Procopius of Gaza

“After Scripture has indicated that the people arrived at the border established by God, God again asks for a census of the men suitable for military service. For, since the fathers who had been counted previously had died, their sons are summoned for a census. David attests that the Lord said, "If they shall enter into my rest" and what follows. Their sons were the type of the faithful people who receive Christ, the end of the law.There is a spiritual stain of blood that is also circumcision, as Paul attests: "For we," he says, "are the circumcision, as many of us as worship God in spirit." And again, "You have been circumcised without the ministry of hands." Joshua is the type of these men, for he circumcises those who came after him. But because that circumcision was not the true one, Scripture says elsewhere, "Cut away the hardness of your hearts." So Moses counts the sons of the dead but not in the way it had been done previously—that is, first counting the tribes that come from free women and then those born of slave women. He has no reason to distinguish these two sorts. He first enumerates the five sons of Leah, apart from the beloved tribe of Levi, since that tribe is destined to have its own place, namely, that of sacred ministry. Then he counts Gad and Asher, sons of the slave girl. Then he counts the three sons of the free woman Rachel, among whom he first counts the sons of Joseph, according to the order of their generation: Manasseh and Ephraim, and then Rachel's last son, Benjamin. To these he adds the sons of the slave girl, Dan and Naphtali. He has before his eyes the union of Israel, who was led by the spirit of servitude, and us, who are called through adoption into the spirit of freedom. Thus the words of Moses, "The nations rejoiced with this people." And the Savior said, "There will be one flock and one shepherd." The numbers of the remaining tribes decreased from the previous census, but the tribe of Levi increased. For the elect people always grows, while the people opposed to them diminishes.”

“A lottery takes place to avoid contention and to assure greater certitude and clarity. The source of this rule is the counsel of God. Devout men do not entrust their affairs to blind chance. This is what Paul means when he says, "We have been called to this destiny, predestined according to the mind of him who moves all things and according to the counsel of his will." Our use of lots bespeaks grace because, by God's word, it takes place according to faith. The apostles imply the same idea when they say, "Lord, knower of hearts, designate the one we should choose from among these two." Thus it is clear that the lot does not happen by chance but by the power of God's will. So what Scripture now says—whatever the lot designates—it says about God's choice by lot, not about chance. In the same way those among the Greeks who said they exercised power did not escape blame.After the people have been counted, the parts of the holy land are assigned to them at the Jordan. Those who possess their homelands in Israel, as designated by Caleb and Joshua, have been described as free, baptized young men. By sons Scripture means young men and those who have passed puberty. Their souls are ready for war, but their strength is untested; they have never experienced the risks of war. The sons of those who were under the law foreshadow a new people, who are judged worthy to be inscribed in the book of life. They are described one by one according to their virtues, and they inherit the earth, which belongs to the meek (unless perhaps the meek enjoy it in even greater measure). This measure, Scripture says, they will pour into your lap; it will be beautiful, pressed down, shaken and rich. Then, it says, you will increase his portion manyfold, so that each one receives his lot according to the count of the census. Hence it happens that the books handed over to Daniel to be explained were plural in number and their dimensions were described differently. For this reason too, God ordered the people counted by tribe and by name, although he commanded that their family relationships should be recorded too.”

“These words seem to say something about the blessedness of Christ, by the fact that they decree rewards proper to each virtue, and the greatest rewards go to those who are endowed with sincere hearts. For, Scripture says, they will see God. The sort of men he bids to be chosen for holy orders have an appointed description; apart from that they have no portion in the land. They could also say, "In your hands is my lot and my portion, Lord." So there is no little boy among them; this signifies purity and integrity. The one who counts all of them is Christ, adumbrated in the high priest and lawgiver, who gave no lot to the unfaithful. For Scripture says, "Let them be expunged from the book of the living and not be recorded with the just."”

