B. HIERONYMI IN LIBRUM ESTHER PROLOGUS.
( Vide inter opera B. Hieronymi, tom. VIII.)
THE PROLOGUE OF BLESSED JEROME ON THE BOOK OF ESTHER.
( Vide inter opera B. Hieronymi, tom. VIII.)
CAPUT PRIMUM.
(RAB., expos. in lib. Esther, tom. III.) Liber Esther quem Hebraei inter hagiographa numerant, Christi et Ecclesiae continet sacramenta, etc., usque ad qui regnavit post Darium patruum cognomento Nochum annis quadraginta.
VERS. 2.-- « Susan civitas, » etc. Susan metropolis est in Perside, quam aiunt historici Memnonis fratrem constituisse, et a Susi fluvio nomen accepisse. Ibi est regia domus Cyri lapide candido et vario, columnis aureis, et laquearibus gemmisque distincta: coeli continens simulacrum stellis micantibus insignitum, et incredibilia multa. Ibi Assuerus convivium maximum divitiis, et copiosum deliciis celebravit. Virtus namque sacri eloquii, sic aliquando 739Dtransacta narrat, ut ventura exprimat: sic factorem approbat, ut ei in ministerio contradicat: sic gesta damnat, ut haec mystice gerenda suadeat.
VERS. 3.-- « Tertio igitur anno. » Tempore, scilicet, istius saeculi incarnationis suae sacramentum patefecit, et spirituales epulas praedicationis, et corporis et sanguinis sui abundantissime ministravit. Primum tempus ante legem, secundum sub lege, tertium sub gratia.
« Grande convivum cunctis principibus. » -- « Simile est regnum coelorum homini regi qui fecit 740Cnuptias filio suo (Matth. XXII). » Et alibi: « Homo quidam fecit coenam magnam: et vocavit multos (Luc. XIV). » Hujus convivii historia, pompam divitiarum, et luxum regis ostendit: sed Christi spirituales delicias quas unicuique dispensat, allegorice significat. Christus enim est ille ditissimus rex, qui uxoris suae, id est Ecclesiae, precibus exoratus, Judaeos, id est confessores suos, de manu inimicorum liberat, atque ipsos juste condemnat. Neque enim necesse est, ut si aliquorum bona Christum significant, eorum quoque mala ipsi, scilicet Christo conveniant. Moyses enim in multis Christum significavit; sed non in hoc, quod ad aquas contradictionis dubitavit. Sed nec Aaron factura vituli. Nec Salomon in sorde libidinis. Sic Assuerus in isto judicio, 740Dut in liberali convivio Christum significat, sicut Isaias in Cyro rege Persarum Christum signat, de quo postea subjungit: « Accinxi te et non cognovisti me (Isa. XLV), » etc. Si enim reges iniqui in malefactis diabolum significant; cur non reges justi in benefactis, Christum demonstrant? Nabuchodonosor jussit populos audita symphoniarum et musicorum voce prostratos statuam adorare. Et diabolus saeculari dulcedine genus humanum inflectit a mentis rectitudine ad sequendam avaritiam quae est simulacrorum servitus.
VERS. 5.-- « Dies convivii. » Magnatum vel primitivorum 741Afidelium primi refecti sunt, secundum illud: « Non sum missus nisi ad oves, quae perierunt domus Israel (Matth. XV). » In circumcisionis sacramento Dominicae resurrectionis, et Novi Testamenti et verae circumcisionis: et octo sunt beatitudines, ad quas istud convivium perducit, quod fit tantum diebus; mali autem convivabantur in noctibus.
VERS. 6.-- « Et pendebant. » Byssus mortificationem carnis significat. Purpura sanguinem martyrii. Columnae marmoreae, firmitatem doctorum. Bene ergo dicitur quod tentoria diversi coloris byssinis et purpureis funibus per circulos eburneos in columnis marmoreis suspendebantur; quia decor Ecclesiae in sapientiae meditatione et in virtutum 741Bascensione per carnis mortificationem et castitatem cum martyrii dignitate in doctoribus debet effulgere; et ipsorum verbo et exemplo ad aliorum notitiam pervenire: ut ab his instructi et confortati, aulam paradisi mereantur introire.
« Et columnis marmoreis fulciebantur. » Id est, doctoribus de quibus dicitur: « Ego confirmavi columnas ejus (Psal. LXXIV). » Ex alibi: « Columnas fecit argenteas, reclinatorium aureum (Cant. III). »
« Super pavimentum. » Smaragdus a nimia viriditate sui sic vocatur. Parium, genus marmoris candidissimum. Per virorem enim fidei et candorem castitatis construitur fundamentum humilitatis. « Beati enim pauperes spiritu, quoniam ipsorum est regnum coelorum. (Matth. V). » Et: « Qui se humiliat 741Cexaltabitur (Luc. X). Et alibi: « Discite a me, quia mitis sum (Matth. XI), » etc.
VERS. 7.-- « Vinum. » Secundum illud: « Charitas Dei diffusa est in cordibus nostris (Rom. V), » etc. Alii datur sermo scientiae, alii sapientiae, alii fides, alii gratia sanitatum.
« Nolentes cogeret ad bibendum, » etc. Nemo cogitur spirituale donum accipere: filios vult Deus, non servos: voluntatem vult, non necessitatem, secundum illud: « Qui potest capere capiat (Matth. XIX). » Item. « Si vis ad vitam ingredi, serva mandata (Ibid.). » Et: « Si vis perfectus esse, vade et vende omnia quae habes (Ibid.), » etc.
VERS. 8.--Unusquisque quod vellet, » etc. Secundum velocitatem et capacitatem et utilitatem 741Dsingulorum. Sic enim temperanda est praedicatio, ut in omnibus utilis fiat, nulli noceat, et inter omnium vitia, quasi gladius anceps transeat. Sic per superbiam rescindens auferat, ut non augeat timiditatem. Sic otiosis et torpentibus sollicitudinem operis imponens, ut inquietis et curiosis non augeat importunam actionem, et sic de caeteris.
VERS. 9.-- « In palatio, ubi rex Assuerus, » etc. Hierusalem, ubi templum et sancta sanctorum, vel in sanctae Scripturae meditatione; in qua divinitas, potentiae suae tribuit notitiam.
