Bonaventure

Capitulum XVIII.

Secundo de poenis inferentibus mortem.

Sanctis autem tuis. Postquam egit de poenis antecedentibus mortem, hic agit de poenis inferentibus mortem; et primo, de exterminatione primogenitorum suorum in Aegypto, scilicet capitulo isto; secundo, de subversione eorum in mari rubro, scilicet ultimo capitulo. p. 222

De exterminatione primogenitorum in Aegypto.

In prima primo tangitur Hebraeorum, quos opprimebant, commendatio; secundo, per eorum liberationem Aegyptiorum opprimentium eos digna punitio: Digni quidem etc.; tertio, post liberationem Hebraeorum gravis tentatio, scilicet in deserto: Tetigit.

Primo, commendatio Hebraeorum.

Circa commendationem tanguntur quatuor: primo divini beneficii exhibitio; secundo, pro exhibitione beneficii gratiarum actio: Et quia non et ipsi; tertio¹, pro beneficii continuatione supplicatio: Et ut esset; quarto, supplicationis exauditio, ibi: Propter quod.

(Vers. 1.). Sanctis autem tuis etc. Ita erant Aegyptii in tenebris; autem, pro sed; Sanctis tuis; scilicet Israelitis, secundum illud Levitici undecimo²: « Sancti estote »; maxima erat lux, quia lux exterior corporalis; unde Exodi decimo: « Ubicumque habitabant filii Israel, lux erat »; item lux interior spiritualis; unde Glossa³: « Sanctis tuis, id est Israelitis, quos fides et conscientiae puritas illuminabat »; primae ad Thessalonicenses quinto: « Omnes filii lucis estis »; item lux superior caelestis; Ioannis primo: « Erat lux vera, quae illuminat omnem hominem » etc.; item Malachiae quarto: « Vobis timentibus nomen meum orietur sol iustitiae ». Et horum quidem, scilicet Sanctorum, vocem, humanae collationis vel divinae laudis, inimici audiebant, scilicet Aegyptii; sed figuram non videbant, scilicet propter tenebras impedientes.

Sed contra: Quia existens in tenebris potest videre illum qui est in lumine, et non e converso.

Dicendum, quod hoc verum est, nisi sit impedimentum in eius oculo, vel in ipso medio. Ibi vero erat impedimentum in oculo videntium, quia percussi erant quasi quadam caecitate, et in medio, quia tenebrae densae et palpabiles ibi erant⁴.

Et quia non et, id est etiam, ipsi, scilicet Sancti, per eadem passi erant⁵, « id est easdem plagas », secundum Glossam; magnificabant te, scilicet laudando; Lucae primo: « Magnificat anima mea Dominum »; Ecclesiastici quadragesimo tertio: « Quis magnificabit eum, sicut est ab initio »?

(Vers. 2.). Et qui ante laesi erant, scilicet a Pharaone opprimente eos et flagellante, ut patet Exodi primo⁶. Quia non laedebantur, scilicet plagis inflictis a Deo, gratias agebant tibi; Isaiae quinquagesimo primo: « Gaudium et laetitia invenietur in ea, gratiarum actio et vox laudis ». Et ut esset differentia, scilicet inter ipsos et Aegyptios; te Deum petebant⁷, vel: te Deum orabant, secundum illud Psalmi: « Iudica me, Deus, et discerne causam meam de gente non sancta », sicut et Abraham petebat, ne proderetur iustus sicut impius, Genesis decimo octavo. Vel: differentia, scilicet distantia; hoc Israelitis praestitum fuit, quando « tollens se Angelus stetit inter castra Aegyptiorum et castra Israelis », ut patet Exodi decimo quarto⁸.

(Vers. 3.). Propter quod, scilicet quia beneficio praestito grati erant, conferendo orabant; ardentem columnam ignis habuerunt, scilicet de nocte, ut patet Exodi decimo tertio⁹; ducem ignotae viae, scilicet per desertum, et solem sine laesura, per viam; solem, inquam, boni hospitii, supple: demonstratorem in termino viae; praestitisti; sine laesura, inquam, de die, et hoc, columna nubis aestum solis temperante, ut patet ibidem et supra decimo: « Fuit eis in velamento diei et in luce stellarum nocte », ita quod veniebant ad locum, in quo poterant competenter hospitari et tentoria figere; Isaiae quarto¹⁰: « Creabit Dominus super omnem locum montis Sion, et ubi invocatus est, nubem per diem »; et post: « et erit in umbraculum diei ab aestu ».

Secundo, Aegyptiorum digna punitio.

Digni quidem. Hic ostenditur digna punitio Aegyptiorum Israelitas opprimentium; et primo tangitur quasi epilogando, poena communiter omnium; secundo, specialiter occisorum: Cum cogitarent; tertio, specialiter vivorum et vigilantium: Resonabat; quarto, vivorum dormientium: Cum enim quietum.

(Vers. 4.). Digni quidem illi, scilicet Aegyptii erant, supple: carere luce, quoad privationem sensus, et pati carcerem tenebrarum, quoad privationem motus; qui inclusos custodiebant etc., non permittendo, eos exire de terra Aegypti; Exodi quinto¹¹: « Nescio Dominum, et Israel non dimittam ». Sanctos filios tuos, scilicet Israelitas in te credentes; Ioannis primo: « Dedit eis potestatem filios Dei fieri, p. 223 his qui credunt in nomine eius »; per quos incipiebat, scilicet per illius populi praeparationem ad Legis susceptionem, quia nondum erat data; incorruptum lumen legis saeculo dari. Notandum, quod lex aliquando dicitur lumen, quia illuminat intellectum; Proverbiorum sexto¹: « Mandatum lucerna, et lex lux »; incorruptum, quia purificat vel a corruptione conservat affectum, secundum illud Psalmi: « Eloquium Domini igne examinatum, probatum terrae, purgatum septuplum ».

Cum cogitarent etc. Hic primo tangitur percussio primogenitorum Aegypti; secundo, praescientia percussionis: Illa enim; tertio, evasio Hebraeorum: Suscepta est autem a populo; quarto, ratio evasionis: Absconse enim.

(Vers. 5.). Cum cogitarent, scilicet Aegyptii, iustorum, id est Hebraeorum, occidere infantes, non solum cogitatione simplici, sed etiam progressiva in opus, ut patet Exodi primo². Et uno filio, scilicet Moyse, exposito, scilicet a matre, et liberato, scilicet a filia Pharaonis, ut patet Exodi secundo. In traductionem illorum, id est punitionem Aegyptiorum, vel: in traductionem illorum, id est Hebraeorum, id est, ut educeret eos de Aegypto per Moysen liberatum. Multitudinem filiorum abstulisti, id est universitatem primogenitorum, Exodi duodecimo³. Et pariter, id est simul, illos, scilicet Aegyptios parentes eorum, perdidisti in aqua valida, scilicet submergendo eos in mari rubro, Exodi decimo quarto: « Nec unus quidem superfuit ex eis », et decimo quinto: « Submersi sunt quasi plumbum in aquis vehementibus ».

