led forth from the corruption of the flesh, the winter without doubt passes for her, because the torpor of the present life departs. The rain also departs and recedes, because when she is led forth to contemplate almighty God in His own substance, drops of words will no longer be necessary, so that the rain of preaching need not be poured forth. For what she was less able to hear, she will more fully see. Then flowers appear on the earth, because when the soul has begun to taste beforehand certain first-fruits of sweetness from the life of eternal blessedness, as if already going out she smells the fragrance in the flowers, what she will have more abundantly in fruit after she has departed. Hence it is also added there: "The time of pruning has arrived." In pruning, indeed, barren branches are cut away, so that those which prevail may bear fruit more abundantly. Therefore the time of our pruning arrives when we abandon the unfruitful and harmful corruption of the flesh, so that we may be able to attain the fruit of the soul. This fruit will be most abundant for us: the vision of the One. Therefore there is one cubit at the end on each side, because He is the one who said: "I am alone until I pass over." He who alone with the Father and the Holy Spirit presides in heaven, like a solitary sparrow in a building. Just as He fulfilled the law through the mystery of His incarnation and perfect humanity, so He will fulfill the promises of the new testament through the revealed glory of His brightness.
This one cubit the measure of the ark has also declared to us. For the ark, which was commanded to be made three hundred cubits in length, sixty in width, and thirty in height, was completed in one cubit. For what is figured by the ark except the holy Church, which is broad below and narrow above? Which is gathered from three hundred, sixty, and thirty cubits to one cubit, because from that breadth which the holy Church has in its still weak members, being gradually narrowed and advancing upward, it tends toward one. For reason itself demands that we believe that in that breadth of the ark all beasts, all quadrupeds and reptiles were in the lower parts, while humans and birds were certainly in the upper parts. For near the upper part there was a window in the side, from which the man released the raven and the dove, so that he might know whether the waters of the flood had now passed. And because that same ark was completed in one cubit, humans and birds were near the cubit. Rightly therefore by the ark the universal Church is designated, which is still broad in its many carnal members, narrow in its few spiritual ones. And because it is gathered to one man, who is without sin, it is completed, as it were, in one cubit.
For we see many within the bosom of this same holy Church lifted up in pride, dissolved in carnal pleasure, gaping after the acquisition of earthly things, crossing seas at the command of avarice, enslaving themselves to wrath, giving themselves to quarrels, and injuring their neighbors whenever they can. But because the holy Church still tolerates them so that they may be converted, the beasts, as it were, dwell below in the breadth of the ark. We see others who now seek not what belongs to others, bear injury inflicted upon them with equanimity, are content with their own possessions, and live humbly. But because these are now few, the ark grows narrow. Moreover, we behold others who even abandon what they possess, give no attention to earthly things, love their enemies, subdue the flesh from all pleasures, suppress all impulses under the judgment of reason, and are lifted up by the wing of contemplation through heavenly desire. But because such persons are exceedingly rare, the ark is now brought to a cubit, where men and birds are contained. Yet let it be asked whether anyone among them can be without sin, and none is found. Who therefore is without sin, except He who was not conceived in sins? Therefore the ark is completed in one cubit, because the one Author and Redeemer of the holy Church is without sin, to whom and through whom all advance who know themselves to be sinners. Let it therefore be said of the threshold and the gate: "And one cubit, the end on both sides," because when the one Mediator of God and men, the man Christ Jesus, shall appear in His majesty, He will fulfill all things of both testaments that have been foretold and promised.
If indeed in this place he mentions both the border and the chambers, neither does this disagree with this meaning, because when the majesty of our Redeemer shall have been shown to us, faith comes to an end, since man will then have begun to see what he believed. And the chambers reach their end, because the hearts of the faithful are perfected in love of Him incomparably far beyond what they are now. Therefore one cubit is the end on each side, because the vision of the one Lord and Savior in His elect brings faith to an end and perfects charity.
It is pleasing to consider who we are who treat these matters. Certainly we came from the Gentiles, certainly our parents were worshippers of wood and stone. Whence then is this for us, that we search out such profound mysteries of the prophet Ezekiel which the Hebrews do not know even now? Let us therefore give thanks to the One who fulfilled by deed all the things that were written about Him in sacred Scripture, so that what could not be understood when heard might be revealed when seen. For there His incarnation is contained, there His passion, there His death, there His resurrection, there His ascension. But who among us would have believed these things when heard, unless he had known them when accomplished? Therefore the sealed book, as is read in the Apocalypse of John, which no one could open and read, the lion of the tribe of Judah opened, because He revealed to us all His mysteries in His passion and resurrection. And through the fact that He bore the evils of our weakness, He showed us the good things of His power and glory.
For he was made flesh, that he might make us spiritual; he graciously stooped down, that he might lift us up; he went out, that he might bring us in; he appeared visible, that he might show forth invisible things; he endured scourges, that he might heal; he bore reproaches and mockings, that he might free us from eternal reproach; he died, that he might give life. Let us therefore give thanks to him who gives life and who died, and all the more for giving life, because he died. Whence Isaiah, contemplating our salvation and his passion, well says: "That he might do his work, his strange work; that he might perform his work, his work is alien to him." For the work of God is to gather the souls which he created, and to call them back to the joys of eternal light. But to be scourged and covered with spittle, to be crucified, to die, and to be buried—this is not the work of God in his own substance, but the work of sinful man, who merited all these things through sin. But he himself bore our sins in his body upon the tree. And he who in his own nature remains always incomprehensible, in our nature deigned to be apprehended and scourged, because unless he had taken upon himself the things that belonged to our weakness, he would never have raised us up to the power of his strength. Therefore, that he might do his work, his strange work; and that he might perform his work, his work is alien to him, because God incarnate, that he might gather us to his righteousness, deigned to be beaten for us as if he were a sinful man. And he did a strange work that he might do his own, because through this, that in weakness he bore our evils, he brought us who are his creatures to the glory of his strength, in which he lives and reigns with God the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen.