Proverbs 31

The words of King Lemuel, etc. Lemuel is interpreted as, "in whom is God." And he is the same who is spoken of above, called by the same name translated into Latin, "The vision which the man spoke, with whom is God." But the mother, who taught him this vision, is understood no better than as divine grace, which invisibly instructed him in the heart with the understanding of wisdom which he himself would minister outwardly to men. Although even his physical mother, Solomon, can rightly be understood to have taught him this when he was a child. Which indeed he, because he knew it to be wisely spoken, wanted to mix into the work of his parables. And therefore rightly, after it is said in the title, "The words of King Lemuel," it is immediately added, "The vision with which his mother instructed him," because when he was anointed to the kingdom, he received the spirit of wisdom, he saw in the same spirit how prudently his good mother had taught him.

What, my beloved; what, beloved of my womb? You understand, "What shall I say to you, my son, who was born from my womb, chosen for the kingdom?"

What, beloved of my vows? That is, who was chosen in this that I desired with all devotion.

Do not give your substance to women. The sense of the letter is clear, but we are also forbidden to contaminate the substance of our virtues with the corruptions of vices.

And your riches to destroy kings. He gives his riches to destroy kings, who corrupts the hearts of men with earthly delights, so that they do not seek the heavenly goods, in which they can reign perpetually with Christ. For kings are destroyed by riches, when anyone joined to the body of the highest King through faith, nonetheless deserves to be eradicated from the land of the living by the allurements of the world. Do not give wine to kings, O Lemuel, do not give wine to kings. And the following things are clear according to the letter. But allegorically it commands not to intoxicate the minds of the faithful, who are members of the eternal King, with wine in which there is luxury; because there is no secret where drunkenness reigns; nothing about secrets is considered where carnal pleasure reigns; but only carnal things, which are visible, are scrutinized.

The wine of the flesh does not cheer the heart of man but overpowers it and produces madness; it is written, in fact, that it is not for kings to drink wine. The apostle, too, writes that it is good not to eat meat and not to drink wine; yet we are told that wine gladdens the heart of man. This means, however, spiritual wine, by which, if one drinks, he immediately becomes inebriated.

Lest he drink and forget judgments, etc. Lest, intoxicated by earthly allurements, he forgets the poor of Christ, who himself became poor for us.

Give strong drink to those who are sorrowful, etc. Let them drink and forget their poverty, and remember their sorrow no more. Strong drink and wine in this place signify the supernal consolation of divine wisdom, which is to be exhibited to those hearts that refuse to be consoled in low things, and receive whatever occurs in the present with a bitter soul, clinging wholly with their minds to the joys of heaven which they do not yet see; according to the one who said, "My soul refused to be comforted; I remembered God and was delighted" (Psalm 76). Likewise, "Give strong drink to those who are sorrowful, and wine to drink to those who are bitter of soul," and so forth (Proverbs 31). To those who are oppressed with mourning and sadness for the fullness of their past deeds, abundantly pour the joy of spiritual knowledge, like wine that gladdens the heart of man, and refresh them with the intoxication of the saving word, lest perhaps overwhelmed by the continuity of mourning and deadly despair, they are swallowed up by more abundant sadness, who are such.

Console each other with the following words. It is a good medicine that [Solomon] has for sorrow; for he bids wine be given to the sorrowful. He says this to us, the laborers in the vineyard, "Give," therefore, "your wine to those that are in sorrow," not that wine which produces drunkenness, plots against the senses and destroys the body, but such as gladdens the heart, the wine which the prophet recommends when he says, "Wine makes glad the heart of man." Pledge each other in that liquor undiluted and with the unstinted goblets of the word, that thus our grief may be turned to joy and gladness, by the grace of the only-begotten Son of God, through whom be glory to God, even the Father, for ever and ever. Amen.

"Give strong drink to those who are in gloom and wine to those who are sad so that they may forget their poverty and be reminded no more of their grief." What [Solomon] means is this. To those filled with bitter regret and sadness over their earlier lives give abundantly the joy of spiritual knowledge like "a wine which gladdens the heart of a man." Warm them with the headiness of saving words lest they sink into gloom and deadly despair.

"Give strong drink unto him who is ready to perish, and wine unto the bitter in soul." Justly so, because it can mitigate asperity and gloominess and drive away clouds from the brow. "Wine makes glad the heart of man," says the psalmist. How then does wine produce drunkenness? For it cannot be that one and the same thing should work opposite effects. Drunkenness then surely does not arise from wine but from intemperance. Wine is bestowed upon us for no other purpose than for bodily health; but this purpose also is thwarted by immoderate use.

"Let people in distress have wine and those in pain strong drink," which shows that nothing can prove such a good remedy for depression as recourse to this, aside from the fact that in some cases intemperance undermines the benefit coming from it.

Open your mouth for the mute, etc. For the cause of the poor, who cannot speak for themselves in judgment, remember to speak, and take care to defend those who, with the view of the heavenly fatherland, strive to pass more quickly through this life's way. Otherwise, it commands to open the mouth for the mute people of the nations to preach the word of faith, who previously did not know how to sound the divine words, and to expend care for the salvation not only of the Jews but also of all nations throughout the world.

Open your mouth, judge justly, etc. Just as in the previous verse he commanded to open the mouth for the cause and liberation of the poor, so in this one he admonishes to justly chastise and judge the poor themselves when they err. As Moses also said: "You shall not show pity in the judgment of the poor" (Exodus 23); which the prophet suggests is done by the Lord when he says: "He will judge the poor with righteousness, and decide with equity for the meek of the earth" (Psalm 72).

A religious wife is blessed. Let her praise the fear of the Lord: give her of the fruits of her lips, and let her husband be praised in the gates. And again, "A virtuous wife is a crown to her husband." And again, "Many wives have built a house." You have learned what great commendations a prudent and loving wife receives from the Lord God. .

Who can find a strong woman? etc. The strong woman is called the Catholic Church: a woman, namely, because she customarily gives birth to spiritual children to God through water and the Holy Spirit; strong, because she despises all adversities and prosperities of the world for the faith of her Creator, whom, when He appeared in the flesh, He found weak, but by His finding, that is by His pious visitation, made her strong. Hence, after His redemption returning to the heavens, rejoicing with the heavenly citizens, He said: "Rejoice with me, because I have found my sheep which was lost" (Luke 15). Therefore, seeing the human race entangled in innumerable errors, and that for its salvation, no patriarch, no prophet, no elect at all was sufficient, except the only Mediator of God and men, Solomon said: "Who can find a strong woman? Her price is far above rubies." As if he openly, admiringly, confessed the future grace of the Lord, saying, "Who is of such virtue, who of such merit, who from so many unbelieving and wicked nations of the world would gather one Church of the elect for himself, which by His grace He makes strong and invincible against all adversaries? Surely, no one similar to us, nor is anyone in our time coming, but at the end of the ages, God is descending from heaven as man, who redeems us by His passion. This is what he says, "Her price is far above rubies." Far, indeed, in the state of time, which intervened from the days of Solomon up to the birth of the Virgin. However, from the utmost ends, because "His going forth is from the end of heaven" (Psalm 19), He who offered nothing else for our redemption but himself. Whence the Apostle says, "Who loved us, and gave himself for us, an offering and a sacrifice to God for a sweet-smelling aroma" (Ephesians 5). And although it can rightly be understood this way, that the price of the holy Church was placed far off, because the incarnation, the conversation of the Word of God among men, passion and resurrection were far removed from the condition of our nature; for He, when He willed, was born from whichever mother He willed, and lived sinlessly in the world; and when He willed, and by whichever death He willed, He departed from the world. He also had in His power the time of His resurrection and ascension, and things of this sort; in which as far from us as heaven is from earth. But because the Lord redeemed the Church, He not only gave her the word of salvation to receive but also the enduring certitude to contend for it, and this to preach throughout the world. Rightly, therefore, it is added:

Thus far the words of Lemuel. Hence the wisest of kings, Solomon, celebrates the praises of the holy Church in a few verses, but with the fullest truth. For it is established that the same poem consists of 22 verses, according to the order and number of the Hebrew letters, so that each verse begins with distinct letters. By the most perfect order of this alphabet it is typically indicated how extensively the virtues and rewards of either each faithful soul or the whole holy Church, which is completed from all chosen souls as one catholic, are here described.

"Who shall find a valiant woman?" This word is written in Proverbs: without doubt it was said in commendation of mother Church, and specially in commendation of the glorious Virgin. In which word she is commended for three things: first, for the strengthening of spiritual fortitude; second, for the fruitfulness of supernatural conception; and third, for the discretion of salutary counsel.

She is commended for the strength of spiritual fortitude, when he says: "Who shall find a valiant woman?" He asks not in despair, but in confidence. Who then shall find her? Certainly he who "reaches from end to end"; he himself shall find her and sent to her a bridesman, that is, Gabriel the Archangel. Gabriel is interpreted as "the strength of God," and he himself was sent to find the "valiant woman." Without doubt Solomon wished to rest in her as in a secure place; but this could not be unless she were strong, because it is said in the Canticle that "sixty valiant ones surround the bed of Solomon."

"Who shall find a valiant woman?" This is Solomon's word applied to the glorious Virgin, in which he commends her for three things: first, for the strength of spiritual fortitude; second, for the fruitfulness of supernatural conception; and third, for the discernment of salutary counsel.

And rightly are these three joined together: because the strength of spiritual fortitude was the beginning of the supernatural conception, and the gift of counsel was as it were the complement, because that Virgin, who was to conceive Christ, the Son of God, the power of God and the wisdom of God, had to be strong and prudent: strong in virtue and prudent through wisdom. And therefore the Wise Man, wishing to explain the conception of the Virgin, sets forth first the spirit of fortitude and then adds the gift of counsel; because she, upon whom the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety and the spirit of the fear of the Lord was to rest, had to be filled with the sevenfold spirit of the gifts of the Holy Spirit, but especially with the spirit of fortitude and counsel.

Moreover, in that he says: "Her price is from afar and from the uttermost boundaries," the glorious Virgin is understood to be commended for the supernatural fecundity of her conception. This I do not have from myself, but Bernard says: "If our salvation and that of all, if the restoration of innocence is placed in the hand of a woman: it is necessary that a strong woman be sought, who is needed for so great a work"; and he adds: "Not from the earth, not from the nearby heaven, but from the highest heaven is his going forth."

"Far off and from the uttermost boundaries is her price"; and whose is this price? The price of this woman, the blessed Virgin, is that by which we may be able to obtain the kingdom of heaven; or it is hers, that is, taken from her, paid through her, and possessed by her: taken from her in the incarnation of the Word; paid through her in the redemption of the human race; and possessed by her in the attainment of the glory of paradise. She herself brought forth that price, paid it, and possessed it: therefore it is hers as originating, as paying, and as possessing. This woman brought forth that price as strong and holy; paid it as strong and compassionate; and possessed it as strong and vigorous.

The most blessed glorious Virgin is commended in these words first for the strength of spiritual fortitude; second, for the fruitfulness of supernatural conception; and third, for the discretion of salutary counsel. The first is noted there: 'Who shall find a valiant woman?' the second there: 'Her price is as from afar and from the uttermost boundaries'; the third there: 'She hath sought wool and flax and hath wrought by the counsel of her hands.'

The catholic church was not only preached after the coming of our Lord and Savior, beloved brethren, but from the beginning of the world, it was designated by many figures and rather hidden mysteries. Indeed, in holy Abel the catholic church existed, in Noah, in Abraham, in Isaac, in Jacob, and in the other saintly people before the advent of our Lord and Savior. Truly, Solomon says of her, "Who shall find a worthy wife?" What does he mean: "Who shall find"? Here, we should understand the difficulty, not impossibility, of finding her. That valiant woman is the church.

The divinely inspired Solomon in his instructive wisdom, I mean in his Proverbs, praises the woman who keeps her house and loves her husband. And in contrast to the woman who wanders abroad, who is uncontrolled and dishonorable, who hunts precious souls with wanton ways and words, he praises her who is engaged honorably at home, who performs her womanly duties with fearless courage, her hands constantly holding the spindle as she prepares double cloaks for her husband, who buys a field in season, and carefully provides food for her servants, and receives her friends at a bountiful table, and who exhibits all other qualities for which he extols in song the modest and industrious woman. If I were to praise my sister on such counts, it would be like praising a statue for its shadow.

I have heard sacred Scripture saying, "Who shall find a valiant woman?" and also that she is a gift of God, and that a good marriage is arranged by the Lord. Those outside, too, have the same thought—if indeed the saying is theirs: "There is no greater boon for a man than a good wife, no worse, than the opposite." It is impossible to mention anyone who was more fortunate than my father in this respect. For I believe that, if anyone, from the ends of the earth and from all human stocks, had endeavored to arrange the best possible marriage, a better or more harmonious union than this could not be found. For the best in men and women was so united that their marriage was more a union of virtue than of bodies. Although they surpassed all others, they themselves were so evenly matched in virtue that they could not surpass each other.

A religious wife is blessed. Let her praise the fear of the Lord: give her of the fruits of her lips, and let her husband be praised in the gates. And again, "A virtuous wife is a crown to her husband." And again, "Many wives have built a house." You have learned what great commendations a prudent and loving wife receives from the Lord God.

"The heart of her husband is confident about her." He certainly is confident, and he has taught us to be confident too. He commissioned the church, you see, to the ends of the earth, among all nations, from sea to sea. If she was not going to persevere to the end, her husband's heart would not be confident about her. So she despoils the world, spread throughout it everywhere; on all sides she plunders trophies from the devil.

"The heart of her husband trusts in her," etc. The husband of the holy Church is her Lord and Redeemer, who also deigned to become her price. Whence the Apostle also says to the believers, "For I have betrothed you to one husband, to present you as a chaste virgin to Christ" (2 Corinthians 11). Therefore, what he says, "The heart of her husband trusts in her," is undoubtedly drawn from human practice; just as he who has a strong, faithful, and chaste wife, confidently trusts in her because she can do nothing against his will, nor be contaminated even by adulterous thought, she would gladly endure all adversities for his love and desire to convert anyone to his friendship, thus undeniably does our Lord and Redeemer trust in the Church. For He knows the spirit of grace which He gave, He knows the power of charity which He infused into her breast. Therefore, He does not doubt that she will not only be incorruptibly firm in the integrity of faith but will also continually strive to gather more into the unity of that same faith. For this is what follows, "And she will not lack gain," the Church spoils the devil when through her preachers, she calls back those whom he had deceived to the path of truth. And well it is said, "Will not lack gain," for the Church will never cease to restore souls freed from the diabolical deceit to the faith of Christ until, with the completed course of the world, the fixed number of her members is also completed. However, because whatever good the holy Church or any faithful soul achieves, it receives it from above...

For she works good and not evil for her husband, at all times. Hence it is that this woman plunders nations, by working good and not evil for her husband. At all times she works good and not evil. Not for herself, but for her husband, so that he who lives, may no longer live for himself, but for him who died and rose again for all. Therefore, she works good for her husband, she works good before God. She serves him, she is devoted to him, she loves him, she always strives to please him. She does not adorn herself, neither for her own eyes, nor for the eyes of others. She is not one of those who please themselves, she is not one of those who seek their own: For she works for her husband. But those who work for themselves, all seek their own, not the things of Jesus Christ.

"She brings him good, and not harm," etc. For the soul renders good to Christ when, receiving the gifts of life from Him, it responds by living rightly, when it strives to impart to others that which through His help it can know or do. But well after saying, "She brings him good," immediately added, "And not harm," because surely there are those who, receiving good things from the Lord, repay evils, either by polluting the mysteries of faith which they received with heretical corruption, or by blaspheming the faith which they serve with false deeds; or by corrupting the good morals with which they serve with right faith through evil conduct. For neither do they return the good they received to the Lord, who do not care to persist in good beginnings until the end of the current life. Whence rightly after saying, "She brings him good, and not harm," to show the necessity of perseverance in good, it is added, "All the days of her life." Similar is the evangelical saying, "That we might serve Him in holiness and righteousness before Him, all our days" (Luke 1). By which proper duties, or by which fruits of justice or holiness, it is fitting for him to especially persist who diligently strives to repay the good he received from the Lord, it is subsequently shown when it is said:

The sacred text describes this housewife as a weaver of woolens and linen. But what we want to find out is what wool represents and what linen does. I think wool means something of the flesh, linen something of the spirit. I hazard this conjecture from the order we wear our clothes in; our underclothes or inner garments are linen, our outer garments woolen. Now everything we do in flesh is public, whatever we do in the spirit is private. Now to act in the flesh and not to act in spirit may seem good but is in fact worthless, whereas to act in spirit and not act in the flesh is downright laziness.

"She seeks wool and flax," etc. The beginning of this verse, the strong woman, that is the holy Church, customarily takes and observes even according to the letter; according to the prophetic saying, "When you see the naked, cover him, and do not hide yourself from your own flesh" (Isaiah 58). However, she works not with superfluous and blind labor, but certainly with that counsel, that she may deserve to hear from her own husband, namely the Lord Christ, in judgment, "I was naked, and you clothed me" (Matthew 25); and "As you did it to one of the least of these my brethren, you did it to me" (Ibid.). But she works with the counsel of her own hands, that is, those persons, through whom she distributes alms to the poor. In this devoted work, he very profitably uses this advice, that when dispersing he gives to the poor, he is not praised by men at that time, but his righteousness endures from generation to generation, his horn is exalted in glory (Psalm III). Mystically, however, everything of simplicity and piety which we bestow on our neighbors can be received in the wool, which is the clothing of sheep. As punishment of our flesh can be indicated in the linen, which greenily springs from the earth but loses its native moisture through long and numerous exercises and reaches the grace of new whiteness. While we boil out the ingrained filth of vices through continence, we indeed make it worthy to be donned by Christ, according to that of the Apostle, "For as many of you as were baptized into Christ have put on Christ" (Galatians III). Therefore, the strong woman seeks wool and linen and works with the counsel of her hands, when the holy Church diligently seeks what fruits of piety she may exercise, how to cleanse herself from carnal allurements. And she does both of these with the most prudent counsel, that is, only in view of the reward of modernity. This reward is also more openly remembered in the following verse, when it is added, "She is like the merchant ship, etc." He calls the merchant a trader, who is so called by the ancients because he diligently attends to acquiring and multiplying goods. Therefore, the strong woman becomes like the merchant ship, for just as the merchant ship, laden with merchandise that is more abundant in its homeland, seeks other lands by sea so that, selling what it had brought, it may bring back more expensive goods home, so indeed the holy Church, thus every perfect soul rejoices to be laden with the riches of virtues, by which it may purchase greater gifts of divine grace. For it is an excellent commerce when the good deeds we are able to perform first receive this reward from the Lord, that we always progress to greater deeds, then also receive eternal life. Therefore, the holy soul becomes like the merchant ship, which crosses the waves of the present world by desire, and solely hopes to receive eternal joys in heaven, meditates on these, and strives to perform whatever it is capable of to acquire these more abundantly, to boldly overcome whatever adverse circumstances it encounters. Rightly it is said that she brings her food from afar, because in everything she does temporally good, she expects only the eternal reward, desires only the satisfaction of the living bread, indeed of Him who mercifully and powerfully promises his hearers, "Come to me, all you who labor and are heavy laden, and I will give you rest" (Matthew XI). But on the contrary, he receives his bread nearby and does not bring it across seas from afar, who appears to live justly purely for human approval. By no intuition of enduring life does he strive to surpass and trample upon those things that are slipping away excessively. Of such people, He himself terrifyingly thunders, "Verily I say to you, they have received their reward." And she rises while it is still night and gives prey to her household, etc. Just as the whole course of the fading world is varied by the alternating presence of day and night, and indeed, the day is naturally made for working, not resting, so the whole time of the present Church is distinguished by a certain dual state of rest and work. It is as if she rests at night when some of her faithful, having momentarily dropped external concerns, begin to care for themselves spiritually or secretly exercise themselves in studies such as sacred readings, orations, and tears. But she rises while it is still night, when she earnestly girds herself in the same faithful to also care for others, which work of brotherly administration she customarily exercises in two ways, both by calling those who wandered outside to the grace of faith, and by continually stirring those who are already imbued with the sacraments of faith to more diligently insist on good works. Hence it is well said, "She gave prey to her household, and food to her maidservants." She gives prey to her household when she is able to teach to snatch them from the old enemy, reconciling them to the society of those who preceded them in faith. She also gives food to her maidservants, when she refreshes the humble and those maintaining a due fear, with the reminder of the heavenly reward, lest they grow weary under pious labor.

