Cap. 3, Vers. 1-19
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/16/d/3/q/bon-sap-c3
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### Chapter III.

#### *Secondly, he provokes to the likeness of the just in two ways.*

In the preceding things he drew back from the imitation of the wicked; here he provokes *to the imitation of the good,* and first through *the commendation of their state;* secondly, through *the reprobation of the opposite state,* there: *But the impious, according to the things they have thought* etc.

#### First he provokes through the commendation of their state, in two ways.

In the first part, on the side of the retribution of the just, there is touched on first their *deliverance from evil;* secondly their *rewarding in good: The just shall shine* etc.

In the first, there is touched on first their deliverance from the evil *of eternal damnation;* secondly, from the evil *of temporal death,* there: *In the sight of the unwise they seemed* etc.; thirdly, from the evil *of present vexation* or tribulation: *And though in the sight of men they suffered torments.*

(V. 1.). *But the souls of the just are in the hand of God* etc. Rabanus continues thus: « In the former chapter the sentence of the wicked was expressed, which they uttered against Christ; now their folly is condemned, because they think that the Saints perish whom they slaughter for confessing him ». But it can be continued in this manner: Well did I say that « they imitate » the devil « who are of his side ». *But,* for however; *the souls of the just* etc., « that is, of the Martyrs », according to the Gloss; which is true also of the other just, but the Martyrs are called just specially, because « he is just who neglects loss for the sake of a friend », as is had in Proverbs, the twelfth; and this the Martyrs chiefly do, because for Christ they neglect the loss of things and of carnal friends and even of their own bodies, as is plain in Hebrews, the eleventh. *Of the just,* I say, *the souls;* he does not say *bodies,* because « the earth », that is, the body made of earth, « is given into the hands of the impious », Job, the ninth. He does not say *temporal things;* Job, the first: « Behold, all that he hath is in thy hand » etc. But *the souls are in the hand of God,* that is, in his protection, and therefore they are secure; the Psalm: « He that dwelleth in the aid of the Most High » etc.; John, the tenth: « No man shall pluck them out of my hand ». *And the torment of death shall not touch them,* namely « of eternal » death, as the Gloss says; whence Job, the fifth: « In six troubles he shall deliver thee, and in the seventh evil shall not touch thee », that is, the torment of gehenna. This torment is described in Job, the twenty-fourth: « He shall pass from the snow waters to excessive heat »; likewise in the Psalm: « He shall rain snares upon sinners, fire » etc. Now by the name of *death,* taken in its generality, eternal death is understood here, because that is true death; but *temporal* death is as it were a shadow of death; for it is a certain passage to life, according to that of John, the fifth: « He cometh not into judgement », namely of condemnation, « but is passed from death to life ».

(V. 2.). *In the eyes of the unwise they seemed* etc. It is to be noted that the wicked and unbelieving reckon the death of the Saints a *death* in the separation of the conjunction of soul and body, an *affliction* in the pain of the conjoined, an *extermination* in the perdition of the soul, which they reckon perishes with the body; *the way of extermination* as to the subsequent incineration of the body. According to this it is read thus: *They seemed,* that is, the just, *in the eyes of the unwise to die,* namely by eternal death, when nevertheless they pass to a better life. Whence Augustine: « So great a grace has God bestowed on the Christian faith, that death, which is admitted to be contrary to life, should become the instrument through which there is a passage to life ». *In the eyes,* he says, *of the unwise,* who « have set their eyes bowing down to the earth », that is, who consider only present things and not things to come; and

therefore to such men they seem to die outright, but in the eyes of *the wise* they seem to be born, on account of which the death of the Saints is called their *birthday,* according to that of Job, the eleventh: « When thou shalt think thyself consumed, thou shalt rise as the day star ». *And reckoned,* namely by the impious, *as an affliction,* namely a mere affliction without any usefulness, *was the going out of them,* from the body, when nevertheless it is a consolation to them, according to that of Philippians, the first: « Having a desire to be dissolved and to be with Christ »; Bernard: « The Saints have death in desire, life in patience ». But to the reprobate *the going out* of their death *is an affliction,* and this because, as the same Bernard says, « they have pain in the going out, horror in the passage, shame in the sight of God ».