VERS. 11.-- « Ut ostenderet, » etc. « Ubi venit plenitudo temporis, misit Deus Filium (Gal. IV), » etc. Tunc enim Dei Filius incarnatus legis mysteria 742Aquibus ante fideles paverat, abundantiori gratia manifestavit.
VERS. 12.--Quae renuit. » Non solum legatores despiciens, sed et regis imperium; unde in Evangelio, senior filius a patre rogatus ad convivium noluit introire: et qui ad coenam vocati, aliis rebus occupati, noluerunt venire, juxta indignationem patrisfamilias, rejecti sunt et alii loco illorum constituti.
VERS. 16.-- « Responditque Mamuchan audiente rege atque principibus: Non solum regem laesit regina, » etc. Hic novissimus in ordine septem sapientum numeratus, sententiam promulgat, et Paulum apostolum significat qui dicit: « Ego sum minimus apostolorum, qui non sum dignus vocari apostolus 742B(I Cor. XV). » Et contradicentibus Judaeis et zelo repletis ait: « Quia vos indignos judicatis vitae aeternae, ecce convertimur ad gentes (Act. XIII). »
CHAPTER ONE.
(RAB., expos. in lib. Esther, tom. III.) The book of Esther, which the Hebrews number among the hagiographa, contains the mysteries of Christ and of the Church, etc., as far as who reigned after Darius his uncle, surnamed Nochus, forty years.
VERS. 2.-- « Susan the city, » etc. Susan is a chief city in Persia, which historians say that the brother of Memnon founded, and that it took its name from the river Susus. There is the royal house of Cyrus, adorned with white and variegated stone, with golden columns, and with panelled ceilings and with gems: containing a likeness of the heaven marked out with glittering stars, and many incredible things. There Assuerus celebrated a banquet most great in riches and abundant in delights. For the power of the sacred discourse sometimes so 739Dnarrates the things that are past that it sets forth the things to come: so approves the doer that it contradicts him in his ministry: so condemns the deeds that it urges these same to be done mystically.
VERS. 3.-- « In the third year therefore. » In the time, that is to say, of this age he [Christ] laid open the mystery of his incarnation, and most abundantly ministered the spiritual feasts of preaching, and of his own body and blood. The first time was before the law, the second under the law, the third under grace.
« A great banquet convivum for all the princes. » -- « The kingdom of heaven is likened to a man that is a king, who made 740Ca marriage for his son (Matth. XXII). » And elsewhere: « A certain man made a great supper: and called many (Luc. XIV). » The history of this banquet shows the pomp of riches and the luxury of the king: but allegorically it signifies the spiritual delights of Christ, which he dispenses to each one. For Christ is that most wealthy king who, entreated by the prayers of his wife, that is, of the Church, delivers the Jews, that is, his own confessors, out of the hand of their enemies, and justly condemns those same [enemies]. For neither is it necessary that, if the good things of certain men signify Christ, their evil things also should suit him, that is to say, Christ. For Moses signified Christ in many things; but not in this, that he doubted at the waters of contradiction. But neither did Aaron in the making of the calf. Nor Solomon in the filth of lust. So Assuerus in that judgment, 740Das in the bountiful banquet, signifies Christ, just as Isaias in Cyrus the king of the Persians signifies Christ, of whom he afterwards subjoins: « I girded thee, and thou hast not known me (Isa. XLV), » etc. For if unjust kings in their evil deeds signify the devil; why do not just kings in their good deeds show forth Christ? Nabuchodonosor commanded the peoples, when the sound of the symphonies and of the musicians was heard, to fall down and adore the statue. And the devil by worldly sweetness bends the human race away from rectitude of mind to the following of avarice, which is the service of idols.
VERS. 5.-- « The days of the banquet. » The first of the great ones, or of the primitive 741Afaithful, were refreshed, according to that: « I was not sent but to the sheep that are lost of the house of Israel (Matth. XV). » In the sacrament of circumcision, of the Lord's resurrection, and of the New Testament and of the true circumcision: and there are eight beatitudes, to which that banquet leads, which is held only in the days; but the wicked feasted in the nights.
VERS. 6.-- « And there hung. » Fine linen signifies the mortification of the flesh. Purple, the blood of martyrdom. Marble columns, the steadfastness of the teachers. Well therefore is it said that hangings of divers colours were suspended by cords of fine linen and of purple through rings of ivory upon marble columns; because the comeliness of the Church ought to shine forth in the teachers, in the meditation of wisdom and in the 741Bascent of the virtues, through the mortification of the flesh and through chastity together with the dignity of martyrdom; and by their word and example to come to the knowledge of others: that being instructed and strengthened by these, they may deserve to enter the hall of paradise.
« And they were supported by marble columns. » That is, by the teachers, of whom it is said: « I have established the pillars thereof (Psal. LXXIV). » From elsewhere [Ex; read Et, "And elsewhere"]: « He made the columns of silver, the resting place of gold (Cant. III). »
« Upon the pavement. » The emerald is so called from its exceeding greenness. Parian, a kind of most white marble. For by the greenness of faith and the whiteness of chastity is built the foundation of humility. « For blessed are the poor in spirit, for theirs is the kingdom of heaven. (Matth. V). » And: « He that humbleth himself 741Cshall be exalted (Luc. X). And elsewhere: « Learn of me, because I am meek (Matth. XI), » etc.
VERS. 7.-- « Wine. » According to that: « The charity of God is poured forth in our hearts (Rom. V), » etc. To one is given the word of knowledge, to another of wisdom, to another faith, to another the grace of healings.
« Should compel the unwilling to drink, » etc. No one is compelled to receive a spiritual gift: God wills sons, not slaves: he wills the will, not necessity, according to that: « He that can take it, let him take it (Matth. XIX). » Likewise. « If thou wilt enter into life, keep the commandments (Ibid.). » And: « If thou wilt be perfect, go and sell all things that thou hast (Ibid.), » etc. [Vulg. Matt. 19:21 vade, vende quae habes — the verse has neither the conjunction nor "all things"]
VERS. 8.--Every one what he would, » etc. According to the swiftness and the capacity and the profit 741Dof each. For so is preaching to be tempered, that it may become useful in all, may harm none, and may pass among the vices of all as a two-edged sword. So let it take away, cutting off on account of pride, that it may not increase timidity. So laying upon the idle and the sluggish the solicitude of work, that it may not increase importunate activity in the restless and the curious, and so of the rest.