“If it is a serious matter to lie to another person, how much more to lie to God. When Scripture describes his majesty, it says that God is in heaven above, and you are on the earth below. This passage was written for us to imitate God, who said, "I will not break my covenant." He says this about the life of each man: that is, if one has vowed abstinence from food, or shaving his head, or the offering of a sheep or a calf. Malachi commands that the best offerings should be brought forth when he says, "Cursed is he who has a male animal in his flock and makes a vow and then offers a blemished animal to the Lord."The daughter of Jephthah preferred to undergo death rather than to render her father's vow unfulfilled and mendacious. She did not know that she was the type of the saving Victim, whom she prefigured in herself. For this reason Jephthah's deed was immune to guilt. It is not a model, because it does not follow the law. The deed was permitted only once, as a sign, for God rejects human sacrifice. Moreover, what is undertaken by children to the disgrace of their parents does not merit the name of vow, despite those wicked doctors and teachers who tell their parents that "whatever you would have received from me is Corban." For God commands us to honor father and mother in all cases. A man who infringes on the vow of his new bride, which she made without her father's approval, [does not sin]. The same applies to a married man who does not consent to a vow his wife made. For what is vowed when the woman is subject to a greater power, if it is not carried out, does not make her guilty. But if the woman becomes a widow or is separated from her husband, her vow is binding. This ancient institution of God is confirmed because the woman was made for the sake of the man, and it is just for her to obey him. There is also that verse from Paul, that the woman should revere the man. Scripture gives a similar explanation for matters concerning affliction of the soul, fasting and other practices, when it says, concerning the month of fasting, "In that month you will afflict your souls."”

“After they had crossed over the Jordan, the waters returned to their place and overflowed all its banks as before. For the mystical Jordan also increases when the full number of the faithful enters in. Accordingly, we read, "Lift up your eyes and see that the fields are ripe for the harvest," and again, "The harvest is plentiful but the laborers are few." But he does not simply say "harvest" but "wheat," according to what they have in the Septuagint. For this is a symbol of nourishment.”

“"And the Canaanites have lived in the midst of Ephraim to this very day." But Ephraim is interpreted as "fruitful." Therefore, although it is fruitful, it is not able to eject the Canaanite (who is of a different and cursed seed) from its territory until this day. But we can also say this concerning the church. Taken another way, there is no soul who is able to remain pure in this present life seeking peace alone without sinning until he sees Christ, the peace of God and the one who [dwells] throughout all those who bear fruit. For no one is clean from sordidness, from strange or alien thinking [on his own]. And so, just as the Jebusites and Canaanites are always found in Jerusalem, it is also necessary to suffer for the casting out of these, but only those who call upon God are able to do so.”

“"Awake, Awake, Deborah!" Increase righteousness, establish the people, arise for the glory of God and the salvation of the people. "Gathering strength, arise Barak!" Arise and establish [the people] as was said to Moses, "Stand by me." David likewise said, "Our feet stand in your courts, O Jerusalem." "He set my feet upon the rock." Therefore, gathering strength, arise and say, "I can do all things through Christ who strengthens me!" "You are my strength and my song, O Lord." But also you, Deborah, strengthen Barak. For the saints also give courage to us in the power of the Lord, instructing our souls against our enemies. But every mind should be held captive to the obedience of Christ. And if, Deborah, you should fall in your work, like what happened to Jonathan [when he tasted the honey], may your soul be strengthened by the sweet taste of prophecy.”

“The text of Chronicles makes a list of the Levites according to the importance and dignity given them by the great Moses. It demonstrates how the successors of Moses were chosen for this purpose and how Zadok was appointed as the high priest, along with his nephew Eleazari, and also Abimelech, nephew of Itamari. It includes two lineages, one of which is connected with Itamari which it attributes to those who descend from them. Also Luke mentions this genealogy in his Gospel, considering Zechariah as belonging to the lineage of Abijah. The aforementioned book [of Chronicles] shows that Abija was the seventh to obtain by lot this inheritance.”