(V. 3.). *And from the just way,* that is, from the way of justice, *they went away into extermination*; the Gloss: « That is, in the reckoning of the wicked », because « they think the palm of martyrdom an affliction and an extermination », that is, a withdrawal into nothing as to the soul, which they think is reduced to nothing; and repeat: *the just went away,* in the reckoning of the impious, *into the way of extermination,* that is, incineration, as to the body; which extermination or way of extermination *is from us,* that is, from our first parents; Romans, the fifth: « By one man death entered into the world ». Or: he calls *extermination* temporal death, because it shuts out from the present life; but *the way of extermination* he calls eternal death, because it shuts out from eternal life; Baruch, the third: « They are exterminated, and are gone down to hell ». And with this, there one passes or goes from deadly punishment into deadly punishment, according to that of Job, the twenty-fourth: « He shall pass from the snow waters to excessive heat ». Such men err in so reckoning; whence below, the fifth: « We fools esteemed their life madness, and their end without honour ». *But they are in peace;* the Gloss: « Of perpetual rest, now in hope, at last in reality »; the Apocalypse, the fourteenth: « From henceforth now, saith the Spirit, that they may rest from their labours ». For the term of the just is peace; whence Isaias, the thirty-second: « The work of justice shall be peace ».

*And though in the sight of men* etc. Here is touched on the deliverance from the evil *of present vexation,* and first deliverance *in hope;* secondly *in reality,* there: *Vexed in few things* etc.; thirdly *the cause* of both, there: *Because God hath tempted them* etc.

(V. 4. 5.). It is said therefore: *Though,* for although, *in the sight of men;* the Gloss: « Because in the sight of God a crown of glory »; *they suffered torments,* namely various and grievous ones, as is plain in the Martyrs, of whom in Hebrews, the eleventh: « They were stoned, they were cut asunder » etc. *Their hope,* namely of the just, according to that of Proverbs, the fourteenth: « The just hopeth in his death »; *is full of immortality,* of immortality, I say, not such as was the immortality of *our first parents,* namely with the possibility of dying; not such as that of *the damned* in hell, namely with a perpetual desire of dying; the Apocalypse, the ninth: « They shall desire to die, and death shall fly from them »; not such as that of *little children* in limbo, namely with the lack of the glorious life, but such as that of *the Blessed* in heaven; Romans, the fifth: « We glory in the hope of the glory of the sons of God ». — And deservedly do they hope, because, *vexed in few things,* the Gloss: « Bodily »; *in many they shall be well disposed;* Matthew, the twenty-fifth: « Because thou hast been faithful over a few things, I will place thee over many things »; Luke, the twenty-second: « I dispose to you a kingdom » etc. But what these many things are is said in Isaias, the sixty-fourth: « The eye hath not seen, O God, besides thee, what things thou hast prepared for them that wait for thee ».

But there is a doubt about what he says: *Vexed in few things* etc., because it is said in Hebrews, the eleventh: « They were stoned, they were cut asunder » etc.

It must be said that their torments were many in themselves, but few in comparison: first in

comparison *with their own reckoning,* according to that of Genesis, the twenty-ninth: « They seemed to him », namely to Jacob, « but a few days, because of the greatness of his love ». Secondly, *with the passion of Christ;* Lamentations, the first: « O all ye that pass by the way »! likewise in the Psalm: « Swallowed up, joined to the rock », namely to Christ, « have been their judges », that is, the Apostles themselves and the other Martyrs. Thirdly, in comparison *with the future reward;* Romans, the eighth: « The sufferings are not worthy » etc.; likewise the second to the Corinthians, the fourth: « That which is at present momentary and light of our tribulation worketh for us above measure exceedingly an eternal weight of glory ». Fourthly, in comparison *with eternal affliction;* Job, the sixth: « They that fear the hoary frost, the snow shall fall upon them ». Fifthly, in comparison *with debt* and *obligation,* that is, of the punishment owed for things *omitted* and of the obligation for things *committed;* the Psalm: « What shall I render to the Lord for all the things that he hath rendered to me »?