VERS. 9.-- « In the palace, where king Assuerus, » etc. Jerusalem, where the temple is and the holy of holies, or in the meditation of holy Scripture; in which the Godhead grants the knowledge of its own power.
VERS. 11.-- « That he might show, » etc. « When the fulness of time came, God sent the Son (Gal. IV), » etc. For then the Son of God, being incarnate, manifested with more abundant grace the mysteries of the law 742Awith which he had before fed the faithful.
VERS. 12.--Who refused. » Despising not only the envoys, but the king's command also; whence in the Gospel the elder son, being asked by his father to the banquet, would not go in: and they who were called to the supper, being taken up with other matters, would not come, and according to the indignation of the master of the house they were rejected and others appointed in their place.
VERS. 16.-- « And Mamuchan answered, in the hearing of the king and of the princes: The queen hath injured not only the king, » etc. He, reckoned last in the order of the seven wise men, promulgates the sentence, and signifies Paul the apostle, who says: « I am the least of the apostles, who am not worthy to be called an apostle 742B(I Cor. XV). » And to the Jews contradicting and filled with zeal he says: « Because you judge yourselves unworthy of eternal life, behold we turn to the Gentiles (Act. XIII). »
CAPUT II.
VERS. 7.-- « Qui fuit. » Esther dicitur absconsa, Edissa, misericordiam consecuta. Haec est gentium Ecclesia, quae in abscondito cordis nutriens castitatem fidei, misericordiam et gratiam coram oculis Domini invenit, repudiata synagoga, quae in Osee vocabatur absque misericordia. Hanc nutrit Mardochaeus spiritualis, et adoptat in filiam qui est doctor gentium in fide et veritate, et est de stirpe Jemini, hoc est de stirpe Benjamin.
VERS. 8.-- « Esther. » Hanc Nabuchodonosor 742Cspiritualis et rex confusionis a naturali lege et cultu unius Dei in confusionem idololatriae transtulit, sed pietas divina ad viam veritatis per praedicatores revocavit.
VERS. 9.-- « Et septem puellas. » Id est, fideles animas Spiritu sancti gratia regeneratas atque dedicatas quae ejus sequuntur vestigia, fide, doctrina, et operatione, de quibus dicitur: « Adolescentulae dilexerunt te nimis. »
« Quae noluit. » Quia peccatorum labe et sordibus idololatriae per baptismum mundata, opprobrium pristinae iniquitatis non sustinuit ultra.
VERS. 13.-- « Ingredientesque. » Quaecunque anima certat ad thalamum Christi properare, condignum a suis doctoribus accipit ornamentum, et 742Dquo magis se devotam ad agnitionem fidei, et exercitium operis praeparat, eo amplius a doctoribus instruitur, ut de competentium numero, ad sanctae Trinitatis integram fidem et confessionem ac perceptionem baptismi et unctionem chrismatis, ut coelesti sponso veraciter jungatur, accedat.
VERS. 14.-- « Atque inde. » Qui se ab Ecclesia per vitiorum sordes separaverit, merito in secundas aedes retruditur ubi concubinae regis morantur: quia sanae fidei casus descensum honoris meretur, nec habet ultra potestatem ad regem redire, nisi superna gratia visitatus, in pristinae statum dignitatis restituatur.
VERS. 15.-- « Evoluto autem. » Id est, transactis 743Aquinque aetatibus mundi, quibus patrum propago processerat, instabat sexta aetas veniente Redemptore, in qua gentium multitudo per Evangelium vocanda erat.
VERS. 16.-- « Tebeeth. Apud Hebraeos; Xudimos, apud Graecos; Januarius est apud Latinos. In quo Dominus incarnatus octavo die circumcisus a magis adoratus, et mysticis muneribus est honoratus, in quo etiam a Joanne baptizatus esse praedicatur.
VERS. 19.-- « Cumque et secundo. » Non sufficit Christo primitivam sibi sociare Ecclesiam, sed per praedicatores de gentibus multitudinem acquisivit copiosam; unde: « Alias oves habeo quae non, etc. (Joan. X). »
VERS. 21.-- « Duo eunuchi regis, » etc. Possunt 743Bin duobus eunuchis schismatici et haeretici notari, qui fraudis et malitiae venenum corde gestantes, contra veritatem consiliantur ut eam credentibus auferant, et Christum, id est fidem Christi, in ipsis fidelibus interficiant: sed eorum iniquitatem sancti doctores manifestant, ut innocentes salventur, et illi justa ultione puniantur.
VERS. 23.-- « Historiis et annalibus traditum coram rege, » etc. Duobus Testamentis, in quibus scriptum est, quae justis praemia, quae injustis debeantur supplicia; unde: « Ibunt hi in supplicium aeternum: justi autem in vitam aeternam (Matth. XXV). » Et in Ezech.: « Justitiae justi super eum, et impietas impii erit super eum (Ezech. XVIII). »
CHAPTER II.
VERS. 7.-- « Who was. » Esther is called hidden, Edissa, one that hath obtained mercy. This is the Church of the Gentiles, which, nourishing in the hidden place of the heart the chastity of faith, found mercy and grace before the eyes of the Lord, the synagogue being cast off, which in Osee was called without mercy. Her the spiritual Mardochaeus nourishes, and adopts for a daughter, who is the teacher of the Gentiles in faith and truth, and is of the stock of Jemini, that is, of the stock of Benjamin.
VERS. 8.-- « Esther. » Her the spiritual Nabuchodonosor 742Cand king of confusion carried over from the natural law and the worship of the one God into the confusion of idolatry, but the divine mercy called her back through preachers to the way of truth.