"Who shall find a valiant woman?" Without doubt it was said in commendation of mother Church, and specially in commendation of the glorious Virgin. In which word she is commended for three things: first, for the strengthening of spiritual fortitude; second, for the fruitfulness of supernatural conception; and third, for the discretion of salutary counsel. The third is noted when it adds: "She hath sought wool and flax, and hath wrought by the counsel of her hands."

'She sought wool and flax.' Wool is that from which coarse garment is made; flax is that from which fine garment is made. From wool is made a warm garment, from flax a delicate garment. Likewise, from wool is made an outer garment, while from flax is made an inner garment. According to this threefold property there are three senses, namely the allegorical, anagogical, and tropological.

According to allegory, by wool and flax are signified the New and Old Testaments. According to anagogy, by wool, from which a warm garment is made, is signified the revelation of prayer, because prayer is like heat; by flax, from which a delicate garment is made, are signified delights. According to tropology, by wool are given to be understood outward things, and by flax the experiences of just men.

There is a threefold operation, namely to discern rightly, to choose well, and to pursue readily. Therefore it says: 'She has worked by the counsel of her hands.' She not only decreed and chose, but carried it through. It does not suffice to have a good will, unless a man wills to carry it out in deed, from the intellective power to the affective and from the affective to operation. The Philosopher says that three things are necessary for virtue, namely 'to know, to will, and to act unwaveringly.'

The Holy Spirit here describes the gift of counsel with respect to the preliminary act, and this with respect to the intrinsic act and the extrinsic act, and with respect to the proper act. The first and second are noted when it says: 'She sought wool and flax'; and the third there: 'She worked by the counsel of her hands.'

There is a counsel by which we are instructed to discern what is lawful, what is fitting, and what is expedient for salvation according to the judgment of right reason; another is a counsel by which we are instructed to choose what is lawful, what is fitting, and what is expedient according to the command of a good will. The third is a counsel by which we are instructed to pursue what is lawful, what is fitting, and what is expedient according to the exercise of virtuous operation. And of this counsel it is said: 'She has worked by the counsel of her hands.'

The sacred word describes that woman as working in wool and linen. Perhaps you will ask us what the wool and linen are. The wool signifies something carnal; the linen, what is spiritual. This interpretation is given because in the order of clothing inner garments are of linen, outer ones are of wool. Therefore, the wool signifies something carnal, because it is produced from a mingling or union, while the linen is brought forth from the earth without any carnal pleasure and for this reason seems to be an image of chastity. So true is this that by command of the law, priests of the Old Testament used linen bands as an indication of chastity.

After saying, "Being farsighted she has bought a field," as though you were to say, "What did she buy it with?" it adds, "With the fruit of her hands she has planted a property." … The property it means, you see, lies in the future; that was suggested by the word farsighted.

"She considers a field and buys it, etc." The field means the possession of the heavenly inheritance. About which the patriarch blessedly speaks to his son Isaac: "Behold, the smell of my son is as the smell of a field which the Lord has blessed" (Genesis XXVII). For the odor of the saints is as the odor of a field which the Lord has blessed, because with the whole intent of their mind they contemplate what the fullness of blessing is in the homeland of the heavenly kingdom. Therefore the Church considered the field and bought it, because she diligently learned what are the joys of eternal life, and strove to labor whatever she could for their attainment. She even planted a vineyard from the fruit of her hands, because she established holy scripture from the fruitful deeds and words of her faithful, through which to strengthen the minds of her listeners in faith and love of their Redeemer. Nor is it irrelevant if by the name of vineyard we understand it to represent the Church itself, which is designated by the strong woman, and the offspring of the vineyard are the sons of the woman. The woman planted the vineyard when the early Church widely spread the seeds of faith through the world by sending out preachers. For she considered the field when she saw that the entire world, horrid with the thorns of vices, needed a spiritual cultivator. She indeed bought it when, sending teachers everywhere, she conferred the talent of the word on listeners, so that by believing she may subject them to the most blissful servitude of Christ. Moreover, she planted a vineyard in that field when she founded the Church among the newly believing peoples by the full instruction of evangelical truth. Which vineyard she planted from the fruit of her hands, because the apostles and their successors not only instructed the peoples verbally, but also joined the testimony of good works and the signs of miracles to their words of doctrine. But even up to this day and indeed until the end of the world, a strong woman considers a field and buys it, and from the fruits of her hands she plants a vineyard, because the holy Church is always diligently searching whom it can convert to the faith. And whoever it finds to be receptive, it buys them with the money of the word, into the service of Christ; and in them it strives to plant the vineyard of Christ, or rather to make them the vineyard of Christ. And because anyone who desires to teach another should first abstain from evil himself and exercise himself in good deeds, it is rightly added:

[The text] speaks of the church as a virtuous soul possessing the tree of knowledge and the tree of life. [The church possesses] knowledge as the law, and life as the Word. For she herself [is the church] who came out of the rib of Christ and was found by her bridegroom to be a woman of sound mind and strength, guarding the faith of her bridegroom as she awaits his [return] again from heaven.

"Valiantly girding her loins, she has braced her arms." Valiant she is indeed. Now we see if she is not also a maidservant. With what devotion she serves, and how readily! To prevent the flapping folds of carnal desires from getting in the way of her work she girds her loins, and so avoids treading on overlong skirts as she hurries about her work. There lies the chastity of this lady, tightly bound by the girdle of the commandment and always ready for good work.

"She girded her loins with strength," etc. Therefore the Church girded her loins with strength when, intent on the desires of the heavenly, she scorned to succumb to carnal allurements; she strengthened her arm when she prepared herself to perform works of virtue. And it is well said first to gird the loins with strength and then to strengthen the arm, because the action of a good work can in no way be acceptable to the Lord if one does not first restrain oneself from the indulgence of lust, in both body and mind. Hence the prophet says, "Cease to do evil, learn to do good" (Isaiah I). And the Lord Himself says, "Let your loins be girded and your lamps burning" (Luke XII). By this, having girded loins signifies to not succumb to lust; by burning lamps signifies to shine with good works.