“The things said here are of a quite different tenor from what was said in the previous passage about the people of the covenant, where he called them blind, deaf and plundered. Now the message here is of the better condition of those believers of the covenant who belong to a better order. For the former ones were those who were suffering. Here he addresses as "you" those who recognize their Creator and Maker. "Do listen to the one who keeps you an unblemished creation and product, for here you are fittingly called Jacob and Israel. For I made you in your soul, according to the image, and formed you, taking a body from the ground, and I provided my blood for you, buying back my own creation. You, being made worthy of these things, go by the road on which you are instructed to go and preach the good news. Although some will attack you, be encouraged that you are special. 'For behold, I am with you always, even to the end of the age.' Be followers of me, the one who wished to give my blood of redemption for you, as atonement." …"You are mine." For we are said to have been Christ's, even before the separation from God that occurred when we as sinners went out of the garden, though by nature we were always God's. But he has made us once more to be his own through the Holy Spirit making us strong through every trial. Rivers, water and flames denote the many channels of temptation. For it is written, "All who wish to live godly lives in Christ Jesus will be persecuted." And Christ says to those who believed in him, "You will have sorrow in the world."”

“"I will destroy those warring with you on account of the gospel, both people and leaders." He encourages them in this way. "And your children, which you have sown by God and which you have begotten throughout the world, I will gather to my heavenly city, raising up those airborne, through the air, like birds made light by the winds," that is, the angelic forces. "I shall raise up your offspring to be my children through their being reborn in the church, and all those called by my name Christians are welcomed." For Christ prophesied these things through the godly prophet.”

“"I have glorified you in the world." By this glory Christ has led the blind people into the light. For the sun of righteousness does not allow us to be children of the night and shadows but rather of day, as the divine apostle says. When Paul says, "They have been gathered," this in fact has not yet taken place, and he is obviously speaking prophetically, meaning "they will be gathered." For speaking of things to come as if they had happened is customary in the Scriptures; another example of such is "I have given my back to the rod" and "they divided my clothing among them."”

“How has he led chariots and horses? It is clear that Pharaoh pursued Israel by his own decision, for God had already spoken in this way to him: "I have raised you up as to show my power in you and so that my name might be made known throughout the earth." Thus in a marvelous way God saves those who are fleeing from the desire for earthly things as they are pursued by the devil. God shows them that the wild waves of the present life are passable and that they will not be overwhelmed by trials but will arrive securely in the desert with a stilled and purified mind. They will eat the heavenly bread and drink the water from the rock. This is to share in Christ and to go through the Jordan and gain the Promised Land.”

“Nature is too weak to gain righteousness by works. For the human disposition is inclined toward evil from an early age, as David clearly says, "If you kept record of our transgressions, who would stand? For with you there is atonement." For I myself am merciful, and I wish that those in trouble remember their Savior and give him thanks through all things. For this is what the saints do.… And do not be ashamed to confess your sins. For the Pharisee did not do so, and he was condemned. But the tax collector did so, and he was justified. …"You transgressed against me"—this is given great force. For it is not a transgression against humanity or created nature. For the idolater rejects the divine nature as he robs the same of its transcendence and glory, which are to be worshiped. As God says in Jeremiah, "Why have you spoken to me? You have all acted unrighteously and impiously toward me," says the Lord Almighty.”

“We have seen many of the saints themselves latch on to names of certain men. One calls himself Jacob, another Israel, others even call themselves Jeremiah and Isaiah and Daniel. Encouraged by these names, they give themselves over to martyrdom with enthusiasm. "Another will write with his hands, 'the Lord's.' " This signifies the marking that many have on their hands or arms, or it refers to those marked with the sign of the cross or the name of Christ. The portion or the inheritance of the name of God is implied by the use of the name derived from "Jacob" [i.e., "Israel"]. It signifies that those who have acted in a godly way will not be allowed to go to utter ruin, for he does not want to destroy the whole of Israel but turn them totally toward God. And he provides the way of salvation to those who believe in him.He calls himself Lord and God, Creator and Framer—this is intended to show that they were in error when Israel gave the name of "god" to others who were not gods and forgot the one who was from the beginning the creator of humanity. They were honoring their parents as the ones who were responsible in the beginning and ignoring the Maker, as one of the prophets said: "The son gives glory to the father and the slave to his master," and "If I am the Father, then where is my glory?" and "If I am the ruler of all, where is the fear of me?" says the Lord. For [the Son] is the Lord who rules the creation by hand, but the Father is the one who made it.”