*Because God hath tempted them* etc. Here is touched on *the cause* of the aforesaid, and first their *chastisement;* secondly, their *purgation,* there: *As gold in the furnace* etc.; thirdly, *the future remuneration,* there: *And in time there shall be* etc.

Well did I say that *in many they shall be well disposed, because God hath tempted them;* the Gloss: « That is, he chastised them with various tribulations »; the second to the Corinthians, the sixth: « As chastised, and not killed ».

**But on the contrary:** « God tempteth no man », as is had in James, the first.

It must be said that he does not tempt *in order to learn,* as man does; Daniel, the first: « Tempt us, we beseech thee » etc.; nor *in order to deceive,* as the devil does; Matthew, the fourth: « The tempter coming said to him » etc.; likewise the first to the Corinthians, the seventh: « Lest satan tempt you »; but *in order to instruct,* as a teacher does a disciple; the Psalm: « Prove me, O Lord, and tempt me » etc.

*And he found them worthy of himself,* namely « of the participation of his beatitude », which is acquired through tribulations; whence Acts, the fourteenth: « Through many tribulations we must enter into the kingdom of heaven »; likewise Tobias, the third: « If he be in trial, he shall be crowned ».

(V. 6.). *As gold in the furnace he hath proved them,* namely on the side of the soul, purging them by the fire of tribulations, but not consuming them; the Gloss: « As gold in the furnace is not burned, but proved, so the Martyrs do not fail, but are prepared for glory »; Ecclesiasticus, the second: « Gold and silver are tried in the fire, but acceptable men in the furnace of humiliation », which namely is through present tribulations; Job, the twenty-third: « He hath tried me as gold that passeth through the fire ». *And as a victim of a holocaust,* which is wholly burned in the sacrifice of the Lord's body; *he hath received them,* namely on the side of the body, by approving or accepting their devotion; Romans, the twelfth: « That you present your bodies a living sacrifice, holy, pleasing unto God ». *And in time,* namely of retribution; the Gloss: « The death of the Saints is not perpetual, but in the day of judgement there is copious remuneration »; *there shall be regard of them,* that is, they shall be regarded by God, namely with the eye of mercy, which the Psalmist asked for, saying: « Look upon me, and have mercy on me ». *Regard,* I say, *of them,* that is, of the just, who now seem to be *forsaken* by God, according to that of the Psalm: « O God, my God, look upon me: why hast thou forsaken me »? likewise, *despised,* according to that of the Psalm: « Why turnest thou thy face away »?

*The just shall shine* etc. After he has treated of deliverance from evil, here he adds concerning *rewarding in good,* first, as to *the stole of the body;* secondly, as to *the honour of judiciary power,* there: *They shall judge nations* etc.; thirdly, as to *the glory of divine fruition,* there: *They that trust in him* etc.

(V. 7.). Well did I say that *in time there shall be regard of them,* because *the just shall shine,* namely by the dowry of *clarity* in the judgement as to the substance of the body, according to that of Matthew, the thirteenth: « Then shall the just shine as the sun »; but the sun shall shine sevenfold more than now; whence Isaias, the thirtieth: « The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold ». *And like sparks they shall run to and fro,* that is, able to run about through the dowry of *agility,* and this as to the operation or motion of the body, according to that of Isaias, the fortieth: « They that hope in the Lord shall renew their strength, they shall take wings as eagles »; Augustine: « Where the spirit wills, there at once will the body be also ». *Like sparks,* I say, *among the reeds,* which they set alight and consume. *The reeds* he calls