The way of Christ himself is that a man walk purely and with fortitude. "She girded," he says, "her loins with strength."

She tasted and saw that her trading was good, etc. What he says, "Her trading," surely refers to that field which he mentioned above: "She considered a field and bought it." Therefore, the holy Church tasted, a perfect soul tasted, that is, recognized from the innermost desire of the mind, that the trading of everlasting life is good, which we merit in heaven by forsaking temporal allurements. She tasted, that is, she clearly learned that it is good through the insistence of preaching to lead as many as possible into the way of truth. And therefore, the lamp of her devotion cannot be extinguished by any darkness of tribulations, nor even by death itself. For their lamp is extinguished in the night, even though it seems to burn by day, who, as the Lord says: "For a while believe, and in a time of temptation fall away" (Luke VIII); but even their lamp is extinguished at midnight who, when the judge comes, are found to have no oil of charity in the vases of their hearts, while, having lost the boast of false virtues, they undergo the torments of real darkness. But if we wish to interpret night here as rest, as is said above, "She rose from the night," that is, she prepared herself to work after rest, it is aptly said that the lamp of the holy Church is not extinguished in the night because even when she rests from the business of action, she is more freely devoted to the light of heavenly contemplation. While she ceases from public works, she takes care to more ardently dedicate herself either to the hearing of sacred readings or divine praise: like the example of the industrious woman who not only tends to necessary labors by day but also often at night, by the light of the burning lamp, takes equal care of the household.

"She has also braced her arms on the spindle." About this spindle let me say what the Lord permits me to. After all, this business of spinning wool is not completely foreign to men. Listen to what it means to say, "She has braced her arms on the spindle." It could have said "on the distaff." It said spindle, not without reason, perhaps. Though you could, of course, take it, and it wouldn't be at all absurd, that the spindle seems to signify spinning, and spinning signifies the good works of a chaste woman and a busy and careful housewife. All the same I, dearly beloved, will not keep from you what I understand by this spindle.…Look at these two instruments for spinning wool, the distaff and the spindle. The wool is wrapped round the distaff and has to be drawn and spun in a thread and so pass onto the spindle. What's wrapped on the distaff is the future; what's collected by the spindle is already past. So your good work is on the spindle, not on the distaff. On the distaff is what you are going to do; on the spindle is what you have done. So see if you have anything on the spindle, that's where your arms should be braced.

She put her hand to strong things, etc. By strong things are meant the perfect works in the charity of Christ, to which the Church joyfully subjected herself in the expectation of certain heavenly reward; for example, "You have heard that it was said, You shall love your neighbor and hate your enemy. But I say to you, Love your enemies, do good to those who hate you," etc. (Matthew V); and concerning the preservation of virginity: "He who can accept this, let him accept it" (Matthew XIX); and concerning the disdain of riches: "If you wish to be perfect, go, sell what you have," etc. (Ibid.). For the people of the Synagogue, to whom it was said, "If you are willing and obey me, you shall eat the good things of the land" (Isaiah I), were much weaker in the work of justice, the less they were elevated by the hope of eternal reward. But the Church, which heard from the Lord, "Repent, for the kingdom of heaven is near" (Matthew III), rightly endures anything difficult for the sake of receiving it. Therefore it is again said of her strength, "The kingdom of heaven suffers violence and the violent take it by force" (Matthew XI). And her fingers, he says, grasp the spindle. Women are accustomed to hold the spindle in the right hand and the distaff in the left. For the wool wound on the distaff, which must pass into the spindle to be spun into thread, is often referenced in the Scriptures as the right hand signifying eternal life, and the left hand signifying the present gifts of God, namely, the abundance of things, peace of times, health of bodies, knowledge of the Scriptures, and understanding of heavenly sacraments. When we receive these and similar goods from the Lord, it is as if we carry the wool wrapped on the distaff in the left hand. But when we begin to practice them wholesomely for the love of the heavenly, we transfer the wool of the spotless Lamb from the distaff to the spindle, from the left to the right, because from the gifts of our Redeemer, from the examples of His works, we make for ourselves the robe of heavenly glory and the wedding garment of charity. The fingers, by which it is said she grasps the spindle, signify the very intent of discretion with which one works, for there is no part of our body more divided by joints and apt for flexing than the fingers. Therefore, whoever can truly say with the Apostle, "Our citizenship is in heaven" (Philippians III), from where also we eagerly await our Savior, the Lord Jesus Christ, surely the fingers of his right hand grasp the spindle, for by careful discernment, he has learned to labor for eternal goods. And well does he say "grasp," to emphasize more vivaciously with how much zeal and haste we must act during this uncertain life for the sure rewards with the Lord. What the strong woman, that is, the holy Church or any perfected soul, has wrought by the intellectual spindle is subsequently revealed:

Of the valiant woman it is said: "She put her hand to strong things, and her fingers grasped the spindle." He speaks of the Church and of her members. First it is necessary to put the hand to strong things before the fingers grasp the spindle, that is, it is necessary first to act with fortitude before a man can teach with perspicacity. In the spindle, by which thread is drawn from tow, is signified the diligence by which men receive doctrine and unfold it. He who wishes to teach well must put his hand to strong things. If the arm is weak, even if the sword be strong and good, the blow will not be good. Some are full of words and have little of works.

"She opened her hand to the needy," etc. This can indeed be understood concerning works of alms which are generally done for the poor, but it is better understood concerning the word of the Lord, which confers the garment of salvation upon souls. Of this the blessed Job boasts, saying: "I put on righteousness, and it clothed me; my judgment was like a robe and a diadem" (Job XXIX). The Church opened her hand to the needy when she revealed the mysteries of faith to the ignorant through the workers of truth; she extended her palms to the poor when she sent preachers far and wide to teach nations in need of eternal salvation.

The fifth column of the house of wisdom is liberality in effect. Wisdom wills to have mercy not only in affection, but also in effect. "She opened her hand to the needy and stretched out her palms to the poor. She opened her mouth to wisdom, and the law of clemency is on her tongue. From the fruit of her hands she gave to the needy." Wisdom teaches that a person should perform works not frivolous but fruitful, because "the fruit of good labors is glorious." Among all fruitful works, the works of mercy are most fruitful. Give therefore from the fruits of your hands.

Brethren, let us not be ashamed to practice holy works of wool. If anyone has a full storeroom or granary, all those things are on the distaff; let them pass over to the spindle. They are on the left side as long as you do not give to the poor, but as soon as you begin to practice almsgiving, they are transferred to the right side and become a work from which a garment may result.