“He calls "depths" what he once called "mountains." They excel in works and words.… For there is a great difference between grace and the law, since the law threatens punishments to those who transgress and calls out a command for repentance. Yet these heralds of grace, rejoicing, cry out proclaiming to the world the forgiveness of sins and justification by faith and the imparting of the Holy Spirit and the radiance of sonship [adoption], as well as the kingdom of heaven and the hope which will not pass away—good things beyond imagining.…The heralds of grace rejoice because Israel has been redeemed and the Son of God glorified. He is their kinsman by nature yet truly God. This moves the earth and its parts to praise. God, who has redeemed Jacob and Israel, will be glorified, or, as in the other translations, "He will be glorified in Israel."”

“Here [Isaiah] argues that the idols are weak since they will be carried into slavery as the cargo of elephants and even the burden of mules. And the people who carry them will bow low to put them on their shoulders. How can someone bearing God be weak like that? But these burdens are not God. Otherwise how could they be carried off as slaves of war? How would the ones carrying such things worship them? Others say that this burden is like the solemn procession of the demons that priests carry out when they bear statues on their shoulders and process through the streets bearing their burdens.These words also remind Israel of their enemies who led them off: just as their enemies fell down and worshiped these idols who spoke in riddles contrary to reason, so also the demons were a heavy and oppressive burden to the souls [of Israel] whenever these demons enslaved them in ungodliness as they took them prisoner and bound them with the ropes of their [own] sins.”

“For God did not hate those whom he took out of Israel but intended salvation for them, just like the cutting and draining done by doctors. For all punishment was carried out for their advantage. He adds to the underlying form of the particular its significance for the human race. For the salvation through Cyrus is particular. That through Christ is universal. "I will not delay" is similar to "a little time it will come and will not delay." "Zion" we take to be the church, in which we receive his salvation in glory, thus being complete in the spiritual Israel; that is, we gain a mind that, seeing God, fulfills us as children according to the promises of Abraham.”

“Thinking that you would prove to be better than the Persians, you said, "I am and there is no other," and you were encouraged by the oracles of demons and astrologers. And you called on a hope that was fornication and that was far removed from God. For the association between God and all humanity by nature is very different from that between demons and humans, which provides communion through sorcery. So Paul likens idol worship to a spell when he writes of "idol worship, sorcery." But for the Babylonians and others, idolatry does not lead to pardon or deliverance but to destruction.”

“"Father, if this is not able to pass, then let your will be done." The Father received this prayer and then pointed to the time of the resurrection after death, saying, "In a time of favor I have answered you." Some dislike this interpretation and think it not persuasive, saying that the Son failed in his prayer to form a prayer that fit with God's plan. However, even before this [prayer], it was necessary that death could in no way be avoided except through him undergoing the cross and its death. Therefore, such an earnest intercession demonstrates the guilt of those Jewish leaders who exposed him to such shameful suffering against his will. For there was no previous discussion as to whether he should be given the death sentence. "For I have come down from heaven not to do my own will but the will of him who sent me." So he used their cruelty as a means to an end: the salvation of the world. He also provided an example for us not to fall into temptation but to pray to God. And so these words have special meaning for those who are chosen, "In a time of favor I have answered you." For the mystery of Christ was in existence before the foundation of the world, but it was put into action for us at a time when it pleased the Almighty. So he calls the time of the incarnation "day," as does the divine apostle: "Now is the acceptable time, now is the day of salvation."”

“For he compares himself with a husband who is his wife's master and householder. For what master is obliged to let you go? But you have been transgressors from the beginning and so cast out, "sold to your iniquities," enslaved by them, who were before independent and free. And finally, since God did not wait for you but came to you, and coming down to a lowly dignity, he became man. But no one answered him as he was calling for salvation. He adds "there was not one person," since the mass of those not answering are deemed to be as nothing. Whereas those who answered, a few out of the nations will be exempted from the fate of the nations; as with Lot in the days of Sodom, they will be brought out. For the Lord did not think fit to make the holy land available to many. And the barren fig tree was a sign of that.”