(Vers. 6.). Illa enim; enim, pro sed; nox, scilicet qua occisa sunt primogenita, cognita est ante a patribus nostris, scilicet Abraham et aliis; unde Genesis decimo quinto⁴: « Scito praenoscens, quod peregrinum futurum sit semen tuum in terra non sua » etc.; vel ipsis Israelitis in Aegypto, Moyse praenuntiante illis, ut patet Exodi duodecimo. Ut vere, id est certitudinaliter, scientes, quibus iuramentis crediderunt, id est quam firmis Dei promissionibus; Genesis vigesimo secundo⁵: « Per memetipsum iuravi, dicit Dominus »; item ad Hebraeos sexto: « Ut per duas res immobiles » etc.; animaequiores essent, scilicet in exspectando impletionem iuramenti.

(Vers. 7.). Suscepta est autem etc., scilicet nocte illa, vel secundum Glossam⁶: « Lex phase », nocte illa, quasi pro magno beneficio, a populo tuo, scilicet Israelitico, ut patet Exodi duodecimo, ubi dicitur: « Feceruntque » etc.; sanitas quidem iustorum, per illam enim salvati sunt Israelitae ab Angelo exterminatore; ut patet Exodi duodecimo; iniustorum autem, scilicet Aegyptiorum, exterminatio, id est per Angelum exterminatorem occisio, ibidem.

(Vers. 8.). Sicut enim laesisti adversarios nostros⁷, scilicet ob eorum peccata occidendo, sic et nos provocans, supple: ad meliora, scilicet ad fidem et Legis susceptionem; Deuteronomii trigesimo secundo: « Sicut aquila provocans ad volandum » etc., magnificasti, scilicet ab illo exterminio magnifice liberando.

(Vers. 9.). Absconse enim, scilicet propter metum Aegyptiorum, secundum Glossam⁸; sacrificabant, scilicet pascha immolando, ut patet Exodi duodecimo. Iusti pueri, scilicet filii, bonorum, scilicet Israelitarum, cum ipsis patribus suis, propter quod meruerunt liberari, Aegyptiorum primogenitis interfectis. Et iustitiae legem, scilicet datam, ibidem, de immolatione phase, quae iusta erat, quia iustificationem per mortem Christi faciendam significabat; item lex dicebatur, quia ligabat ad sui observantiam pro tempore suo. In concordia disposuerunt, id est, concorditer susceperunt et implere proposuerunt et impleverunt; unde in Psalmo⁹: « Congregate illi Sanctos eius, qui ordinant testamentum eius super sacrificia ». Similiter, id est aequanimiter, bona¹⁰ et mala, id est prospera et adversa, recepturos iustos, scilicet se ipsos; repete: disposuerunt, quaecumque Deus vellet inferre; Iob secundo: « Si bona suscepimus de manu Domini, quare autem mala non sustineamus »? Item Lucae decimo sexto: « Recepisti bona in vita tua, et Lazarus similiter mala ». Patrias laudes, id est a patribus institutas et celebratas, decantantes, id est devote cantantes, Deum scilicet p. 224 laudando tam de malis, scilicet poenae, quam de bonis, scilicet gratiae, vel fortunae, vel naturae; in Psalmo¹: « Semper laus eius in ore meo »; semper, id est non solum in prosperitate, sed etiam in adversitate.

Resonabat autem etc. Hic tangitur poena Aegyptiorum viventium et vigilantium, scilicet luctus de morte primogenitorum suorum; et primo tangitur materia luctus; secundo, utilitas lugentium: Simili autem poena; tertio, causa universalitatis: Similiter ergo omnes; quarto, effectus consequens: De omnibus enim etc.

(Vers. 10.). Ita dixi, quod laudes patrias decantabant; resonabat autem, scilicet fortiter per totam terram Aegypti, inconveniens inimicorum vox, id est Aegyptiorum vox auditu horribilis; Exodi duodecimo²: « Ortus est clamor magnus in Aegypto »; et flebilis audiebatur planctus, id est fletus cum planctu; erat autem clamor vocis et fletus oculorum et planctus manuum; flebilis, inquam, planctus ploratorum infantium, id est de infantibus vel pro infantibus, quos plangebant, secundum illud Ieremiae sexto: « Luctum unigeniti fac tibi, planctum amarum ».

(Vers. 11.). Simili autem poena, id est amissione primogeniti sui, servus cum domino afflictus est, in una domo; et popularis homo regi similia passus, scilicet in toto regno Aegypti, Exodi duodecimo³: « Percussit omne primogenitum in terra Aegypti, a primogenito Pharaonis, qui sedebat in solio eius, usque ad primogenitum captivae, quae erat in carcere »; Isaiae vigesimo quarto: « Erit sicut populus, sic et sacerdos; et sicut servus, sic dominus eius ».

(Vers. 12.). Similiter ergo omnes, id est maiores et minores et mediocres, scilicet rex Pharao et domini alii et eorum servi; habebant mortuos innumerabiles, primogenitos omnes, mortuos, inquam, uno nomine mortis, scilicet uno genere, quia divina plaga. Et bene dicit: omnes, quia « non erat domus, in qua non iaceret mortuus », ut habetur Exodi duodecimo⁴. Nec enim etc. Et bene dixi: innumerabiles; nec enim ad sepeliendum, scilicet mortuos, vivi sufficiebant; Ieremiae decimo sexto: « Morientur parvi et grandes, et non sepelientur » etc. Quoniam uno momento, scilicet una hora noctis, quae erat praeclarior natio illorum, id est primogenitorum universitas, qui dignitate praecellunt reliquos filios; exterminata est, id est ab Angelo exterminatore occisa, ut patet Exodi duodecimo⁵.

(Vers. 13.). De omnibus enim, quasi dicat: et merito sic occidebantur primogenita; de omnibus enim, id est pro omnibus plagis prius illatis, non credentes, scilicet Aegyptii, propter beneficia⁶, scilicet eis facta in singularum plagarum relaxatione, ut patet Exodi septimo, octavo, nono, decimo et duodecimo. Tunc cum primum fuit exterminium primogenitorum, scilicet in ultima plaga, spoponderunt, populum Dei se esse, id est promiserunt, se Dei mandatum facere, quod erat de dimissione filiorum Israel; tunc enim dimiserunt eos, ut patet Exodi duodecimo⁷. Vel: spoponderunt etc., id est, promiserunt, se Deo Hebraeorum credere, si liberarentur; Isaiae vigesimo sexto: « Domine, in angustia quaesierunt te »; in Psalmo: « Cum occideret eos, quaerebant eum ».

Cum enim quietum etc. Postquam determinavit de afflictione vigilantium pro morte primogenitorum, hic agit de afflictione dormientium; et primo tangitur afflictionis causa; secundo, poena: Tunc continuo.