VERS. 9.-- « And seven maidens. » That is, faithful souls regenerated and dedicated by the grace of the Holy Spirit, which follow her [the Church's] footsteps in faith, in doctrine, and in work, of whom it is said: « The young maidens have loved thee exceedingly. » [Vulg. Cant. 1:2 adolescentulae dilexerunt te, without the adverb]
« Who would not. » Because, being cleansed through baptism from the stain of sins and from the filth of idolatry, she no longer endured the reproach of her former iniquity.
VERS. 13.-- « And they that went in. » Whatever soul strives to hasten to the bridal chamber of Christ receives from its own teachers a worthy adornment, and 742Dthe more it prepares itself devoted to the acknowledging of the faith and to the exercise of work, so much the more fully is it instructed by the teachers, that from the number of the competentes it may come to the entire faith and confession of the holy Trinity and to the receiving of baptism and the unction of chrism, that it may be truly joined to the heavenly spouse.
VERS. 14.-- « And thence. » He who shall have separated himself from the Church through the filth of vices is deservedly thrust back into the second house where the concubines of the king abide: because a fall from sound faith deserves a descent of honour, nor has he any longer power to return to the king, unless, being visited by grace from above, he be restored into the state of his former dignity.
VERS. 15.-- « But the time being ended. » That is, the five ages of the world being passed, 743Athrough which the offspring of the fathers had gone forward, the sixth age was at hand with the coming of the Redeemer, in which the multitude of the Gentiles was to be called through the Gospel.
VERS. 16.-- « Tebeeth. Among the Hebrews; Xudimos, among the Greeks; among the Latins it is January. In which the Lord, being incarnate, was circumcised on the eighth day, was adored by the Magi, and was honoured with mystical gifts, in which also he is proclaimed to have been baptized by John.
VERS. 19.-- « And when a second time also. » It did not suffice Christ to associate to himself the primitive Church, but through preachers he acquired a plentiful multitude from among the Gentiles; whence: « Other sheep I have that are not, etc. (Joan. X). »
VERS. 21.-- « Two eunuchs of the king, » etc. There may 743Bbe noted in the two eunuchs the schismatics and the heretics, who, bearing in their heart the poison of fraud and of malice, take counsel against the truth that they may take it away from believers, and that they may slay Christ, that is, the faith of Christ, in the faithful themselves: but the holy teachers make their iniquity manifest, that the innocent may be saved, and those men punished with a just vengeance.
VERS. 23.-- « Delivered to the histories and the annals before the king, » etc. By the two Testaments, in which it is written what rewards are due to the just, what punishments to the unjust; whence: « These shall go into everlasting punishment: but the just into life everlasting (Matth. XXV). » And in Ezechiel: « The justices of the just [shall be] upon him, and the impiety of the impious shall be upon him (Ezech. XVIII). » [Vulg. Ezek. 18:20 justitia justi super eum erit, singular, with its own verb]
CAPUT III.
743CVERS. 1.-- « Aman filium. » Potentes saeculi, qui beneficiis divina potestate collatis abutentes, quos consortes habent naturae dedignantur habere consortes gratiae: et honorem et reverentiam quam soli Deo debuerunt, in sese transferre contendunt. Eos autem qui consentire nolunt, odiis et cruciatibus persequuntur: sed justo Dei judicio in insidiis suis capiuntur iniqui. Unde dicitur: « Justus angustia liberatur, et traditur impius pro eo (Prov. XI). » Potest per Aman (quem Josephus de stirpe Amalec esse commemorat) Judaeorum populus figurari: qui prophetas occiderunt, et Dominum prophetarum et apostolos, ejus generis nobilitatem propter incredulitatem et duritiam cordis perdentes, qui per Isaiam 743Dprincipes Sodomorum et populus Gomorrhae dicuntur. Unde Ezechiel: « Pater tuus Amorrhaeus, et mater tua Cethaea. »
VERS. 7.-- « Missa est sors. » Qui ad sortem Domini pertinent, occiduntur, quos significat ille hircus, qui secundum sortem Domini in lege occidebatur.
VERS. 10.-- « Tulit ergo. » Sicut Aman epistolas dirigens, regis signaculo eas munire conatur: ut facilius votum expleatur, sic Judaei libros divinae legis in quibus est signaculum summi regis, id est, gratia Spiritus sancti ad comprehendendam haeresim suam assumunt in testimonium, reprobantes societatem gentium et Christi Evangelium, quasi divinis praeceptis contrarium.
CHAPTER III.
743CVERS. 1.-- « Aman the son. » The mighty of the world, who, abusing the benefits conferred upon them by the divine power, disdain to have as partners of grace those whom they have as partners of nature: and strive to transfer to themselves the honour and reverence which they owed to God alone. But those who will not consent they persecute with hatreds and with torments: but by the just judgment of God the wicked are taken in their own snares. Whence it is said: « The just is delivered out of distress, and the wicked is delivered up for him (Prov. XI). » By Aman (whom Josephus records to have been of the stock of Amalec) the people of the Jews may be figured: who slew the prophets, and the Lord of the prophets, and the apostles, losing the nobility of their race because of unbelief and hardness of heart, who by Isaias 743Dare called princes of Sodom and people of Gomorrha. Whence Ezechiel: « Thy father was an Amorrhite, and thy mother a Cethite. »
VERS. 7.-- « The lot was cast. » They who belong to the lot of the Lord are slain, whom that goat signifies which according to the lot of the Lord was slain in the law.
VERS. 10.-- « He took therefore. » As Aman, directing letters, endeavours to fortify them with the seal of the king: that his wish may the more easily be fulfilled, so the Jews take for a testimony the books of the divine law, in which is the seal of the highest king, that is, the grace of the Holy Spirit, to compass their own heresy, rejecting the fellowship of the Gentiles and the Gospel of Christ, as contrary to the divine precepts.
CAPUT IV.
VERS. 2.-- « Usque ad fores. » Sic magister Ecclesiae intercessione reginae, de qua dicitur: « Astitit regina a dextris tuis (Psal. XIV), » etc., quae partim peregrinatur in mundo, et partim regnat cum Domino, a rege omnium saeculorum desiderat exaudiri.