She shall not fear for her household from the snows. The cold of snow is the hearts of the reprobate, rigid with the numbness of their own treachery. Of whom the Lord says, "And because iniquity has abounded, the charity of many will grow cold" (Matthew 24). These indeed are oppressed by that most wicked snow, which, falling from heaven due to the merit of original pride into the depths of darkness, still presumptuously shows itself to fools as an angel of light, and offers to the ignorant the habit of its merits similar to the whiteness of snow. It is proper for the Lord and his angels to signify the brightness of their virtue in a snowy garment. However, the Church will not fear for her household from the cold of the aforementioned snow, because she believes the Lord's promise that the gates of hell will not prevail against her. For all her household are clothed with double garments: wisdom, to reveal the heretical doctrines of false brethren, and patience, to endure the battles of open enemies. Or certainly, they are clothed with double garments because they have the promise of life both present and future. Now, in the temporal pilgrimage, they are aided by divine assistance so that they do not fail; then, in the eternal habitation of the homeland, they are uplifted by the vision of divine grace to live happily forever. Likewise, her household is clothed with a double garment: one of works, the other of faith of the mind, having the coverings of deeds, and imbued and informed by the sacraments of their Redeemer and his examples. Thus it becomes as the Apostle says, "For as many of you as have been baptized into Christ have put on Christ" (Galatians 3). The cold of snow can also be understood as eternal torments, which we read are near both fire and cold; when it is said, "There shall be weeping and gnashing of teeth" (Matthew 8). For indeed, fire and smoke produce weeping in the eyes, while cold usually causes gnashing of teeth. Hence the blessed Job speaks of the eternal punishments of the reprobate, saying, "They pass from the waters of snow to excessive heat" (Job 24). But from these, the Church will not fear for her household, because whoever perishes did not belong to her household, nor were they clothed in her spiritual garment; although for a time they seemed to be instructed in her mysteries. Indeed, we read in the Gospels that a man who presumed to enter the house of that feast with the filthy garments of works was cast out into the outer darkness, where there would be weeping and gnashing of teeth. Rightly indeed, he was bound to the cold of punishment, because he had neglected to have the garments of piety.

The beauty of a good thing pleases the more, if it be shown under various aspects. For those are good things, whereof the texture of the priestly robe was the token, that is to say, either the Law or the church, which latter has made two garments for her spouse, as it is written—the one of action, the other of spirit, weaving together the threads of faith and works.

She made herself a striped garment, etc. A striped garment, which is usually made very strong by varied weaving, signifies the strong works of the Church and her diverse ornaments of virtues. Of which the prophet, in the praise of the supreme king, namely that man, sang: "The queen stood at your right hand in a garment of gold, clothed with variety" (Psalm 45). Fine linen and purple are her clothing; fine linen, in the whiteness of pure conscience and conversation; purple, in the shedding of precious blood. For fine linen is of a white color; and purple, made from the blood of a creature called purpura, has the appearance of blood itself: hence it was beautifully said by the Fathers that the Holy Church, blooming with the flowers of the elect, has lilies in peace, and roses in war. Likewise, because fine linen, which grows green from the earth, through long and varied exercises, loses its moisture and native greenness, is brought to the adornment of a white garment. Purple, however, is the royal attire. The Church is clothed with fine linen when the elect chastise their bodies and subject them to servitude; with purple, when they exercise the same continence, not for popular favor, but to acquire the blessedness of the eternal kingdom. But this habit of virtues in the present indeed seems contemptible to the ignorant, but in the future, what it was will be clearly evident. Hence, John beautifully reports in his Apocalypse that he heard the voice of the saints saying, "Let us rejoice and exult, because the marriage of the Lamb has come, and his wife has prepared herself, and it was given to her to be clothed with bright, clean fine linen" (Revelation 19). For fine linen is the righteous acts of the saints.

Her husband is known in the gates, etc. The husband of the holy Church, the Lord, is the husband of every faithful soul. He who seemed ignoble when he stood before the governor's tribunal, when he accepted reproaches, scourges, spit, and even the death of the cross; but he will appear noble when he comes to judge the world in righteousness, and all his angels with him. Then he will sit, he says, on the throne of his majesty, and all nations will be gathered before him, and he will separate them from one another, and so forth (Matthew 25). Her husband is noble in the gates, because the ancients used to sit at the gates to judge, so that those coming to the city from elsewhere would immediately receive the ready response of the judge. Neither would the unusual buildings of the city astonish rustics or shepherds, nor would the frequent disputes of litigants defile the inner peace of the city. Therefore, the Lord will be noble in the gates of his city, because he who is now thought to be contemptible by many, when the end of the world has come, when the entrance to the heavenly homeland has appeared to the elect, he will already be sublime to all. But he will sit with the senators of the earth. Amen, I say to you, that you who have followed me, in regeneration, when the Son of Man will sit on the throne of His majesty, you also will sit on twelve thrones judging the twelve tribes of Israel (Matthew XIX).

She made a fine linen garment, and sold it, etc. In the weaving of fine linen is symbolized the holy preaching in which one softly rests, because the mind of the faithful is refreshed by a heavenly hope. Thus also animals were shown to Peter in a linen cloth, because the souls of sinners, mercifully gathered, are contained in the gentle rest of faith. Therefore, the Church made and sold this linen garment, because the faith, which it had woven by believing, it learned by speaking, and receives from the faithful the life of righteous conduct. And it gave a girdle to the Canaanite woman, because through the strength of demonstrated justice it extinguished the loose works of paganism. So that what is commanded may be held by living: Let your loins be girded (Luke XII). Indeed, well by the name of Canaan, who also begot the Gentile people and is interpreted as changed, the Gentile populace converted to faith is designated; which by a most blessed change, migrated from vice to virtues, from the devil to Christ. Hence also the forty-fourth Psalm is written in his praise, whose title is: To the end, for those who shall be changed, a song of the sons of Korah; moreover the sons of Korah are interpreted as the sons of Calvary, who are the sons of the Lord's cross, saying: But far be it from me to glory except in the cross of our Lord Jesus Christ (Galatians VI). As for how they are changed, the following of the same psalm teaches, where the Beloved Himself, that is, the Church's Lord, says: Hear, O daughter, and see, and incline your ear, and forget your people and your father's house (Psalm XLIV). For He desires her to be changed, whom, so that she may be called a daughter, He orders to forget the house of her prior father, that is, the ancient foe.