here the company of the reprobate, because it is outwardly splendid through pretence, inwardly empty of truth, laden with no fruit of good work, constantly watered by the marsh of carnal concupiscence, tossed by the wind of pride, fit for eternal burning. Among these *reeds* the Saints are said *to run to and fro,* trampling them down; Malachias, the last: « You shall tread down the impious ». But in *the spark* the four dowries of the body can be noted, namely on account of its fiery *clarity, subtlety, agility,* and *active power,* through which impassibility can be understood.

(V. 8.). *They shall judge nations.* This is said specially of the perfect Saints, who *shall judge* and shall not be judged. For there will be four orders in the judgement, as the Gloss says on that of the Psalm: « The impious shall not rise again in judgement ».

But how shall the Saints judge, since it is written in John, the fifth: « The Father hath given all judgement to the Son »?

It must be said that there is a judgement *of authority,* by which the whole Trinity will judge; *of discussion,* by which Christ the man alone; *of assessorial dignity,* by which only the more perfect Saints; *of approbation,* by which all the good; *of comparison,* by which the good, that is, the less evil; Matthew, the twelfth: « The men of Ninive shall rise in judgement with this generation and shall condemn it ».

*And they shall rule over peoples,* namely after the judgement; the Apocalypse, the fifth: « We shall reign on the earth », that is, over the earthly. Or: *they shall rule over peoples,* after death; Matthew, the fifteenth: « The whelps eat of the crumbs that fall from the table of their masters », that is, we of the benefits of the Blessed. *And there shall reign,* with them, or in them, *their Lord,* namely Christ; the Apocalypse, the nineteenth: « King of kings » etc.; *for ever;* Luke, the first: « Of his kingdom there shall be no end »; the Psalm: « Thy kingdom is a kingdom of all ages ».

*They that trust in him.* Here he touches on *the glory of fruition;* and he touches on it in three things, namely in *the cognition of truth,* in *the inherence of goodness,* there: *And the faithful in love;* in *the perfection of comprehension,* there: *For gift and peace is* etc.

(V. 9.). He says therefore: *They that trust* etc., as if he said, not only shall they judge, but also *they that trust in him,* namely God, in the present, according to that of the Psalm: « They that trust in the Lord shall be as mount Sion »; *shall understand the truth,* by open vision; the first of John, the third: « We shall see him as he is »; the Gloss: « According to true confidence is given the understanding of truth ». *And the faithful in love,* that is, loving him faithfully and inseparably, as the Apostle, who said: « Who shall separate us from the charity of Christ » etc., Romans, the eighth; Ecclesiasticus, the sixth: « Nothing can be compared to a faithful friend »; *shall rest in him;* the Gloss: « Because in the future they shall not be able to be torn away from the fellowship of him whom here they already held by faith and hope ». There will follow, therefore, upon the intelligence of faith rest in God through love. *For gift;* the Gloss: « Of eternal satiety »; the Psalm: « I shall be satisfied when thy glory shall appear »; likewise: « They shall be inebriated with the plenty of thy house ». *And peace,* « eternal », according to the Gloss; Isaias, the thirty-second: « My people shall sit in the beauty of peace »; likewise Philippians, the fourth: « And the peace of God, which surpasseth all understanding »; *is to his elect,* the Saints, whom God has chosen out of this world; John, the fifteenth: « You have not chosen me, but I have chosen you out of the world ». — This can also be expounded of *present merit,* which consists in the cognition of truth through faith, in the conformity of the human and the divine will through love, so that *gift* is referred to the cognition of faith, and *peace* to the tranquillity of love.