(Vers. 14. 15.). Bene dixi: Tunc cum primum fuit exterminium; enim, pro quia; cum quietum silentium continerent⁸ omnia; silentium, scilicet noctis, quae data est ad quiescendum, sicut dies ad operandum; unde primae ad Thessalonicenses quinto: « Qui dormiunt nocte dormiunt ». Et nox in suo cursu iter medium haberet, id est, cum esset medium noctis; unde Exodi duodecimo: « Factum est autem in noctis medio »; et hoc propter improvisionem. — Omnipotens sermo tuus, Domine⁹, id est ordinatio tua et iussus; unde ad Hebraeos quarto: « Vivus est sermo Dei et efficax », scilicet propter resistendi impossibilitatem, exsiliens de caelo, exsiliens dicit propter velocitatem, de caelo, id est in Angelo exterminatore, a regalibus sedibus, scilicet tuis, id est ab Angelorum consortio, in quibus regnas et sedes; in Psalmo¹⁰: « Qui sedes super Cherubin ». Vel: exsiliens de caelo, scilicet a te missus, qui in caelo sedes: « Omnes enim administratorii sunt spiritus in ministerium missi propter eos, qui hereditatem capiunt salutis », ad Hebraeos primo; venit durus, id est implacabilis, debellator, scilicet Aegyptiorum propter eorum obstinationem; in mediam <!-- page 225 --> exterminii terram, id est in terram Aegypti morte primogenitorum exterminandam; prosilivit, scilicet subito.

(Vers. 16.). Gladius acutus, id est gladii acuti officium impleturus per occisionem primogenitorum; ad Hebraeos quarto¹: « Vivus est sermo Dei et efficax et penetrabilior omni gladio ancipiti »; item ad Ephesios sexto: « Gladium spiritus, quod est verbum Dei ». Gladius ergo acutus, propter promptam nocendi facilitatem, insimulatum imperium tuum portans, id est non fictum, sed verum mandatum tuum et potestatem, quia « non est potestas nisi a Deo », ad Romanos decimo tertio². Insimulatum ergo imperium dicitur propter divinam auctoritatem, et stans, propter sententiae immobilitatem. Replevit omnia morte, id est totam terram Aegypti primogenitis mortuis. « Non enim erat domus, in qua non iaceret mortuus », ut patet Exodi duodecimo. Dicit ergo: Replevit omnia etc., propter huius plagae universalitatem.

Sed obiicitur, quia Exodi duodecimo³ dicitur: « Transibo nocte illa per terram Aegypti et percutiam omne primogenitum » etc., non ergo stabat: male ergo dicitur hic: Et stans etc.

Sed dicendum, quod iste status, de quo loquitur hic, opponitur recessui de terra Aegypti, non motui per ipsam terram. Unde vult dicere, quod Angelus, exsequens sermonem vel mandatum de occisione primogenitorum datum, stetit in terra Aegypti, ita quod extra Aegyptum nullus fuit occisus; sed non vult dicere, quin transiret per Aegyptum de domo in domum.

Et usque ad caelum attingebat stans in terra, id est, attingere videbatur, scilicet propter inevitabilitatem, scilicet ne quis evaderet; in Psalmo⁴: « Si ascendero in caelum, tu illic es ». Vel: usque ad caelum etc., hoc dicit, quia ille Angelus in caelo contemplabatur, ministrans in terra, secundum illud Bedae: « Intra Deum currunt, quocumque mittantur »; item Matthaei decimo octavo: « Angeli eorum », scilicet administratores, « in caelis semper vident », per contemplationem, « faciem Patris mei » etc.

Allegorice vero describitur hic adventus Christi in carnem, qui dicitur omnipotens sermo Dei per aeternam generationem, secundum illud Ioannis primo⁵: « In principio erat Verbum »; sed de caelo, a regalibus sedibus venisse per carnis temporalem assumtionem; in Psalmo: « A summo caelo egressio eius »; medio noctis silentio, propter temporis opportunitatem; ad Galatas quarto: « At ubi venit plenitudo temporis » etc. Primum silentium fuit sub lege naturae, et hoc propter ignorantiam infirmitatis; secundum, sub lege Moysi, et hoc propter desperationem sanitatis; tertium, sub lege gratiae, et hoc propter adeptionem salutis⁶. Tanquam durus debellator etc., scilicet propter daemonum expugnationem; Lucae undecimo⁷: « Cum fortis armatus custodit atrium suum, in pace sunt omnia, quae possidet; si autem fortior eo supervenerit » etc. In mediam terram exterminii, id est in medio mundi propter terrae in qua natus est positionem; in Psalmo: « Operatus est salutem in medio terrae ». Imperium Dei secum portasse, propter coomnipotentem Patri Deitatem; Ioannis primo⁸: « Et Deus erat Verbum », scilicet de quo postea subdit: « Et Verbum caro factum est »; item Matthaei ultimo: « Data est mihi omnis potestas » etc. Omnia morte replevisse, propter omnium in morte eius consummationem, secundum illud Ioannis decimo nono: « Consummatum est ». Stans in terra caelum attigisse, quia anima eius in statu viatoris habebat continuam Dei fruitionem; Ioannis tertio: « Nemo ascendit in caelum, nisi qui descendit de caelo, Filius hominis, qui est in caelo ».

(Vers. 17.). Tunc continuo, scilicet ipsa hora occisionis, visus somniorum malorum, id est terribilium, turbaverunt illos, scilicet dormientes; Glossa⁹: « Ut nec vigilantibus nec dormientibus daretur requies ». Et timores insperati, id est subiti, supervenerunt, scilicet illis; Iob septimo¹⁰: « Terrebis me per somnia, et per visiones horrore concuties »; Iob quarto: « In horrore visionis nocturnae, quando solet sopor occupare homines, pavor tenuit me ».

(Vers. 18.). Et alius alibi, scilicet quam alter, proiectus semivivus, id est in extremo vitae suae; propter quam moriebatur causam mortis demonstrabat, scilicet aliis indicando, sicut poterat, scilicet propter duritiam cordis Deo Hebraeorum et Moysi, servo eius, rebellantis; ad Romanos secundo¹¹: « Secundum duritiam tuam et cor impoenitens ». p. 226

(Vers. 19.). Visiones enim, somniorum scilicet, quae illos turbaverunt, haec praemonebant, scilicet causam suae mortis. Ne inscii, quare mala patiebantur, perirent, et sic propter ignorantiam excusarentur de impoenitentia; Isaiae vigesimo octavo¹: « Vexatio dabit intellectum auditui »; Gregorius: « Oculos, quos culpa claudit, poena aperit ».

Tertio, Hebraeorum gravis tentatio.

Tetigit etc. Hic subditur Hebraeorum post suam liberationem gravis tentatio in deserto; et primo ostenditur periculum a parte tentatorum; secundo, modus liberationis a parte Pontificis: Properans enim etc.; tertio, causa vel virtus liberans a parte ornatus pontificalis: In veste etc.; quarto, effectus consecutus parte a Angeli exterminantis: His autem etc.

(Vers. 20.). Tetigit autem etc. Ita puniti sunt Aegyptii nec tantum illi; autem, pro sed; tetigit tunc; tunc, sumitur large, ita quod sit sensus: Tunc, scilicet illo tempore, quo egressi de Aegypto proficiscebantur per desertum, tetigit et iustos, scilicet filios Israel. Tetigit dicit, quia non diu permansit nec in omnibus fuit, tentatio mortis, id est ad mortem ducens. Et commotio in eremo facta est multitudinis, scilicet contra Moysen et Aaron, ita quod fugerunt ad tabernaculum Domini, ut patet Numerorum decimo sexto². Sed non diu permansit ira tua; Habacuc: « Cum iratus fueris, misericordiae recordaberis ».