Strength and dignity are her clothing, and she will laugh at the last day. Strength, to endure the harshness of the wicked; dignity, to exercise the grace of virtues. Dignity, because she works justice; strength, because she suffers persecution for justice (Matthew V). And therefore she will laugh at the last day, that is, she will rejoice in the recompense of the heavenly kingdom, who grieved in the struggle of present life. It is indeed customary in Scripture to put laughter for joy; as the Lord says: Blessed are you that weep now, for you shall laugh (Luke VI). And blessed Job: But the mouths of the righteous will be filled with laughter (Job...). The prophet indeed sets a similar sentiment regarding the Lord and Savior of this most powerful woman, saying: The Lord reigns, clothed in majesty, the Lord is clothed with strength, etc. (Psalm XCII). For when He preached the Gospel of the kingdom, He pleased some, displeased others; some spoke well of Him, others detracted, lacerated, bit, and calumniated Him. To those therefore whom He pleased, He was clothed in majesty, to those whom He displeased, in strength. Therefore, imitate your Lord, that you may be His attire; be with dignity among those who are pleased by your good works; be strong against detractors.

"Strength and beauty are her clothing." Just as the body is adorned by its garment, so the soul is adorned by fortitude; therefore it is called the clothing of the soul; nor is fortitude only the clothing of the soul, or of the glorious Virgin, but indeed of Mother Church. Whence Isaiah says: "Arise, arise, O daughter of Sion; put on the garments of thy glory."

"She has opened her mouth with care, and imposed order on her tongue," praising creatures as creatures, the creator as creator, angels as angels, heavenly things as heavenly, earthly things as earthly, men as men, animals as animals. Nothing mixed up, nothing out of order. Not taking the name of the Lord her God in vain, not attributing the nature of a creature to the creator, speaking about everything so methodically that she doesn't put lesser things above the more important or subordinate the more important to the lesser.

There is mercy on [Jesus'] tongue, and so he teaches the Law mercifully, as was said about wisdom: "But she carries on her tongue the Law and mercy." Do not fear that you cannot fulfill the Law; flee to mercy.

She opened her mouth with wisdom, etc. She opened her mouth for this only, to teach wisdom, according to that of the Apostle: Let no evil word proceed from your mouth, but only that which is good for the edification of faith, that it may give grace to the listeners (Ephesians IV). Or certainly she opened her heart, to learn inwardly from wisdom itself the truth which she would teach others outwardly. To both these senses, because the Church does both, appropriately applies what follows; And the law of kindness is on her tongue, namely this, that she did not immediately punish sinners in the manner of the Mosaic law, but mercifully called them to the medicine of penance. An example of this kindness she received clearly from the wisdom of God Himself, our Lord and Savior, when the adulterous woman was brought before Him: He said, If any of you is without sin, let him be the first to throw a stone at her (John VIII); and so, having shown mercy under the condition that she sin no more, He absolved her from the crime she had committed.

Why should we dwell upon the amount of evil there is in idleness, when the apostle clearly prescribes that he who does not work should not eat? As daily sustenance is necessary for everyone, so labor in proportion to one's strength is also essential. Not vainly has Solomon written in praise: "and she has not eaten her bread idle."

She considers the ways of her household, etc. She considers the ways of her household, because she carefully investigates all the thoughts of her conscience. She does not eat the bread of idleness, because what she has perceived from understanding the sacred word, she shows by her works before the eyes of the eternal Judge. Again, the house of the strong woman is the dwelling of the heavenly country; the ways of that house are the commands of justice, by which one arrives at the mansion of eternal life. Indeed, the soul well considers these ways, when both it diligently examines by what acts it should arrive at the higher, and does not cease to zealously practice what it has learned must be done. She does not eat the bread of idleness, when receiving the sacrifice of the Lord's body, she strives to imitate in action what she celebrates in ministry, being very concerned not to eat and drink the Lord's bread and cup unworthily, lest she eat and drink judgment upon herself; but that by suffering for Christ, and shedding tears, persisting also in good deeds, she may follow the examples of His passion as much as she can. It can also be simply understood that the strong woman does not eat the bread of idleness; according to that saying of the Apostle: If anyone is not willing to work, let him not eat (II Thessalonians III). And he himself said of himself, "Because for what I needed, and for those who are with me, these hands have ministered" (Acts 20). Hence, rightfully reproving luxurious widows, he adds: "Besides, they learn to be idle, wandering about from house to house; and not only idle, but also gossips and busybodies" (1 Tim. 5).

"Her children rise up," etc. Knowing this would certainly come to pass, he speaks prophetically as if it were already done. For the children of the church shall rise, namely all the elect in the end, endowed with the immortality of the flesh; and then they proclaim that their mother, who bore them to God from water and the Holy Spirit, is most blessed, even though she is now despised as wretched by the faithless. And truly, as the Apostle says: "If in this life only we have hope in Christ, we are of all men most miserable" (1 Cor. 15). But because we strive for another life in the present, when it appears what we shall be, we shall deservedly proclaim our mother, who, gathered from all the righteous, is called the one dove of Christ, the bride and friend, as most blessed. Her husband will also rise and praise her, saying in judgment: "Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me food," and so on (Matt. 25). Although he himself rose as the firstfruits of the sleeping from the dead, in the day of judgment he will more plainly demonstrate to all, whom he will judge worthy of his praise, how great is the glory of his resurrection. What is said, "Her children rise up and call her blessed," can also be fittingly understood in this time, when any of the faithful, having passed through the afflictions of the world, are led to the heavenly kingdoms. For to sit often pertains to humility, to rise to glory. Hence it is said: "Formerly sitting in ashes and sackcloth they repented" (Luke 10), that is, they were humbled. And the prophet: "I sat alone because of your hand, for you have filled me with indignation" (Jer. 15). And the Psalmist: "It is vain for you to rise up early; rise up after you have sat down, you who eat the bread of toil" (Ps. 127). This is plainly to say, "Why do you seek to rejoice in the present, which is reserved for the elect in the future? For you cannot in this life, that is, before the dawn of supernal retribution, possess the glory of true happiness; rather, after you have been humbled here for a time, there you should hope to be truly exalted forever; for you, to whom everything that seems sweet and pleasant to the lovers of the world is bitter. Therefore, the children of the Church rise and proclaim her most blessed when, exalted with heavenly goods, they see how great is the beatitude of that homeland to which they have merited to belong. And they celebrate her with due praise in the divine vision. Her husband praises her when he rewards the good deeds he has given. By what words he praises her is subsequently shown, when it is said:

"Many daughters have done mightily, but you have surpassed and outdone them all." You, he says, have surpassed them all, you have outdone them all. So who are these other daughters who have done mightily, whom this one has surpassed, and whom this one has outdone? And again, how have they done mightily, and in what way has this one surpassed them? There are, you see, bad daughters, namely, heresies. Why are they daughters? Because they too were born of this woman. But bad daughters, daughters not in the family likeness of their behavior but in the likeness of their sacraments. They too have our sacraments, they have our Scriptures, they have our Amen and Alleluia, most of them have our creed, many of them have our baptism. That's why they are daughters.But would you like to know what is said to this lady somewhere else, in the Song of Songs? "Like a lily in the midst of thorns, so is my darling in the midst of the daughters."