« Non enim. » Nullus cum corruptione praesentis vitae potest aulam coelestem intrare, sed ante obitum suum debet quisque corporis castigatione et cordis compunctione regni pulsare introitum, ut post laetabundus supernum intret palatium. Si quis quaerat quomodo rex justissimus tormenta inferat innocentibus, sciat hoc non esse ex voto malitiae, sed ex summi consilii nutu procedere. « Sapientia enim vincit malitiam (Sap. VII), » « attingit a fine usque 744Bad finem fortiter: et disponit omnia suaviter (Ibid., VIII). » « Omnia quaecunque voluit fecit in coelo et omnibus abyssis (Psal. CXIII). » Cujus justo judicio agitur, ut fideles in manu persecutorum tradantur vel ad purgationem, vel ad correptionem, vel ad meritorum augmentationem: sic Job Satanae traditur; Paulus ab angelo Satanae colaphizatur.
« Rursumque. » Orant pro se invicem Mardochaeus et Esther, id est magistri et discipuli, sicut Paulus pro discipulis orat, et pro se orari obsecrat, ut in Actibus apostolorum ab Ecclesia fiebat oratio sine intermissione pro Petro.
CHAPTER IV.
VERS. 2.-- « As far as the doors. » So the master of the Church, by the intercession of the queen, of whom it is said: « The queen stood on thy right hand (Psal. XIV), » etc., which in part sojourns in the world, and in part reigns with the Lord, desires to be heard by the king of all ages.
« For it was not lawful. » No one can enter the heavenly hall with the corruption of the present life, but before his death every man ought, by chastisement of the body and compunction of heart, to knock at the entrance of the kingdom, that afterwards he may enter rejoicing into the palace on high. If any man ask how a most just king inflicts torments upon the innocent, let him know that this is not from a wish of malice, but proceeds from the nod of the highest counsel. « For wisdom overcometh malice (Sap. VII), » [Vulg. Wisd. 7:30 sapientiam autem non vincit malitia, "but malice doth not overcome wisdom" — subject and object are reversed in what Migne prints, which also has no negative] « it reacheth from end 744Bto end mightily: and ordereth all things sweetly (Ibid., VIII). » « All things whatsoever he would he hath done in heaven and in all the depths (Psal. CXIII). » By whose just judgment it comes to pass that the faithful are delivered into the hand of persecutors either for purgation, or for correction, or for the increase of merits: so Job is delivered to Satan; Paul is buffeted by an angel of Satan.
« And again. » Mardochaeus and Esther pray for one another, that is, masters and disciples, as Paul prays for his disciples, and beseeches that prayer be made for himself, as in the Acts of the Apostles prayer was made by the Church without ceasing for Peter.
CAPUT V.
VERS. 2.-- « Virgam auream. » Regiminis potentiam vel passionis crucem, per quam acquisivit 744Cpotestatem, de qua dicitur: « Data est mihi omnis potestas in coelo et in terra (Matth. XXVIII). » Et alibi: « Propter quod exaltavit illum, et dedit illi nomen quod est super omne nomen (Philip. II). »
VERS. 8.-- « Si inveni in conspectu. » Dilatio petendi non deputatur segnitiei, sed patientiae. Non enim in praesenti sed in futuro bonis et malis retribuetur merces: cras enim pro futuro ponitur, unde: « Nolite solliciti esse de crastino; » et Jacob in Genesi ait: « Apparebit mihi cras justitia mea (Matth. VI). » Et de agno dicitur: « Non remanebit ex eo quidquam usque mane (Gen. 30). » Cum judicium venerit, revelabitur quali veste quisquam ad convivium intraverit.
CHAPTER V.
VERS. 2.-- « The golden rod. » The power of governance, or the cross of the passion, through which he acquired 744Cthe power of which it is said: « All power is given to me in heaven and in earth (Matth. XXVIII). » And elsewhere: « For which cause he exalted him, and gave him a name which is above every name (Philip. II). » [Vulg. Phil. 2:9 propter quod et Deus exaltavit illum, et donavit illi nomen, where God is named as the one who exalts]
VERS. 8.-- « If I have found in the sight. » The delay in asking is not reckoned to sloth, but to patience. For not in the present but in the future shall the wage be repaid to the good and to the wicked: for to morrow is put for the future, whence: « Be not solicitous for the morrow; » and Jacob in Genesis says: « My justice shall appear for me to morrow (Matth. VI). » [Vulg. Gen. 30:33 respondebitque mihi cras justitia mea, "shall answer for me"] And of the lamb it is said: « There shall not remain any thing of it until the morning (Gen. 30). » When the judgment shall come, it shall be revealed with what garment each one has entered to the banquet.
CAPUT VI.
VERS. 1.-- « Noctem illam duxit rex insomnem, » etc. In se mobilis permanens cursus temporum et actus omnium contemplatur, et nulla eum latet cogitatio cui omnia praesentia; unde Apostolus: « Non est in illo, est et fuit, sed est in illo semper est (II Cor. I). »
VERS. 2.-- « Ventum est. » Gesta Mardochaei memorantur coram rege; quia bona opera sanctorum doctorum nunquam oblivioni tradentur, sed in memoria aeterna erit justus.
VERS. 10.-- « Festina. » Magistri Ecclesiae omnium virtutum cultu et decore sapientiae illustrati honorantur diademate regiae dignitatis, tanquam 745Amembra summi regis. Ascendunt super equum regium, id est, super populum fidelium in quorum cordibus residet rex angelorum; unde Habacuc propheta: « Ascendens super equos tuos, et equitatus tuus sanitas. » His Aman specialis hostis populi Dei, licet etiam invitus praebet obsequium cum persecutores Ecclesiae coguntur eidem Ecclesiae reddere testimonium, non valentes occultare quod manifestum est.
« Tulit itaque. » Haec mutatio dexterae Excelsi, qui si videbatur gloriosior, infra alios apparet vilior et inferior, secundum illud: « Deposuit potentes de sede, et exaltavit humiles. » Similiter Isaias ait: « Convertetur Libanus in Chermel, et Chermel in saltum reputabitur. » Sic Synagogae compressa est 745Bsuperbia, Ecclesiae humilitas exaltata. Sic persecutores fidei ad nihilum sunt redacti: confessores Christi in toto orbe exaltati. Caput in caudam, et cauda in caput versa est: « Quia omnis qui se exaltat, humiliabitur (Luc. XXIV). »
CHAPTER VI.