Properans enim etc. Hic tangit triplicem modum liberationis eorum, scilicet devote orando; secundo, patrum promissa rememorando: Vicit autem; tertio, se personaliter interponendo: Cum enim iam acervatim.

(Vers. 21.). Dicit ergo: Properans enim etc. Bene dixi, quod non diu permansit ira tua; properans enim homo sine querela, scilicet Aaron; unde Numerorum decimo sexto³: « Quod cum audiisset Aaron et cucurrisset ad mediam multitudinem, quam iam vastabat incendium » etc.; properans, in hoc innuitur fervor cordis, sine querela, sanctitas conversationis, deprecari pro populis etc. Talem enim Deus exaudit et non peccatores; unde Ioannis nono⁴: « Peccatores Deus non audit »; Gregorius: « Cum is qui displicet, ad intercedendum mittitur, irati animus ad deteriora provocatur »; deprecari pro populis; deprecatio proprie est de malis amovendis, oratio vero de bonis adipiscendis, sed communiter ponitur unum pro altero. Proferens servitutis suae scutum, orationem etc. Oratio dicitur scutum ratione protectionis; Ezechielis vigesimo⁵: « Quaesivi de eis virum, qui interponeret sepem et staret oppositus contra me ». Servitutis suae dicitur, quia ad hoc servitium tenebatur ratione officii pontificalis; unde ad Hebraeos quinto⁶: « Omnis namque pontifex, ex hominibus assumtus, pro hominibus constituitur »; et postea sequitur: « Debet, quemadmodum pro populo, ita pro semetipso offerre pro peccatis ».

Notandum, quod scutum spiritualiter potest dici fides; unde ad Ephesios sexto⁷: « In omnibus sumentes scutum fidei ». Item, verbum Dei; unde Proverbiorum trigesimo: « Omnis sermo » Domini, vel « Dei, ignitus clypeus est sperantibus in se ». Item, oratio; unde hic: Proferens scutum servitutis suae orationem. Item, aequitas; unde supra quinto⁸: « Sumet scutum inexpugnabile, aequitatem ». Item, eleemosyna; unde Ecclesiastici vigesimo nono: « Super scutum potentis et super lanceam adversus inimicum tuum pugnabit ». Item, patientia; secundi Regum primo: « Ibi abiectus est clypeus fortium » etc. Item, obedientia, de quo primi Machabaeorum decimo quarto: « Haec est aureus clypeus Simonis mnarum mille ».

Et per incensum, id est incensi oblationem, deprecationem allegans, id est allegando proferens; Numerorum decimo sexto⁹: « Obtulit thymiama et stans inter mortuos et viventes pro populo deprecatus est ». Et notandum, quod oratio ponitur pro remissione peccati, deprecatio pro amotione flagelli, incensum pro reconciliatione iudicis offensi. Properans, inquam, homo etc., restitit irae, id est divinae percussioni. Et finem imposuit necessitati, id est humanae afflictioni inevitabili. Ostendens, scilicet facto, non solum verbo, quoniam tuus est famulus, secundum illud Ioannis decimo¹⁰: « Bonus pastor animam suam dat pro ovibus suis »; Ecclesiastici quadragesimo quinto: « Ipsum elegit ab omni vivente offerre sacrificium Deo, incensum » etc. Econtra conqueritur Dominus de praelatis malis Ezechielis decimo tertio: « Non ascendistis ex adverso, neque opposuistis murum pro domo Israel ». p. 227

(Vers. 22.). Vicit autem turbas, id est populum turbatum dividendo et penetrando, non in virtute corporis, sicut Samson Philisthaeos, Iudicum decimo quinto¹; nec armatura potentiae, scilicet armatura potenti et forti, sicut David Goliath, primi Regum decimo septimo; primi Machabaeorum tertio: « Non in multitudine exercitus victoria belli ». Sed verbo, scilicet devotae orationis, illum qui se vexabat, subiecit, scilicet Angelum populum exterminantem, quod reputabat suam vexationem, iuxta illud: « Quis infirmatur, et ego non infirmor » etc., secundae ad Corinthios undecimo². Iuramenta Patrum et testamentum, id est promissionem factam Patribus de danda eis terra promissionis in hereditatem; Genesis duodecimo: « Semini tuo dabo terram hanc »; commemorans, scilicet in sua oratione.

(Vers. 23.). Cum enim etc., quasi dicat: bene dixi, quod vicit turbas etc.; cum enim iam acervatim cecidissent super alterutrum mortui, id est, cum per acervos mortui iacerent unus super alterum; interstitit, id est, inter vivos et mortuos stetit; unde Numerorum decimo sexto³: « Stetit inter mortuos et viventes ». Et amputavit impetum, scilicet ignis consumentis eos; ad Hebraeos undecimo: « Exstinxerunt impetum ignis »; et divisit illam quae ad vivos ducebat viam, scilicet opponendo se igni in medio viae, ne ignis a mortuis ad viventes transiret.

In veste enim etc. Hic tangitur causa liberationis, et primo a parte pontificis; secundo, ex parte Angeli exterminantis: His autem.

(Vers. 24.). In veste enim etc., quasi dicat: ideo praedicta facere potuit; in veste enim poderis, id est tunica talari hyacinthina, « in cuius extremitate erant tintinnabula et mala punica », Exodi vigesimo octavo⁴. Vel secundum Iosephum, totum vestimentum pontificale interius et exterius — poderis, est linea vestis usque ad pedes descendens, unde dicitur a podos⁵ Graece, quod pedis sonat Latine, unde poderis quasi pedibus haerens — in veste poderis intelligitur, quod videtur verius per sequentia. In veste, inquam, poderis, quam habebat, scilicet Aaron, totus erat orbis terrarum, scilicet descriptus, scilicet in signo, quia, sicut dicit Glossa⁶, « byssum terrae deputant Hebraei, quia ex terra gignitur; purpuram mari, quia ex conchis eius tingitur; hyacinthum aëri propter coloris similitudinem; coccum igni et aetheri, scilicet ut pro toto mundo oret Pontifex; siquidem ex terra, aqua, igne et aëre consistit mundus ».

Sed secundum quod exponitur de tunica hyacinthina tantum, quaeritur: quomodo erat in ipsa totus orbis descriptus? Cum enim tota esset ex hyacintho, non videtur in ea aliqua pars mundi descripta nisi solum aer.

Sed dicendum, quod, etsi corpus tunicae erat de hyacintho, tamen in extremitatibus eius erant aliqua ex purpura et bysso et hyacintho et cocco, sicut mala granata et huiusmodi⁷. — Zona repraesentabat oceanum, quia cingit totam terram. Superhumerale vero et duo lapides, qui desuper erant utrumque humerum tegentes, duo hemisphaeria repraesentabant, vel solem et lunam. Mala punica et tintinnabula inferius posita, fulgura et tonitrua; duodecim lapides rationalis, duodecim menses, vel duodecim partes zodiaci. Rationale divinam providentiam et dispositionem. Cidaris cum vitta hyacinthina, caelum. Lamina in fronte Pontificis et nomen Dei scriptum ibi, universa, quae in ipso sunt Dei arbitrio gubernari.