“Isaiah also gives the name "moth" to those who devour their conscience in their recklessness.… It might be said that the moths are their sins, which worm their way in among those they inhabit, like moths devouring clothing for food. An attitude that inclines toward having no fear is indicative of a people on their way to this kind of ruin, yet who think they are indestructible. But punishment also clearly awaits them. They will be utterly consumed by misfortune as by a moth.”

“"His soul will see his offspring grow." On the day after his suffering, the spiritual conception of that indescribable, indwelling birth came. The divine power was vindicated in accordance with the promises to Abraham in the undoing of death-bearing sin and the access to redemption. And where the [LXX] text has "And the Lord wills to alleviate his soul from its suffering," Symmachus renders, "And the will of the Lord prospered in his hand." And this fits the Savior well. He gave light to himself so that others would be illuminated through his being just, but he also gave understanding. For the spirit of wisdom and understanding was resting on him to give others understanding and "to justify those worthy of being justified." Others interpret in this way: the Lord wills to turn the sorrow on the cross to gladness through revealing himself to those who had once been deceived in darkness who were now being transformed into light. For as Paul said, "We who were once darkness are now light in the Lord" and "recreated in understanding," as though being changed from glory into glory.…God is said to have made one new humanity from two peoples, that is, to have made a transformation. For the Only Begotten considered our salvation to be his own reward. By taking a body, he thus suffered on our behalf. And so, it was necessary for the Father to make the "alleviation of suffering"—which is said about Christ—our healing and to make his light our illumination, exchanging what we had for something better as we were recreated in the understanding of God. For Christ did not come to be served but, as he said himself, to serve the working out of the plan of our salvation in his incarnation.”

“For "he is justified." Either we have been made just, or he is admitted to be just by those who attacked him and enslaved him, to reveal the full injustice of their judgment at that time.… "Yet he bore the sins of many." … For taking them to himself [Christ] then took off the cloak of our sin. And in this way "he justified many," that is, the nations. For there was previously one nation, Israel, whereas those from the nations came in many shapes, whom, making his own, he calls his inheritance, saying, "The Lord said to me, You are my Son, today I have begotten you. Ask from me, and I will give you the nations as an inheritance, and the ends of the earth will be your possession."”

“Some think that Jesus is here called "coal" since he was placed as a foundation in Zion and those who believe in him will not be ashamed. Similarly Amos calls him "adamantine" in these words, "I will place adamantine in the middle of the people of Israel." And Zachariah, "Look, I will give the dawn over my servant. And the stone that I will give before the face of Joshua, on that stone there are seven eyes." For Christ is the all-seeing one. This coal, he says, is also the support and the foundation stone, to which, since they approximate to it, the apostles, too, are here called "foundations" and are spoken of as marked out by the name of sapphire, as in the seventeenth psalm, which says, "The springs of waters are uncovered and the foundations of the earth are revealed at your chastisement and from the breath of your Spirit, O Lord." For those in Israel were shaken by what the apostles dared to do through Christ, when purification through water first appeared. The disciples of the Savior receive this title, but the prophets are also called foundation, as Paul says, "building on the foundation of the apostles and prophets." Sapphire is the color of heaven, and again Paul tells us that this denotes the citizenship of heaven. … But "anthracite" [coal], according to another interpretation that has been handed down, refers to stones that adorn, just as the sainted martyrs who have been tested by fire adorn with stimei [a type of eyeliner] the eyes of the bridegroom of Christ.”

“And then Isaiah adds, "and you will be built up in righteousness." For with the utmost rightness the architect and builder of the whole is the wisdom of God, fitting the living and smooth stones to the building. Some he uses for towers, others for foundations and others for walls; some for the building of the temple of the city and others for the surrounding area. And with the rest he builds up the rest of the city, not in the human way by discriminating between types of people or evaluating them, but allowing all in, free and slave, poor and rich, so that they whose lives were unknown receive honor. And then God promises that he will give the church further orders, to step back from evil so that terror shall not come near. He instructs them in the mystery. Formerly the bride was encouraged by the prophets to advance to communion, summoning her through holiness and righteousness. By the kisses of Christ's mouth we have been kissed. He has appeared in the flesh, speaking mouth to mouth to us. He says that no enemy will prevail against [the church] if it cultivates righteousness.”