VERS. 1.-- « The king passed that night without sleep, » etc. Remaining movable [mobilis; read immobilis, "unmoved"] in himself, he [God] contemplates the course of times and the acts of all men, and no thought lies hid from him to whom all things are present; whence the Apostle: « There is not in him, is and was, but in him there always is is (II Cor. I). » [Vulg. II Cor. 1:19 non fuit Est et Non, sed Est in illo fuit, "there was not Yes and No, but in him there was Yes"]
VERS. 2.-- « They came. » The deeds of Mardochaeus are called to mind before the king; because the good works of holy teachers shall never be delivered over to oblivion, but the just shall be in everlasting remembrance.
VERS. 10.-- « Make haste. » The masters of the Church, made illustrious by the practice of all the virtues and by the comeliness of wisdom, are honoured with the diadem of royal dignity, as 745Amembers of the highest king. They mount upon the royal horse, that is, upon the people of the faithful in whose hearts the king of angels resides; whence Habacuc the prophet: « Mounting upon thy horses, and thy cavalry is health. » [Vulg. Hab. 3:8 qui ascendes super equos tuos, et quadrigae tuae salvatio, "and thy chariots are salvation"] To these Aman, the special enemy of the people of God, though even unwilling, renders obedience, when the persecutors of the Church are compelled to render testimony to that same Church, not being able to hide what is manifest.
« He took therefore. » This is the change of the right hand of the Most High, he who, if he seemed the more glorious, appears beneath others baser and lower, according to that: « He hath put down the mighty from their seat, and hath exalted the humble. » Likewise Isaias says: « Libanus shall be turned into Chermel, and Chermel shall be esteemed as a forest. » So was the pride of the Synagogue crushed, 745Bthe humility of the Church exalted. So were the persecutors of the faith brought to nothing: the confessors of Christ exalted in the whole world. The head was turned into the tail, and the tail into the head: « For every one that exalteth himself shall be humbled (Luc. XXIV). »
CAPUT VII.
« Secunda die, » etc. Sed ubi Esther petitionem suam aperuit, damnatus ad poenam secessit. In Evangelio enim prandium et coena memorantur. Prandium praesens tempus Ecclesiae designat, coena autem aeternum et ultimum convivium. Unde malis separatis in perpetuum laetantur boni. Aman, namque quia vestem dignam convivio non habuit, extra projici meruit.
745CVERS. 7.-- « Intravit in hortum. » Rege in hortum properante, id est, secum electos ad delicias paradisi invitante, reginam pro salute sua deprecari contendit, sed tempus opportunum non habuit. Sero enim quaeruntur salutis remedia, cum mortis imminent pericula; unde Salomon: « Tunc invocabunt, et non exaudiam eos: mane consurgent, et non invenient (Prov. I). »
VERS. 8.-- « Et statim. » Deprecatio Aman, oppressio dicitur, quia in die judicii iniquorum oratio irritatio est: unde: Cum judicatur, exeat condemnatus (Psal. CVIII), etc. Tunc oppressio qua humiles opprimebant, ipsis improperabitur.
VERS. 9.-- « Harbona. » Doctores legis significat, qui scelera et dolos Judaeorum praedixerunt, unde 745DMoyses: « Novi quod post mortem meam inique agetis, et declinabitis de via quam ostendi vobis (Deut. XXXI). » Et in Evangelio: « Est qui accusat vos, Moyses, in quo speratis (Joan. V). »
« In domo Aman. » Iniquos tumultuantes contra Christum, significat Aman et ejus Ecclesiam persequentes. Christus autem in lege erat eis promissus; lex itaque, quae ad custodiam vitae data est, ipsis in mortem versa est, per quam Christum delere, et ejus confessores interficere moliebantur: et qui per legem innoxios opprimere volebant; ipsa accusante, justi judicii accepere sententiam. Qui in lege peccaverunt, per legem vindicabuntur.
CHAPTER VII.
« On the second day, » etc. But when Esther opened her petition, he [Aman], being condemned, withdrew to his punishment. For in the Gospel a dinner and a supper are mentioned. The dinner designates the present time of the Church, but the supper the eternal and last banquet. Whence, the wicked being separated, the good rejoice for ever. For Aman, because he had not a garment worthy of the banquet, deserved to be cast forth.
745CVERS. 7.-- « He went into the garden. » The king hastening into the garden, that is, inviting the elect with himself to the delights of paradise, he [Aman] strove to beseech the queen for his own safety, but had not a fitting time. For too late are the remedies of salvation sought, when the perils of death are at hand; whence Solomon: « Then shall they call, and I will not hear them: in the morning they shall rise early, and shall not find (Prov. I). »
VERS. 8.-- « And immediately. » The entreaty of Aman is called an oppression, because in the day of judgment the prayer of the wicked is a provocation: whence: When he is judged, may he go forth condemned (Psal. CVIII), etc. Then the oppression wherewith they oppressed the humble shall be cast in their own teeth.
VERS. 9.-- « Harbona. » It signifies the doctors of the law, who foretold the crimes and the deceits of the Jews, whence 745DMoses: « I know that after my death you will do wickedly, and will decline from the way which I have shown you (Deut. XXXI). » [Vulg. Deut. 31:29 declinabitis cito de via quam praecepi vobis, "will quickly decline from the way which I have commanded you"] And in the Gospel: « There is one that accuseth you, Moses, in whom you trust (Joan. V). »
« In the house of Aman. » Aman signifies the wicked who raise tumult against Christ, and who persecute his Church. But Christ had been promised to them in the law; the law therefore, which was given for the keeping of life, was turned to death for them, by which they contrived to blot out Christ and to slay his confessors: and they who wished by the law to oppress the guiltless; that same law accusing them, received the sentence of a just judgment. They who have sinned in the law shall be punished by the law.
CAPUT VIII.
VERS. 1.-- « Die illo. » Tenet Esther domum Aman, hostis Judaeorum, cum Ecclesia possidet mundum, quem possederat diabolus, hostis Christianorum; unde: « Cum fortis armatus custodit atrium suum (Luc. XI), » etc. Ingreditur ante faciem regis Mardochaeus, cum quotidie sanctorum animae de incolatu praesentis vitae ingrediuntur ad contemplationem divinae majestatis.