Et parentum magnalia, id est magnae auctoritatis nomina, in quatuor ordinibus lapidum sculpta erant; in rationali enim erant quatuor ordines lapidum pretiosorum; singulis erant inscripta singula nomina duodecim Patriarcharum, ut patet Exodi vigesimo octavo⁸, sicut etiam in fundamentis Ierusalem dicuntur inscripta nomina duodecim Apostolorum, Apocalypsis vigesimo primo. Et magnificentia tua in diademate capitis illius sculpta erat, id est nomen Dei magnificum tetragrammaton, id est ex quatuor litteris, quae sunt: Iod, He, Vau, He⁹, quae significant principium vitae passionis Christi.

(Vers. 25.). His autem, scilicet ornamentis sacris, cessit qui exterminabat, scilicet Angelus vel ignis, cessando non propter ornamenta illa, sed p. 228 propter significatum, scilicet propter futurum ornamentum, id est sacrificium summi Pontificis, scilicet Christi, secundum quod tangit Glossa¹. Et haec extimuit, id est, fecit, quasi timeret, scilicet discedendo; et bene dixi: His cessit etc.; erat enim sola tentatio irae, id est inchoatio, non consummatio, sufficiens, scilicet ad populi correctionem, scilicet cum Pontificis intercessione.

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Chapter XVIII.

Secondly, on the punishments inflicting death.

But to thy saints. After he has treated of the punishments preceding death, here he treats of the punishments inflicting death; and first, of the extermination of their firstborn in Egypt, namely in this chapter; secondly, of their overthrow in the Red Sea, namely in the last chapter. p. 222

On the extermination of the firstborn in Egypt.

In the first is touched first the commendation of the Hebrews, whom they were oppressing; secondly, through their deliverance, the worthy punishing of the Egyptians who were oppressing them: For they indeed were worthy etc.; thirdly, after the deliverance of the Hebrews, a grievous temptation, namely in the desert: Touched.

First, the commendation of the Hebrews.

About the commendation four things are touched: first, the showing of the divine benefit; secondly, for the showing of the benefit, the giving of thanks: And because they also; thirdly¹, for the continuance of the benefit, supplication: And that there might be; fourthly, the hearing of the supplication, there: Therefore.

(Vers. 1.). But to thy saints etc. So were the Egyptians in darkness; but (autem), for sed; to thy saints; namely to the Israelites, according to that of Leviticus, the eleventh²: « Be ye holy »; there was a very great light, because there was the exterior, bodily light; whence Exodus, the tenth: « Wheresoever the children of Israel dwelt, there was light »; likewise the interior, spiritual light; whence the Gloss³: « To thy saints, that is, to the Israelites, whom faith and the pureness of conscience illuminated »; the first to the Thessalonians, the fifth: « You are all the children of light »; likewise the higher, heavenly light; John, the first: « That was the true light, which enlighteneth every man » etc.; likewise Malachias, the fourth: « Unto you that fear my name the sun of justice shall arise ». And their voice indeed, namely of the Saints, voice of human conversation or of divine praise, the enemies heard, namely the Egyptians; but did not see their shape, namely on account of the hindering darkness.

But on the contrary: Because one who is in darkness can see him who is in the lumen^tr., and not the converse.

It must be said that this is true, unless there is a hindrance in his eye, or in the medium itself. But there there was a hindrance in the eye of those seeing, because they had been struck as it were with a certain blindness, and in the medium, because the darkness there was dense and palpable⁴.

And because they also, that is, even, themselves, namely the Saints, had not suffered through the same things⁵, « that is, the same plagues », according to the Gloss; they magnified thee, namely by praising; Luke, the first: « My soul doth magnify the Lord »; Ecclesiasticus, the forty-third: « Who shall magnify him as he is from the beginning »?

(Vers. 2.). And they that before had been wronged, namely by Pharao oppressing and scourging them, as is clear from Exodus, the first⁶. Because they were not hurt, namely by the plagues inflicted by God, they gave thanks to thee; Isaias, the fifty-first: « Joy and gladness shall be found therein, thanksgiving, and the voice of praise ». And that there might be a difference, namely between themselves and the Egyptians; they asked thee, God⁷, or: they prayed thee, God, according to that of the Psalm: « Judge me, O God, and distinguish my cause from the nation that is not holy », as Abraham also asked that the just should not be given up like the impious, Genesis, the eighteenth. Or: a difference, namely a distance; this was afforded to the Israelites when « the Angel, removing, stood between the camp of the Egyptians and the camp of Israel », as is clear from Exodus, the fourteenth⁸.

(Vers. 3.). Therefore, namely because, the benefit being afforded, they were grateful, they prayed by conferring; they had a burning pillar of fire, namely by night, as is clear from Exodus, the thirteenth⁹; for a guide of the way which they knew not, namely through the desert, and a sun without hurt, along the way; a sun, I say, of good entertainment, supply: one showing it at the end of the way; thou gavest; without hurt, I say, by day, and this with the pillar of the cloud tempering the heat of the sun, as is clear in the same place and above, the tenth: « She was to them for a covert by day, and for the light of stars by night », so that they came to a place in which they could fittingly lodge and pitch their tents; Isaias, the fourth¹⁰: « The Lord will create upon every place of mount Sion, and where he is called upon, a cloud by day »; and after: « and it shall be for a shade in the daytime from the heat ».

Secondly, the worthy punishing of the Egyptians.

For they indeed were worthy. Here is shown the worthy punishing of the Egyptians who were oppressing the Israelites; and first is touched, as it were by way of epilogue, the punishment of all in common; secondly, specially of those slain: When they thought; thirdly, specially of the living and waking: There sounded; fourthly, of the living sleeping: For while quiet.

(Vers. 4.). For they indeed were worthy, namely the Egyptians, supply: to be deprived of light, as regards the privation of sense, and to suffer the prison of darkness, as regards the privation of motion; who kept shut up etc., by not permitting them to go out from the land of Egypt; Exodus, the fifth¹¹: « I know not the Lord, neither will I let Israel go ». Thy holy children, namely the Israelites believing in thee; John, the first: « He gave them power to be made the sons of God, p. 223 to them that believe in his name »; by whom was beginning, namely through the preparation of that people for the receiving of the Law, because it had not yet been given; the incorrupt lumen of the law to be given to the world. It is to be noted that the law is sometimes called lumen, because it illuminates the understanding; Proverbs, the sixth¹: « The commandment is a lamp, and the law a light »; incorrupt, because it purifies the affection, or preserves it from corruption, according to that of the Psalm: « The word of the Lord, tried by fire, proved of the earth, purged sevenfold ».

When they thought etc. Here first is touched the striking of the firstborn of Egypt; secondly, the foreknowledge of the striking: For that; thirdly, the escape of the Hebrews: But there was received by the people; fourthly, the reason of the escape: For secretly.