“The Savior, however, is gentle not only with the nations. For he says, "I will gather the scattered of Israel." For these were far from the community in the law, being far away from Judah, and [they] were idol worshiping and teaching doctrines and precepts of human invention. Those who were thus gathered included the godly of old and even the disciples of the Savior.”

“"The beasts of the forest" means the nations. For a forest denotes the group of nations of different branches that he invites to the spiritual banquet. According to Aquila, he does not call them simply wild beasts, but "his wild beasts." Why "his"? Why "God's"? Because, captured by the devil, they became wild beasts under his tyranny and while alive they were hardly human. Yet God calls these as his own to his spiritual banquet, to eat the bread of life and to rejoice.… For although they were away from him for a long time, they were able through faith to come close to him and to share in the bread that strengthens the heart of humankind.”

“He calls the ships "from Tharsis," those that come from Tharsis in India, which is situated in the far east and puts us in mind of Jonah. These will come to Jerusalem not for its sake but for God, who wished to ratify the promise made to the ancestors through his great mercy. And next, "And strangers will build you walls." This can now be seen, for the Gentiles lead the churches and fence them round with their teachings, so that there is no place for a contrary word of counsel. "And their kings will minister to you." For even today the leaders of the Roman administration and the fear of kings restrain those plotting against the churches. Indeed, "minister" means their subordination. For they listen to the church's holy oracles and value the gospel message with all consideration.”

“Scripture likes to compare the multitude of the saints with trees of this kind.… Paul calls us in one place "the plantation of God." Some interpreters say that Scripture calls the nations Lebanon (just as Carmel can mean Jerusalem, though it is a mountain in Samaria) on the grounds that it comes from another race. According to the historical sense it means those trees supplied for rebuilding. But according to the spiritual sense, it means the minds of the righteous ones. These are they who submitted themselves to those persecuting the church and with this transformation of mind worship God in it. Others think that it is Jerusalem that has been humbled and sings praises to Christ.”

“Those who are strangers to godliness are said to be cut off and hated and to have no help. But those from the wild olive branch come to take their place and are made to be joined into one people out of each. And in the Savior's power there is made the full number of those being saved, the one city out of both tribes that is called Zion, and to it is the following promise made. Some say that it has been humbled on account of its insubordination against Christ and that yet it will be saved through acknowledging this. And so the words that follow are, "I will place you in eternal gladness and joy for all ages." For this is the hope of immortality in the church of God, the everlasting life and glory and kingdom of heaven, and there is no place for shame. "And you will drink the milk of the nations." This means the ever-new sacramental mystery and the fundamental teaching of those being reborn through faith in Christ.”

“Then Isaiah says, "Raise a standard to the nations." For the Lord has made it to be heard to the end of the earth. Let no one think that this is said about the Jewish people. For he orders the standard to be raised to the ends of the earth.The nature of this audible sign that he has raised is his making known the word of faith, which we proclaim, or perhaps it is the symbol of the suffering of the Savior. For this is contained in the confession of faith. For it should be said that the Lord Jesus believed that God raised him from the dead. Now he instructs the daughter of Zion, who is clearly the church as it awaits salvation. For it is the daughter of those among the Jews who of old were a godly community. Now he speaks of the second coming, reminding [the church] that he is the one who formerly saved it, on whose account he acted and suffered.”

“There are some who would explain the whole passage this way. It is prophetic custom to lament the bad things but to rejoice in the good. And this is what the prophet does here. For telling forth the good news of the coming of Christ and the salvation of all things, putting on Christ and being adorned and surrounded by him, he gives praise in the spirit, having the disposition of a young man with a virgin, as long as he is joined to Christ. And the "as the earth shoots forth its flower" represents those who receive in their souls the spermatic words that prepare the way for Christ. For their eyes have an affinity with the light. They see whenever light is present. So, too, when Christ arises we receive him through our preparedness for him and immediately turn away from darkness. It says that he appeared from the shoot of Israel as one openly rejoicing before the nations.And lest Israel seemed abandoned, I will not abandon my plan, which was made from the beginning, nor its dignity. For first of all Christ sent his disciples to the lost sheep of Israel.”