« Domum Aman. » Dignitatem et honorem quem Judaei scientia legis, et prophetarum, et cultu religionis habuerunt; unde in Proverbiis: « Custoditur justo substantia peccantis (Prov. XIII). » Et in Evangelio: « Auferetur a vobis regnum, et dabitur genti facienti fructus ejus (Matth. XXI). »
746BVERS. 2.-- « Tulitque rex. » Laudante et praedicante instantiam magistrorum, a Domino pro gratia gratiam accipiunt in conspectu conditoris omnium; unde: « Nutrivit corda fidelium. »
« Tradidit Mardochaeo. » Praedicatoribus gentium ut sibi haererent, et gentibus ministrarent.
VERS. 3.-- « Procidit ad pedes, » etc. Quia sancta Ecclesia, pro ereptione filiorum suorum, quotidie Deum omnipotentem per fidem et mysteria incarnationis exorat, ut hostium comprimatur audacia, et fidelium liberetur innocentia.
VERS. 5.-- « Obsecro ut. » Quia evangelica doctrina, quae Christi nomine in toto orbe praedicatur, Spiritus sancti signaculo confirmata declaratur, cujus dono repleti ipsi praedicatores permanserunt 746Cinsuperabiles, et hostium suorum gloriosi triumphatores.
VERS. 9.-- « Accitisque scribis, » etc. Quia Evangelii doctrina ita condita est per scriptores Novi Testamenti, Domino mediante, ut sanctae Trinitatis fides plenissime in ea contineretur, et totius decalogi summa perfectio in duobus praeceptis charitatis demonstraretur.
« Qui centum viginti. » In quibus totus mundus signatur. Nam denarius numerus per duodenarium multiplicatus centum et viginti facit, quibus septenarius sociatus totius summae plenitudinem concludit: ita decalogi custodia apostolica traditione per totum orbem diffusa, septiformis Spiritus gratia in 746Dcordibus fidelium infunditur vel est consummata.
VERS. 11.-- « Interficerent, » etc. Ne mali germinis pullularent rediviva plantaria. Similiter septem gentes quae habitabant in terra promissionis Dominus interfici jussit, et postmodum Amalechitas omnimode deleri, ut omnem occasionem scandali auferret eis; unde David ait: In matutino interficiebam (Psal. C), etc.
VERS. 14.-- « In Susan, » etc. In superbia mundi debellanda. Nam Susis equitatio vel evertens interpretatur; unde Salvator ait: « Confidite, ego vici mundum (Joan. XVI). »
CHAPTER VIII.
VERS. 1.-- « On that day. » Esther holds the house of Aman, the enemy of the Jews, when the Church possesses the world, which the devil, the enemy of Christians, had possessed; whence: « When a strong man armed keepeth his court (Luc. XI), » etc. Mardochaeus goes in before the face of the king, when daily the souls of the saints go in from the sojourning of the present life to the contemplation of the divine majesty.
« The house of Aman. » The dignity and the honour which the Jews had by the knowledge of the law and of the prophets, and by the practice of religion; whence in the Proverbs: « The substance of the sinner is kept for the just (Prov. XIII). » And in the Gospel: « The kingdom shall be taken away from you, and shall be given to a nation yielding the fruits thereof (Matth. XXI). »
746BVERS. 2.-- « And the king took. » [The king] praising and proclaiming the earnestness of the masters, they receive from the Lord grace for grace in the sight of the creator of all; whence: « He hath nourished the hearts of the faithful. »
« He delivered it to Mardochaeus. » To the preachers of the Gentiles, that they might cleave to him, and might minister to the Gentiles.
VERS. 3.-- « She fell down at his feet, » etc. Because holy Church, for the deliverance of her sons, daily entreats almighty God through faith and the mysteries of the incarnation, that the boldness of the enemies may be crushed, and the innocence of the faithful set free.
VERS. 5.-- « I beseech that. » Because the evangelical doctrine, which is preached in the whole world in the name of Christ, is declared to be confirmed by the seal of the Holy Spirit, filled with whose gift the preachers themselves remained 746Cunconquerable, and glorious triumphers over their enemies.
VERS. 9.-- « And the scribes being called, » etc. Because the doctrine of the Gospel was so composed by the writers of the New Testament, the Lord mediating, that the faith of the holy Trinity might be most fully contained in it, and the highest perfection of the whole decalogue be shown forth in the two precepts of charity.
« Who over a hundred and twenty. » In which the whole world is signified. For the number ten multiplied by twelve makes a hundred and twenty, to which the number seven being joined concludes the fulness of the whole sum: so, the keeping of the decalogue being spread through the whole world by apostolic tradition, the grace of the sevenfold Spirit is poured into 746Dthe hearts of the faithful, or is consummated.
VERS. 11.-- « They should kill, » etc. Lest the revived plantings of an evil seed should sprout again. Likewise the Lord commanded the seven nations which dwelt in the land of promise to be slain, and afterwards the Amalecites to be utterly destroyed, that he might take away from them every occasion of scandal; whence David says: In the morning I put to death (Psal. C), etc.
VERS. 14.-- « In Susan, » etc. In the pride of the world that is to be overcome. For Susis is interpreted riding, or overturning; whence the Saviour says: « Have confidence, I have overcome the world (Joan. XVI). »
CAPUT IX.
VERS. 4.-- « Et plurimum posse cognoverant. » 747AQuia doctorum actio laudabilis, et potentia virtutum, honorem et reverentiam tribuit multitudini fidelium. Unde in Actibus apostolorum: « Fiebant prodigia et signa multa (Act. V), » unde legitur alibi: « Fiebat enim omni animae timor (Ibid. II). Item: « Nemo audebat se conjungere illis, et magnificabat eos populus (Ibid. V). »
VERS. 5.-- « Itaque percusserunt Judaei. » Non solum alios operarios iniquitatis, qui perseverant in peccatis, nec curant percipere remissionem peccatorum, Spiritus sancti divina sententia damnandos judicat, sed etiam carnales Judaeos decalogi transgressores, crucis Christi reatum, quem ex perfidia contraxerunt, in inferni civitatibus sensuros.