#### Secondly he provokes to the likeness of the just through the reprobation of the opposite state, in three ways.

*But the impious, according to the things they have thought* etc. Here he sets down *the reprobation of the opposite state;* and first he shows that the error of the impious concerning *their own impunity* is false; secondly, that their opinion concerning *the reward of the continent life* is erroneous, there: *For happy is the barren;* thirdly, concerning *the penalty of incontinence,* there: *But the children of adulterers* etc.

In the first part he touches first on the *punishing of them in themselves;* secondly, *the equity of the punishing,* there: *For wisdom and discipline* etc.; thirdly, *the punishing overflowing even into their own,* there: *Their women are senseless* etc.

(V. 10.). There follows therefore: *But the impious* etc. Well did I say that the just shall be so rewarded; *but,* for however; *the impious, according to the things they have thought,* that is, by the merit of evil thoughts, words and

deeds proceeding from their evil thoughts; *shall have reproof,* « that is, punishment », as the Gloss says; whence it says: « When the just shall enter into rest, the impious shall go into eternal punishment ». *Who have neglected the just,* in the neuter, « that is, justice »; or in the masculine, *the just one,* « that is, God himself », according to the Gloss, and this by omitting the good; Jeremias, the forty-eighth, according to another reading: « Cursed be he that doth the work of the Lord negligently »; Seneca: « Grievous is the loss that comes about through negligence ». *And have revolted from the Lord,* by openly committing evil; Jeremias, the second: « Know thou and see that it is an evil and a bitter thing for thee to have left thy God »; *evil,* on account of the punishment of loss; *bitter,* on account of the punishment of sense; the Gloss says: « They withdraw from the Lord who cast away discipline and wisdom »; and this is very evil.

(V. 11.). *For wisdom* etc. *For,* that is, because; *he who casts away,* the Gloss: « By working evil », *wisdom,* concerning eternal things, *discipline,* concerning temporal things; or rather: *wisdom,* of faith, *discipline,* of morals; *is unhappy,* namely his person, that is, unworthy of happiness. But on the contrary « blessed is the man that findeth wisdom », Proverbs, the third; and therefore in the same place: « My son, reject not the discipline of the Lord »; likewise Hebrews, the twelfth: « Neglect not the discipline of the Lord ». *And empty is,* namely in effect, *their hope,* the present one; the Gloss: « By which they thought that temporal things would be eternal, and that sins would go unpunished »; Ecclesiasticus, the thirty-fourth: « The hope of a man void of understanding is vain and deceitful ». *And their labours,* in enduring, *without fruit;* the Gloss: « Of eternal reward »; Ecclesiastes, the tenth: « The labour of fools shall afflict them ». On the contrary it is said to the just man: « For thou shalt eat the labours of thy hands: blessed art thou, and it shall be well with thee ». From this it is plain that the life of the impious is laborious; whence below, the fifth: « We have walked through hard ways », but fruitless ones; whence Habacuc, the second: « For the people shall labour in a great fire, and the nations in vain, and they shall faint ». *And their works unprofitable,* in acting; *unprofitable,* « because they do not merit the heavenly habitation », as the Gloss says; Galatians, the fifth: « They who do such things shall not obtain the kingdom of God ». — From the aforesaid it is plain that such men obtain four evils, which are: unhappiness of the person, emptiness of hope, fruitlessness of labour, unprofitableness of work, or demeritorious work.

(V. 12. 13.). *Their women* etc., as if he said: not only they themselves, but also *their women,* that is, their wives, *are senseless,* that is, lacking wisdom; *and their sons most wicked,* because imitators of their fathers' crime, of crime, I say, against themselves and against their neighbour and against God, and therefore most wicked. — *Cursed is their creature,* « that is, their making, according to the Gloss; for wisdom does not curse the things that God created by blessing, but shows the operation of the reprobate to be worthy of eternal curse ».

According to the Gloss these things can be expounded *allegorically* of heretics, so that we say: *Women,* « that is, carnal pleasures, or depraved interpretations or dogmas »; and *sons,* « that is, depraved works »; and *their creature,* that is, their disciples. — Or: *cursed is the creature,* not simply, but *theirs,* inasmuch as it comes into their abuse.