(Vers. 5.). When they thought, namely the Egyptians, to kill the babes of the just, that is, of the Hebrews, not only with a simple thought, but also with one proceeding into deed, as is clear from Exodus, the first². And one son, namely Moses, being cast forth, namely by his mother, and set free, namely by the daughter of Pharao, as is clear from Exodus, the second. Unto the carrying-across of them, that is, the punishing of the Egyptians; or: unto the carrying-across of them, that is, of the Hebrews, that is, that he might lead them out of Egypt through Moses set free. Thou tookest away a multitude of their sons, that is, the whole body of the firstborn, Exodus, the twelfth³. And together, that is, at once, them, namely the Egyptians their parents, thou destroyedst in a mighty water, namely by drowning them in the Red Sea, Exodus, the fourteenth: « There did not so much as one of them remain », and the fifteenth: « They sunk as lead in the mighty waters ».

(Vers. 6.). For that; for (enim), for sed; night, namely in which the firstborn were slain, was known before by our fathers, namely by Abraham and others; whence Genesis, the fifteenth⁴: « Know thou beforehand that thy seed shall be a stranger in a land not their own » etc.; or by the Israelites themselves in Egypt, Moses foretelling it to them, as is clear from Exodus, the twelfth. That truly, that is, with certitude, knowing to what oaths they had trusted, that is, to how firm promises of God; Genesis, the twenty-second⁵: « By my own self have I sworn, saith the Lord »; likewise to the Hebrews, the sixth: « That by two immutable things » etc.; they might be of better courage, namely in awaiting the fulfilment of the oath.

(Vers. 7.). But there was received etc., namely in that night, or, according to the Gloss⁶: « The law of the phase », in that night, as it were for a great benefit, by thy people, namely the Israelite people, as is clear from Exodus, the twelfth, where it is said: « And they did » etc.; the health indeed of the just, for through it the Israelites were saved from the exterminating Angel, as is clear from Exodus, the twelfth; but of the unjust, namely of the Egyptians, the extermination, that is, the slaying by the exterminating Angel, in the same place.

(Vers. 8.). For as thou didst hurt our adversaries⁷, namely by slaying them for their sins, so also calling us forth, supply: to better things, namely to faith and the receiving of the Law; Deuteronomy, the thirty-second: « As the eagle enticing her young to fly » etc., thou didst magnify us, namely by magnificently delivering us from that extermination.

(Vers. 9.). For secretly, namely for fear of the Egyptians, according to the Gloss⁸; they were offering sacrifice, namely by immolating the pasch, as is clear from Exodus, the twelfth. The just children, namely the sons, of good men, namely of the Israelites, together with their fathers themselves, on account of which they merited to be delivered, the firstborn of the Egyptians being slain. And the law of justice, namely given in the same place, concerning the immolation of the phase, which was just, because it signified the justification to be wrought through the death of Christ; likewise it was called law, because it bound to its own observance for its own time. They ordered in concord, that is, they received it concordantly and purposed to fulfil it and fulfilled it; whence in the Psalm⁹: « Gather ye together his saints to him, who set his covenant before sacrifices ». Alike, that is, with equanimity, that the just should receive both good¹⁰ and evil, that is, prosperous and adverse things, namely themselves; repeat: they ordered, whatever God should will to bring upon them; Job, the second: « If we have received good things at the hand of the Lord, why should we not endure evil »? Likewise Luke, the sixteenth: « Thou didst receive good things in thy lifetime, and likewise Lazarus evil things ». The praises of the fathers, that is, instituted and celebrated by the fathers, singing, that is, devoutly singing, namely God p. 224 by praising him both for evil things, namely of punishment, and for good things, namely of grace, or of fortune, or of nature; in the Psalm¹: « His praise shall be always in my mouth »; always, that is, not only in prosperity, but also in adversity.

But there sounded etc. Here is touched the punishment of the Egyptians living and waking, namely the mourning for the death of their firstborn; and first is touched the matter of the mourning; secondly, the usefulness of those mourning: But with like punishment; thirdly, the cause of the universality: So all alike; fourthly, the effect following: For of all etc.

(Vers. 10.). So I said that they were singing the praises of the fathers; but there sounded, namely strongly through the whole land of Egypt, an ill-according cry of the enemies, that is, a cry of the Egyptians horrible to hear; Exodus, the twelfth²: « There arose a great cry in Egypt »; and a lamentable mourning was heard, that is, weeping with mourning; and there was the cry of the voice and the weeping of the eyes and the mourning of the hands; lamentable, I say, the mourning for the bewailed children, that is, about the children or for the children whom they mourned, according to that of Jeremias, the sixth: « Make thee mourning as for an only son, a bitter lamentation ».

(Vers. 11.). But with like punishment, that is, with the loss of his firstborn, the servant was afflicted with the master, in one house; and the common man suffered things like the king, namely in the whole kingdom of Egypt, Exodus, the twelfth³: « He struck every firstborn in the land of Egypt, from the firstborn of Pharao, who sat on his throne, unto the firstborn of the captive woman that was in the prison »; Isaias, the twenty-fourth: « And it shall be as with the people, so with the priest; and as with the servant, so with his master ».

(Vers. 12.). So all alike, that is, the greater and the lesser and the middling, namely king Pharao and the other masters and their servants; had innumerable dead, all the firstborn, dead, I say, with one name of death, namely with one kind, because by a divine plague. And he says well: all, because « there was not a house wherein there lay not one dead », as is had in Exodus, the twelfth⁴. Neither etc. And I said well: innumerable; for neither were the living sufficient to bury, namely the dead; Jeremias, the sixteenth: « Both the great and the little shall die, and they shall not be buried » etc. Because in one moment, namely in one hour of the night, what was the more noble offspring of them, that is, the whole body of the firstborn, who excel the other sons in dignity, was exterminated, that is, slain by the exterminating Angel, as is clear from Exodus, the twelfth⁵.

(Vers. 13.). For of all, as if to say: and deservedly were the firstborn slain thus; for of all, that is, for all the plagues brought on before, not believing, namely the Egyptians, on account of the benefits⁶, namely those done them in the relaxing of the several plagues, as is clear from Exodus, the seventh, eighth, ninth, tenth and twelfth. Then, when first there was the extermination of the firstborn, namely in the last plague, they pledged that they were the people of God, that is, they promised to do the commandment of God, which concerned the letting go of the children of Israel; for then they let them go, as is clear from Exodus, the twelfth⁷. Or: they pledged etc., that is, they promised to believe in the God of the Hebrews, if they were delivered; Isaias, the twenty-sixth: « Lord, in distress they have sought after thee »; in the Psalm: « When he slew them, then they sought him ».

For while quiet etc. After he has determined of the affliction of those waking for the death of the firstborn, here he treats of the affliction of those sleeping; and first is touched the cause of the affliction; secondly, the punishment: Then suddenly.