VERS. 6.-- « Quorum ista sunt nomina. » Horum 747Bnominum interpretationes non multo opere exquirimus, nec allegoriae servire cogimus. Typus enim in parte est, non in toto. Si enim in toto est typus, non est historia. Historicum oportet rei gestae veram seriem exponere, nec citra subsistere, nec ultra procedere: allegoricum interpretem, egregias partes, in spirituali sensu convenientes eligere.
VERS. 16.-- « In tantum. » Omnes, qui quinque sensibus corporeis legem carnaliter suscipiunt, et cum per septiformem Spiritus sancti gratiam specialiter plena et perfecta sit, spiritualiter intelligere respuunt, quasi duobus diebus vincuntur atque prosternuntur.
VERS. 17.-- « Dies autem. » Notandum quod quidam Judaeorum tertia decima die interficiunt, et 747Cdecima quarta desinunt, et solemnitatem agunt, quidam per duos dies, id est, tertiam decimam et decimam quartam diem ejusdem mensis occidunt, quinta decima solemniter quiescunt: quia quidam 748Asanctorum, post completos labores quibus Deo bene credendo et bene vivendo serviunt, modo ante tempus judicii in animabus sabbatum aeternae quietis habent: alii, usque ad ultimum resurrectionis diem in carne perdurantes superatis hostibus universis subito immutati, quietem animarum et corporum percipiunt; unde Apostolus: « Mortui qui in Christo sunt, resurgent primi. Deinde nos qui vivimus, qui residui sumus, resurgemus cum illis obviam Christo in aera (I Thes. IV), » etc. Nam quarta decima, quae bis septem continet quietem animarum perfectam significat, quinta decima vero septenarium et octonarium complectens, animarum et corporum quietem significat.
VERS. 24.-- « Et misit Phur, » etc. Sors in urnam 748Bmissa, dispositionem cujuslibet rei in hominis mente significat, cujus eventum non humanum, sed divinum regit arbitrium, unde Salomon: « Sortes mittuntur in sinum: sed a Domino temperantur (Prov. XVI). »
VERS. 28.-- « Isti sunt dies. » Quia quies animarum et resurrectio corporum merito firmiter a fidelibus custoditur et celebratur: vel, quia quietis animarum et resurrectionis corporum merito feriatio a fidelibus custoditur et celebratur.
CHAPTER IX.
VERS. 4.-- « And they had learned that he could do very much. » 747ABecause the praiseworthy action of the teachers, and the power of their virtues, bestows honour and reverence upon the multitude of the faithful. Whence in the Acts of the Apostles: « Many wonders and signs were wrought (Act. V), » whence it is read elsewhere: « For fear came upon every soul (Ibid. II). Likewise: « No one durst join himself to them, and the people magnified them (Ibid. V). »
VERS. 5.-- « So the Jews smote. » The divine sentence of the Holy Spirit judges not only the other workers of iniquity, who persevere in sins, and care not to receive the remission of sins, to be condemned, but also the carnal Jews, transgressors of the decalogue, that they shall feel in the cities of hell the guilt of the cross of Christ, which they contracted out of perfidy.
VERS. 6.-- « Whose names are these. » The interpretations of these 747Bnames we do not search out with much labour, nor do we force them to serve allegory. For the type is in a part, not in the whole. For if the type is in the whole, it is not history. The historian ought to set forth the true order of the thing done, and neither to stop short of it nor to go beyond it: the allegorical interpreter, to choose out the excellent parts that agree in a spiritual sense.
VERS. 16.-- « So far. » All who receive the law carnally by the five bodily senses, and, though through the sevenfold grace of the Holy Spirit it is especially full and perfect, refuse to understand it spiritually, are as it were overcome and laid low in two days.
VERS. 17.-- « Now the day. » It is to be noted that certain of the Jews slay on the thirteenth day, and 747Ccease on the fourteenth, and keep the solemnity, certain slay through two days, that is, on the thirteenth and the fourteenth day of the same month, and on the fifteenth solemnly rest: because certain 748Aof the saints, after the labours are completed in which they serve God by believing well and living well, now, before the time of judgment, have in their souls the sabbath of eternal rest: others, enduring in the flesh until the last day of the resurrection, all their enemies being overcome, suddenly changed, receive the rest of souls and of bodies; whence the Apostle: « The dead who are in Christ shall rise first. Then we who are alive, who remain, shall rise again with them to meet Christ in the air (I Thes. IV), » etc. [Vulg. I Thess. 4:16 qui relinquimur, simul rapiemur cum illis in nubibus obviam Christo in aera, "who are left shall be taken up together with them in the clouds"] For the fourteenth, which contains twice seven, signifies the perfect rest of souls, but the fifteenth, embracing the number seven and the number eight, signifies the rest of souls and of bodies.
VERS. 24.-- « And he cast Phur, » etc. The lot cast into the urn 748Bsignifies the disposing of any matter whatsoever in the mind of man, the outcome of which not human but divine judgment governs, whence Solomon: « Lots are cast into the lap: but they are disposed of by the Lord (Prov. XVI). »
VERS. 28.-- « These are the days. » Because the rest of souls and the resurrection of bodies is deservedly and firmly kept and celebrated by the faithful: or, because for the sake of the rest of souls and of the resurrection of bodies a festival is kept and celebrated by the faithful.
CAPUT X.
VERS. 1.-- « Rex vero Assuerus omnem. » Christus, qui excisus de monte sine manibus crevit in montem magnum et implevit totum mundum: historialiter, enim non omnem terram tributariam 748Cfecit, quia nec habuit.
( In antiquis Glossae ordinariae exemplaribus nulla, hinc usque ad finem libri, textui sacro expositio adjacet. Ideo capita 11-16 praetermittimus. )
CHAPTER X.
VERS. 1.-- « But king Assuerus made all the earth tributary. » Christ, who, cut out of the mountain without hands, grew into a great mountain and filled the whole world: historically, for he [Assuerus] made not all the earth tributary, 748Cbecause neither did he possess it.
( In the ancient copies of the Glossa ordinaria no exposition adjoins the sacred text from this point to the end of the book. We therefore pass over chapters 11-16. )