“In the translators the prophet holds forth like one caught up in delight: "For Zion's sake I will not keep quiet." For I will cry to God and ask to see the perfecting of what has been said—a time when "righteousness and the salvation of Jerusalem" will enlighten all. For after this a "light to the nations" will be passed on. For the choir of apostles extended the teaching to all the kingdoms, "and the kingdoms were like a jewel in the hand of God," and so on. This was the blessing of those who fulfilled the promises first of all, that is, the community among the Jews called Jerusalem. Some call these new, for the apostles of the church were the firstfruits. "And I will not stop," therefore, until God will fulfill his promises to it, the salvation through Christ for all the earth. For God is not of Israel alone but also of the nations. Some think that the words "my righteousness and my salvation" are actually spoken by the mouth of God promising to fulfill all these things.Christ is righteousness and salvation, just as a light in the world, saying, "When I am in the world, I am the light of the world," which was formerly discordant in godlessness and all shadows. "Righteousness and glory" are terms that once more name Christ. For we are justified in him, and we are enriched with glory from him. To the newness of life, in place of the synagogue is rendered the name "church" and house and city of God, in which David said, "Glorious things are said of you, city of God."”

“Because she will be adorned and established in incomparable beauty, he adds, "You will be a beautiful garland." For every holy soul and the whole church must be compared with a garland put together from many flowers and a royal jewel. For David says that the church is adorned in gold-embroidered and multicolored clothing similar to what is said in our text. "In the hand of God" means "under his shelter." For he says, "Under my hand I will shelter you." And Christ concerning his own sheep said, "No one can steal them from the Father's hand." Some say that the garland of Christ are those corrected by him. And the jewel of his kingdom are those martyrs for his sake, whom in his hand the Father had chosen to put round the Son, garlanding him and placing as a royal jewel, with the fullness of those who have been saved through him and by him. Among these taking a new name, she will no longer be called "she who is left deserted" but "my will," that is, according to my will. This means that she who was previously deserted will be saved and placed with him, rather than deserted.…He says "will," meaning those doing his will, those who love him, as a young man loves a virgin.… For he protects and keeps her as virgin, according to the mystery mentioned by Paul when he discusses Christ and the church. He shows the present state of the churches under the guidance of the priests day and night. While the people are unconscious of God, the priests become their defending wall, unconquered and placing a faithful guard against any approach of the devil.”

“"They will eat and drink in the courts of my sanctuary." These are the many mansions with the Father. He mentions "courts," or "dwellings" as some prefer, and so consequently mentions the temple. He says, "Go out through my gates," meaning the heavenly city with its mansions and gates, which will be revealed to the saints in the future, in the place of those called. For no one will enter who is crippled by hate, or anyone who seeks to enter under false pretences. No demon will enter, or anyone who has obstructed the kingdom. "Make a road for my people," he says to the angelic powers. But some take these powers to signify the churches of the world, and that the stones in that road are snares laid by the enemy. But the guards (that is, the disciples) are told to keep those who enter on the way free from harm. For the Jews … like to dwell in legal figures, while Greeks stumble against the strange teaching. For they refer to words that the Jewish scribes have written. But the spiritual leaders cut down the wild thickets of scandalous unclarity and remove every obstacle to the knowledge of God. Therefore, Paul says to those from the circumcision, "There is neither circumcision nor uncircumcision" but only the keeping of God's commands.”

“He rewarded the confession of the thief on the cross when he said, "Today you will be with me in paradise." "He comes" to those who believed "and will call a people who have been ransomed by the Lord." For it was not an elder or an angel but the Lord himself who has saved us. He says "the city shall be called 'sought out,' that is, worthy of memory. For it was formerly abandoned. So Jeremiah says, "I have abandoned my house and lost my inheritance." And the Savior says, "Behold, your house will be left deserted."”