"Many daughters have gathered riches," etc. He calls many daughters the churches of heretics and crowds of the wicked; and the daughters of the Catholics or of Christ or the Church, for they too are reborn through the sacraments of the Lord, and received the adoption of children, which they did not preserve. Hence John says: "They went out from us, but they were not of us" (1 John 2). They have gathered riches, namely, the works of good deeds, fastings, alms, affliction and chastity of the flesh, restraint of the tongue, meditation on the Scriptures, and the like. These are true riches of the Spirit where they are conducted with the pure sincerity of mind; but where they are done without faith which works through love, they benefit nothing to those who do them. But even those daughters have vainly gathered riches; of whom the Lord says: "Many will say to me in that day: Lord, Lord, have we not prophesied in your name, and cast out demons in your name, and done many mighty works in your name? And then I will declare to them, I never knew you" (Matt. 7). But the Catholic Church surpasses all such daughters, which follows the footsteps of its Redeemer with pure faith and perfect works.

"Many women have gathered together riches; you have excelled them all." …Heresies are generated from Christian seed; they are thorns because they have been nourished outside of God's paradise, that is, outside of the catholic church. This is proved not by any conjecture of my own making but by the authority of divine Scripture, when Solomon said, "As a lily among thorns, so is my beloved among women."

"Grace is deceitful, and beauty is vain," etc. "Grace" is the praise that a person receives from men is deceitful, and "beauty" of chastity or good works which the soul shows to men is vain if it lacks the fear of God. But that conscience is truly worthy of praise, which in all things keeps the fear of God. For he is the beginning and guardian of all virtues, as Scripture says: "The fear of the Lord is the beginning of wisdom" (Ps. 111; Prov. 1, 9; Ecclus. 1). And again: "He who fears the Lord neglects nothing" (Sir. 7). For this reason blessed Job, both in prosperity flourished incomparably in virtues, and in adversity remained an insuperable enemy, because he could truly say: "For I always feared the Lord like waves swelling over me, and I could not bear his weight" (Job 31). Hence, the grace of dissemblers is deceitful; the decoration of the work of fools is vain. But the Church, which lives temporally in the fear of its pilgrimage, because it will offer burning lamps of virtues to its coming Judge and Husband, rightly praised by him, will enter with him the gate of the heavenly kingdom. How he praises her is taught in the concluding verse:

Good is the grace that makes a man good; but "grace is deceitful and beauty is vain," as is said in Proverbs. Grace freely given can coexist with mortal sin. This grace Ecclesiasticus regards as of little account, but the grace that makes one pleasing he highly esteems.

She paid this price as strong and devout with the devotion of divine veneration. Whence in Proverbs: "Charm is deceitful and beauty is vain; the woman who fears the Lord, she shall be praised." But there is no one who could restore the honor taken from God except Christ. And the blessed Virgin is venerative and restorative of the honor taken from God, and a mother consenting that Christ be offered as the price. Therefore "she shall be praised." Anna was praised because she offered Samuel: whence it is said of her: "The woman went her way and ate, and her countenance was no longer changed." She offered her son to serve: but the blessed Virgin offered her son to be sacrificed. Abraham, you wished to offer your son, but you offered a ram! But the glorious Virgin offered her own son.

The poor widow is praised because she offered all that she had: but this woman, namely the glorious Virgin, most merciful, devout, and devoted to God, offered her whole substance. In this the impiety of men is rebuked, who do not render thanks to God for what they have received. You have received so many good things from God, namely prebends and other things; if you do anything for God, it seems great to you. But if you give yourself and everything you have for God, it is nothing. Devotion principally consists in the worship of God.

And what occupation will she have from then on, her labors being ended? "And her husband will be praised in the gates." That will be the haven of our labors, to see God and praise God. There they will not say, "Get up, work, clothe the servants, clothe yourself too, put on your best purple, give food to the maids, see that the lamp does not go out, be thorough, get up at night, open your hand to the poor, draw the thread from the distaff to the spindle." There will not be any works of necessity, because there will not be any necessity. There will not be any works of mercy, because there will not be any misery. You will not break your bread to the poor, because no one will be begging. You will not take in the stranger, because everyone will be living in their own home country. You will not visit the sick, because everyone will be in good health for all eternity. You will not clothe the naked, because everyone will be clothed in eternal light. You will not bury the dead, because everyone will be living life without end.You will not, however, be doing nothing, just because you are not doing any of this. For you will see the One you have desired, and you will praise him without weariness or fatigue. That is the fruit you will receive. Then will come to pass that one thing you have asked for: "One thing I have asked from the Lord, this will I seek: to dwell in the house of the Lord all the days of my life." And what will you do there? "To contemplate the delight of the Lord." And her husband will be praised in the gates. "Blessed are those who dwell in your house, they will praise you forever and ever."

"Give her of the fruit of her hands," etc. These are indeed the words of that man of whom it was said: "Her husband, and he praised her," that is, of our Lord and Savior, who will command the angels at the end to lead the Church, after the struggle of this life, after the threshing of earthly afflictions, to the joys of the heavenly kingdom, and to gather it together as a companion of immortal life, according to that evangelical saying, "Gather the wheat into my barn" (Matt. 13). "Give her," he says, "of the fruit of her hands," because she has taken care to bear the fruit of the Spirit, love, joy, peace, kindness, goodness, modesty, self-control, faith, patience. For this, give her the due recompense, and let her works praise her in the gates, that is, in judgment or in the entry to the heavenly homeland. Not the superfluous praises of men, but the very works she has done, examining, approving, and rewarding him whose gracious gifts these are, so that we may deserve to be praised by him in the future, may he graciously grant us to praise him worthily in the present life with appropriate services. Amen.

Whoever among you therefore, after those bitter and tearful beginnings of his conversion, rejoices that he has breathed again into hope and, lifted up on the wings of grace, has flown forth into a certain serenity of heavenly consolation; he indeed already reaps, receiving the temporal fruit of his tears; and he himself has seen God and has heard the voice of him who says: Give to her from the fruits of her hands. For how has he not seen God, who has tasted and seen that the Lord is sweet? How sweet and gentle you were felt to be, Lord Jesus, by him to whom not only were his sins forgiven by you, but also the gift of holiness was granted; and not that alone, but moreover the promise of eternal life was added to the heap of good things! Happy is he who has already reaped so much, having in the meantime indeed his fruit in sanctification, but the end eternal life!