(Vers. 14. 15.). I said well: Then, when first there was the extermination; for (enim), for quia ("because"); while quiet silence held⁸ all things; silence, namely of the night, which is given for resting, as the day for working; whence the first to the Thessalonians, the fifth: « They that sleep, sleep in the night ». And the night was in the midst of her course, that is, when it was the middle of the night; whence Exodus, the twelfth: « And it came to pass at midnight »; and this on account of unforeseenness. — Thy almighty word, O Lord⁹, that is, thy ordinance and command; whence to the Hebrews, the fourth: « The word of God is living and effectual », namely on account of the impossibility of resisting, leaping down from heaven; leaping he says on account of the swiftness, from heaven, that is, in the exterminating Angel, from the royal thrones, namely thine, that is, from the fellowship of the Angels, in whom thou reignest and sittest; in the Psalm¹⁰: « Thou that sittest upon the cherubims ». Or: leaping from heaven, namely sent by thee, who sittest in heaven: « For they are all ministering spirits, sent to minister for them who shall receive the inheritance of salvation », to the Hebrews, the first; there came a fierce, that is, an implacable, conqueror, namely of the Egyptians on account of their obstinacy; into the midst <!-- page 225 --> of the land of destruction, that is, into the land of Egypt, to be exterminated by the death of the firstborn; he leapt forth, namely suddenly.

(Vers. 16.). A sharp sword, that is, about to fulfil the office of a sharp sword through the slaying of the firstborn; to the Hebrews, the fourth¹: « The word of God is living and effectual, and more piercing than any two-edged sword »; likewise to the Ephesians, the sixth: « The sword of the spirit, which is the word of God ». A sharp sword, then, on account of its ready facility in harming, carrying thy unfeigned command, that is, not feigned, but thy true commandment and power, because « there is no power but from God », to the Romans, the thirteenth². The command, then, is called unfeigned on account of the divine authority, and standing, on account of the immovableness of the sentence. He filled all things with death, that is, the whole land of Egypt with dead firstborn. « For there was not a house wherein there lay not one dead », as is clear from Exodus, the twelfth. He says therefore: He filled all things etc., on account of the universality of this plague.

But it is objected, because in Exodus, the twelfth³, it is said: « I will pass through the land of Egypt that night, and will kill every firstborn » etc.; therefore he was not standing: therefore it is ill said here: And standing etc.

But it must be said that this standing, of which he speaks here, is opposed to withdrawal from the land of Egypt, not to motion through the land itself. Hence he means to say that the Angel, executing the word or the commandment given concerning the slaying of the firstborn, stood in the land of Egypt, so that outside Egypt no one was slain; but he does not mean to say that he did not pass through Egypt from house to house.

And standing on the earth he reached even to heaven, that is, he seemed to reach, namely on account of the inevitability, namely lest any one should escape; in the Psalm⁴: « If I ascend into heaven, thou art there ». Or: even to heaven etc., he says this because that Angel was contemplating in heaven while ministering on earth, according to that saying of Bede: « Within God they run, whithersoever they are sent »; likewise Matthew, the eighteenth: « Their Angels », namely the ministering ones, « in heaven always see », through contemplation, « the face of my Father » etc.

But allegorically there is described here the coming of Christ into the flesh, who is called the almighty word of God by the eternal generation, according to that of John, the first⁵: « In the beginning was the Word »; but to have come from heaven, from the royal thrones, by the temporal assumption of flesh; in the Psalm: « His going out is from the end of heaven »; in the midst of the silence of the night, on account of the fitness of the time; to the Galatians, the fourth: « But when the fulness of the time was come » etc. The first silence was under the law of nature, and this on account of the ignorance of infirmity; the second, under the law of Moses, and this on account of the despair of health; the third, under the law of grace, and this on account of the attaining of salvation⁶. As a fierce conqueror etc., namely on account of the overthrowing of the demons; Luke, the eleventh⁷: « When a strong man armed keepeth his court, those things are in peace which he possesseth; but if a stronger than he come upon him » etc. Into the midst of the land of destruction, that is, in the midst of the world, on account of the position of the land in which he was born; in the Psalm: « He hath wrought salvation in the midst of the earth ». To have carried with him the command of God, on account of the Godhead co-omnipotent with the Father; John, the first⁸: « And the Word was God », namely, of whom he afterwards adds: « And the Word was made flesh »; likewise Matthew, the last: « All power is given to me » etc. To have filled all things with death, on account of the consummation of all things in his death, according to that of John, the nineteenth: « It is consummated ». Standing on the earth to have reached heaven, because his soul, in the state of a wayfarer, had the continual fruition of God; John, the third: « No man hath ascended into heaven, but he that descended from heaven, the Son of man who is in heaven ».

(Vers. 17.). Then suddenly, namely in the very hour of the slaying, visions of evil dreams, that is, of terrible ones, troubled them, namely sleeping; the Gloss⁹: « So that neither to the waking nor to the sleeping should rest be given ». And unlooked-for fears, that is, sudden ones, came upon, namely them; Job, the seventh¹⁰: « Thou wilt frighten me with dreams, and terrify me with visions »; Job, the fourth: « In the horror of a vision by night, when deep sleep is wont to hold men, fear seized upon me ».

(Vers. 18.). And one thrown elsewhere, namely than another, half dead, that is, at the extremity of his life; showed the cause of the death of which he was dying, namely by indicating it to others as he could, namely on account of the hardness of a heart rebelling against the God of the Hebrews and against Moses, his servant; to the Romans, the second¹¹: « According to thy hardness and impenitent heart ». p. 226

(Vers. 19.). For the visions, namely of the dreams, that troubled them, foreshowed these things, namely the cause of their death. Lest they should perish not knowing why they suffered evils, and so be excused of impenitence on account of ignorance; Isaias, the twenty-eighth¹: « Vexation alone shall make you understand what you hear »; Gregory: « The eyes which fault closes, punishment opens ».

Thirdly, the grievous temptation of the Hebrews.

Touched etc. Here is added the grievous temptation of the Hebrews in the desert after their deliverance; and first is shown the peril on the part of those tempted; secondly, the manner of the deliverance on the part of the Pontiff: For hastening etc.; thirdly, the cause or delivering power on the part of the pontifical adornment: In the robe etc.; fourthly, the effect that followed, on the part [so printed: parte a for a parte] of the exterminating Angel: But to these etc.

(Vers. 20.). But it touched etc. So were the Egyptians punished, and not they only; but (autem), for sed; it touched then; then is taken broadly, so that the sense is: Then, namely at that time when, having gone out of Egypt, they were journeying through the desert, it touched the just also, namely the children of Israel. He says touched, because it did not last long nor was it in all, the temptation of death, that is, leading to death. And there was made a disturbance of the multitude in the wilderness, namely against Moses and Aaron, so that they fled to the tabernacle of the Lord, as is clear from Numbers, the sixteenth². But thy wrath did not long continue; Habacuc: « When thou art angry, thou wilt remember mercy ».

For hastening etc. Here he touches the threefold manner of their deliverance, namely by praying devoutly; secondly, by recalling the promises of the fathers: But he overcame; thirdly, by interposing himself in person: For when now in heaps.