*For happy is the barren* etc. Here he shows *the reward of the continent life,* which the reprobate thought to be nothing; and first he shows it on the side of the *female* sex; secondly, on the side of the *male* sex: *And the eunuch* etc.

He says therefore: *For* etc., as if: well did I say that their women and the sons procreated from their lust are cursed, for on the contrary *happy is the barren,* that is, she who is chaste in body; and he sets down *the consequent* for *the antecedent; and undefiled,* in mind; Luke, the twenty-third: « Blessed are the barren, and the wombs that have not borne »; *who has not known,* by the knowledge of experience, *the bed in transgression,* « of adultery », says the Gloss. But how great the sin of adultery is, is touched on in Ecclesiasticus towards the end, as it were throughout, and in Proverbs, the sixth: « The fault is not so great when a man hath stolen » etc.; and further on: « But he that is an adulterer, for the folly of his heart shall destroy his own soul ». — The Gloss also expounds this of *spiritual adultery,* saying: « *Happy* is the soul chaste and continent, which is polluted neither by heresy nor by idolatry ». *She shall have fruit;* the Gloss: « The fruit of eternal beatitude », namely either the thirtyfold, which is owed to the married, or the sixtyfold, which to widows, or the hundredfold, which to virgins. Of this manifold fruit it is said in the parable

of the seed, Luke, the eighth: « And being sprung up, it yielded fruit, another a hundredfold » etc. *In the regard of holy souls;* the Gloss: « In the day of judgement, when God shall regard holy souls by rewarding them, and they shall regard him by contemplating ».

(V. 14.). *And the eunuch* etc. Here, on the side of the *male* sex, there is touched on first the *merit* of continence; secondly the *reward,* there: *There shall be given* etc.; thirdly, *the reason for the reward: For of good labours* etc.

(V. 14.). There follows therefore: *And the eunuch,* « who namely has made himself a eunuch for the kingdom of heaven », Matthew, the nineteenth. *Who has not wrought iniquity with his hands,* that is, has not committed the sin of incontinence in deed, but is clean *in body. Nor thought most wicked things against God,* that is, has not sinned by consent or will, but is clean *in heart;* for both cleannesses are required; whence Augustine: « Where the Lord, judging, shall find corruption of the mind, he will condemn the incorruption of the body as well ». *The eunuch,* I say, such a one, repeat: *is happy,* now in hope, but at last in reality. *For there shall be given to him,* namely in the present, *the chosen gift of faith; of faith,* I say, which beatifies in hope, according to that of John, the twentieth: « Blessed are they that have not seen, and have believed ». He calls the gift of faith a *chosen gift,* because it is given by divine election and makes men elect; Philippians, the first: « Unto you it is given, not only to believe in him, but also to suffer for him ». *And a lot,* that is, a portion in the future, *in the temple of God;* the Gloss: « In heaven »; the Psalm: « The Lord is in his holy temple; the Lord's throne is in heaven ».

**But on the contrary:** Because in the Apocalypse, the twenty-first: « I saw no temple therein », namely in the city above.

It must be said that there is no material temple there, but a spiritual one.

*Most acceptable.* It is to be noted that a lot is *acceptable* in the goods of nature, *more acceptable* in the goods of grace, *most acceptable* in the goods of glory. This is « the best gift », of which James, the first.

(V. 15.). *For glorious is the fruit of good labours;* the Gloss: « That is, eternal joy »; the first to the Corinthians, the third: « Every man shall receive his own reward according to his own labour ». *And the root of wisdom which shall not fall,* intransitively; « for wisdom is the root of this fruit ». This root does not fall, because « it brings the fruit of perpetual salvation », according to the Gloss; Ecclesiasticus, the first: « The root of wisdom is to fear the Lord ». This root is known to few; the Psalm: « There is no fear of the Lord before their eyes »; Ecclesiasticus, the first: « To whom hath the root of wisdom been revealed »?

*But the children of adulterers* etc. Here he determines *the punishment of incontinence,* which the reprobate thought to be nothing, and first is touched on the punishment to be inflicted on them *in the future;* secondly, that inflicted *in this world,* there: *And if indeed;* thirdly, *the reason for the punishment,* there: *Nations* etc.

(V. 16.). He says therefore: *Children* etc. Well did I say that the continent shall be rewarded; *but,* for however; *the children of adulterers,* namely imitators of their fathers' incontinence; *shall be in consummation*, « that is, in eternal consumption », according to the Gloss; Exodus, the twentieth: « Avenging the sins of the fathers upon the children », namely upon the imitators of the fathers' crime. *And from the wicked bed,* namely of adultery, *the seed,* supply: produced, *shall be exterminated;* the Gloss: « In the future », namely when they shall be cast out beyond the bounds of the land of the living; whence Baruch, the third: « They are exterminated, and are gone down to hell ». But the Gloss expounds otherwise of *the children* and *the seed,* that is, of the disciples of heretics, whom he threatens here with the punishment of sense and the punishment of loss, because they adulterate the word of God. Of such it is said in the second to the Corinthians, the second: « We are not as many, adulterating the word of God ».

(V. 17.). *And if indeed they shall be of long life,* namely in this world, *they shall be counted for nothing,* namely without any worth in themselves; Augustine: « Sin is nothing, and men become nothing when they sin ». Or: *they shall be counted for nothing,* according to the Gloss: « That is, their memory shall lack blessing for ever ». *And without honour,* namely

shown by others; the first of Kings, the second: « They that despise me shall be despised ». *Without honour,* I say, *shall be their last old age,* which nevertheless ought to be venerable; whence Leviticus, the nineteenth: « Honour the person of the aged man »; likewise here below, in the fourth chapter: « Venerable old age is not that of long time, nor counted by the number of years ».

(V. 18. 19.). *And if they shall have died more quickly,* namely overtaken by death, according to that of the Psalm: « Bloody and deceitful men shall not live out half their days ». *They shall not have hope,* that is, the thing hoped for after death, namely eternal life, because « the hope of the impious shall perish », Proverbs, the tenth. *Nor in the day of recognition,* namely the universal one, which will be in the judgement, according to the Gloss. Now the day of judgement is called *the day of recognition* as to *the good,* because then they will be recognized by God, as the brothers of Joseph were by him, Genesis, the forty-fifth. Likewise, as to *the wicked,* because their hidden things will be known; the first to the Corinthians, the fourth: « He will bring to light the hidden things of darkness » etc. Likewise, as to *God himself,* because he will be known by the Saints; the first to the Corinthians, the thirteenth: « Then I shall know, even as I am known ». Likewise, as to *Christ the man,* because then he will be seen openly by all; Isaias, the fortieth: « All flesh shall see that the mouth of the Lord hath spoken »; likewise of the same, the fifty-second: « All the ends of the earth shall see the salvation of our God »; likewise the Apocalypse, the first: « Every eye shall see him ». Likewise, as to *the world itself,* in which nothing will then lie hidden or be concealed, according to that of the Psalm: « The foundations of the world were discovered ». *Nor in the day,* I say, *of recognition,* repeat: *shall they have address,* that is, a gentle or consoling one, but a most harsh dismissal; whence Matthew, the twenty-fifth: « Depart from me, you cursed » etc. — *For wicked nations*, that is, the doers or imitators of iniquity, *are of a dire consummation,* that is, end, namely they have harshness of punishment in *the end,* whatever may be the case with *the beginning* or with *the middle,* because:

> The last things do not answer to the first with the same course;

Ecclesiasticus, the forty-first: « The inheritance of the children of sinners shall perish, and with their posterity shall be a perpetual reproach ».

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