(Vers. 21.). He says therefore: For hastening etc. I said well that thy wrath did not long continue; for a blameless man, hastening, namely Aaron; whence Numbers, the sixteenth³: « And when Aaron had heard this, and had run to the midst of the multitude, which the burning fire was now destroying » etc.; hastening, in this is intimated the fervour of the heart; blameless, the holiness of conversation; to make deprecation for the peoples etc. For such a one God hears, and not sinners; whence John, the ninth⁴: « God doth not hear sinners »; Gregory: « When one who displeases is sent to intercede, the mind of the angry one is provoked to worse things »; to make deprecation for the peoples; deprecation is properly for the removing of evils, but prayer for the obtaining of goods, though commonly the one is set for the other. Bringing forth the shield of his service, prayer etc. Prayer is called a shield by reason of protection; Ezechiel, the twentieth [so printed; the passage is Ezech. 22:30]⁵: « I sought among them for a man that might set up a hedge, and stand in the gap before me ». It is called of his service, because he was bound to this service by reason of the pontifical office; whence to the Hebrews, the fifth⁶: « For every high priest taken from among men is ordained for men »; and afterwards there follows: « He ought, as for the people, so also for himself, to offer for sins ».

It is to be noted that the shield can spiritually be called faith; whence to the Ephesians, the sixth⁷: « In all things taking the shield of faith ». Likewise, the word of God; whence Proverbs, the thirtieth: « Every word » of the Lord, or « of God, is fire tried; he is a buckler to them that hope in him ». Likewise, prayer; whence here: Bringing forth the shield of his service, prayer. Likewise, equity; whence above, the fifth⁸: « He will take equity for an invincible shield ». Likewise, almsgiving; whence Ecclesiasticus, the twenty-ninth: « Better than the shield of the mighty, and better than the spear, it shall fight for thee against thy enemy ». Likewise, patience; the second of Kings, the first: « There was cast away the shield of the valiant » etc. Likewise, obedience, of which the first of Machabees, the fourteenth: « This is the golden shield of Simon, of a thousand pounds ».

And by incense, that is, the offering of incense, alleging deprecation, that is, bringing it forth by alleging; Numbers, the sixteenth⁹: « He put on incense, and standing between the dead and the living, he made deprecation for the people ». And it is to be noted that prayer is set for the remission of sin, deprecation for the removal of the scourge, incense for the reconciliation of the offended judge. Hastening, I say, the man etc., withstood the wrath, that is, the divine striking. And put an end to the necessity, that is, to the inevitable human affliction. Showing, namely by deed, not only by word, that he was thy servant, according to that of John, the tenth¹⁰: « The good shepherd giveth his life for his sheep »; Ecclesiasticus, the forty-fifth: « He chose him out of all men living, to offer sacrifice to God, incense » etc. On the contrary the Lord complains of evil prelates in Ezechiel, the thirteenth: « You have not gone up to face the enemy, nor have you set up a wall for the house of Israel ». p. 227

(Vers. 22.). But he overcame the throngs, that is, the disturbed people, by dividing and penetrating them, not by strength of body, as Samson the Philistines, Judges, the fifteenth¹; nor by the armour of power, namely by powerful and strong armour, as David Goliath, the first of Kings, the seventeenth; the first of Machabees, the third: « The success of war is not in the multitude of the army ». But with a word, namely of devout prayer, he subdued him that was harassing them, namely the Angel exterminating the people, which he reckoned his own harassment, according to that: « Who is weak, and I am not weak? » etc., the second to the Corinthians, the eleventh². The oaths of the Fathers and the covenant, that is, the promise made to the Fathers of giving them the land of promise for an inheritance; Genesis, the twelfth: « To thy seed will I give this land »; calling to mind, namely in his prayer.

(Vers. 23.). For when etc., as if to say: I said well that he overcame the throngs etc.; for when the dead were now fallen down in heaps one upon another, that is, when the dead lay in heaps one upon another; he stood between, that is, he stood between the living and the dead; whence Numbers, the sixteenth³: « He stood between the dead and the living ». And cut off the assault, namely of the fire consuming them; to the Hebrews, the eleventh: « They quenched the violence of fire »; and divided the way which led to the living, namely by setting himself against the fire in the middle of the way, lest the fire should pass from the dead to the living.

For in the robe etc. Here is touched the cause of the deliverance, and first on the part of the pontiff; secondly, on the part of the exterminating Angel: But to these.

(Vers. 24.). For in the robe etc., as if to say: therefore he was able to do the aforesaid things; for in the robe of the poderis, that is, the hyacinth tunic reaching to the ankles, « at the hem of which were little bells and pomegranates », Exodus, the twenty-eighth⁴. Or according to Josephus, the whole pontifical vesture, inner and outer — poderis is a linen garment descending to the feet, whence it is named from podos⁵ in Greek, which in Latin sounds pedis ("of the foot"), whence poderis, as it were clinging to the feet — is understood by the robe of the poderis, which seems the truer from what follows. In the robe, I say, of the poderis, which he wore, namely Aaron, was the whole world, namely described, namely in sign, because, as the Gloss says⁶, « the Hebrews assign the fine linen to the earth, because it is produced from the earth; the purple to the sea, because it is dyed from its shells; the hyacinth to the air on account of the likeness of colour; the scarlet to fire and the ether, namely that the Pontiff might pray for the whole world; since the world consists of earth, water, fire and air ».

But according as it is expounded of the hyacinth tunic only, it is asked: how was the whole world described in it? For since it was wholly of hyacinth, no part of the world seems to be described in it except the air alone.

But it must be said that, although the body of the tunic was of hyacinth, yet at its extremities there were some things of purple and fine linen and hyacinth and scarlet, as the pomegranates and the like⁷. — The girdle represented the ocean, because it girds the whole earth. But the superhumeral and the two stones which were upon it, covering either shoulder, represented the two hemispheres, or the sun and the moon. The pomegranates and little bells placed below, the lightnings and thunders; the twelve stones of the rational, the twelve months, or the twelve parts of the zodiac. The rational, the divine providence and disposition. The mitre with the hyacinth fillet, the heaven. The plate on the forehead of the Pontiff and the name of God written there, that all things which are in it are governed by the will of God.

And the great things of the parents, that is, names of great authority, were graven in the four rows of the stones; for in the rational there were four rows of precious stones; on each were inscribed the several names of the twelve Patriarchs, as is clear from Exodus, the twenty-eighth⁸, as also on the foundations of Jerusalem the names of the twelve Apostles are said to be inscribed, Apocalypse, the twenty-first. And thy magnificence was graven upon the diadem of his head, that is, the magnificent name of God, the tetragrammaton, that is, of four letters, which are: Iod, He, Vau, He⁹, which signify the principle of life of the passion of Christ.

(Vers. 25.). But to these, namely to the sacred ornaments, he that was exterminating gave place, namely the Angel or the fire, ceasing not on account of those ornaments, but p. 228 on account of what they signified, namely on account of the ornament to come, that is, the sacrifice of the high Pontiff, namely Christ, according as the Gloss touches it¹. And was afraid of these, that is, he acted as if he feared, namely by departing; and I said well: To these he gave place etc.; for the temptation alone of wrath, that is, its beginning, not its consummation, was sufficient, namely for the correction of the people, namely with the intercession of the Pontiff.

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