Sermon

It is as St. Bernard says: while I often think of the burning desire of the fathers who expected Christ’s coming, I feel shame in myself. (Bernard of Clairvaux, Sermons on the Song of Songs, sermon 2, para. 1 (PL 183:789D–790A).) For someone who considers the sighs of those who were imploring, the desires of those who were expectant, and the joy of those who announced the coming of the Savior, can well become aware of his own tepidity in respect of the benefit already received that proceeds from his coming (cf. Rev 1:7, 3:16).

Isaiah implored this coming with a frequent sigh, in Isaiah 16:1 (Vg): send out the lamb, Lord, the ruler of the world, and elsewhere: O may you rend your heavens and come down (Isa 64:1). Jeremiah expected him with great desire: the Lord will make something new upon the earth: a woman will encompass a man (Jer 31:22). Zechariah preached with tremendous joy, as is clear from the saying mentioned at the beginning.

Here the prophet does three things:

First, he shows the affection of the holy fathers who preceded the coming of the Savior, continually persisting in their praises of him, where he says: sing praise and be glad, daughter of Zion.

Second, the Son of God himself coming down from the heavens: behold, I come.

Third, him humbly appearing in human flesh: and I will dwell in your midst.

1. So, first the joyfulness of the coming is presented, which is shown by a double and perfect gladness (cf. John 15:11). Note, in view of this, that three things are required for a perfect gladness.

First, that the mind is elevated to a divine benefit; this is mentioned where it says: daughter of Zion.

Second, that the affection is enlarged by spiritual joy, which is mentioned where it says: be glad.

Third, that the tongue is excited to the favorable gift of the divine praise, where it says: sing praise.

For if you carefully consider the divine benefits, then you will be a daughter of Zion; if you sing of the divine announcements in exultation, and praise them in thanksgiving with delight, your joy will be perfect; (Because the object of our joy is something perfect and present: Aquinas, Commentary on John, at 15:11, ch. 15, lect. 2, n. 5; ST II-II.28.3.) if spiritual gladness is born from this consideration, you will rejoice, daughter of Zion. And this is what the prophet taught, saying: sing praise and be glad, daughter of Zion.

1.1. So, first, for perfect gladness it is required that the mind be elevated to a divine benefit, which is mentioned when it is said: daughter of Zion. Zion, after all, is interpreted as “watchtower” (cf. Isa 21:8), and, understood in a spiritual way, she always signifies the soul of someone who is contemplating (cf. Ps 130:6). (Cf. Jerome, Book of Interpretations of Hebrew Names, 2 Samuel (CCSL 72:108; PL 23); 1 Kings (CCSL 72:112); Isaiah (CCSL 72:122); Romans (CCSL 72:153); Hebrews (CCSL 72:157); Barnabas (CCSL 72:161).) For a man <. . .> (In the original Latin text, a word is missing.) came in order to announce the coming of his Lord by means of preaching, as we read in Isaiah 52:7: how beautiful upon the mountains the feet of the ones who announce and preach peace; and then: of the one who says to Zion: the Lord your God will reign. For such a person deserves to hear the divine preaching who does not want but to become conversant from Christ and with Christ (De Christo et cum Christo: where this quotation is from is not exactly clear; it could be that Thomas refers to the last words of the Eucharistic prayer: per ipso, cum ipso et in ipso: “through him, with him, and in him.”) (cf. 1 John 1:3).

Therefore the Lord says in Matthew 21:5 and Zechariah 9:9: say to the daughter of Zion, that is, to the soul that tends towards contemplating the benefits of God through meditation: your king is coming for you. (Cf. Isaiah 62:11.) I interpret this as: tell that person who desires to hear the joy of his coming because of the consolation it brings. (Knowing about his coming makes us rejoice; cf. ST II-II.9.4 (cf. Job 15:11 and 2 Thess 2:16–17).) Isaiah says: rejoice and be glad, (Lam 4:21) Zion, because your Savior will come (Isa 62:11) from the midst of the nations (Ezek 5:5). For, according to what St. Bernard says: the divine consolation is enlarged, but it is not given to those who admit someone else’s consolation. (Bernard: it is actually Geoffrey of Auxerre, Declamationes de colloquio Symonis cum Iesu, ex S. Bernardi Sermonibus collectae, ch. 55, para. 66 (SC 364:276; PL 184:472A); the consolation of this world is not compatible with the consolation from the Lord, for example, Luke 6:24; cf. ST I-II.69.2.) Such are the daughters of Zion, and therefore the sight of his coming through contemplation is announced and promised to them. Zechariah 9:9 says: exult greatly, daughter of Zion.

And Song of Songs 3:11 reads: go out, daughters of Zion, and see King Solomon; look upon the crown with which his mother has crowned him. Go out, from the rags of vices (cf. Eph 4:21–31), and be daughters of Zion, through contemplation of the things that are above, (Cf. Galatians 4:26, Colossians 3:1, Hebrews 12:22.) and thus you will be able to see King Solomon, meaning the Lord of the angels (cf. Heb 1:5), in the crown with which his mother has crowned him, that is, according to a gloss, in the humanity (cf. Ps 8:6) assumed from Judah’s posterity (Heb 7:14, 8:8). (Cf. Glosa in Song of Songs 3:11 (Corpus Christianorum Continuatio Mediaevalis 170, pars 22, p. 221).)

1.2. Second, for perfect gladness it is required that the affection be enlarged by a spiritual joy, which is mentioned where it says: be glad.

1.2.1. Well, justly a faithful soul ought to exult, indeed the whole human nature ought to overflow with a richness of spiritual joys, as it sees itself united (Thomas uses the word copulatum, referring to the union of two spouses. This image is continued in what follows.) with the divine partner. For she who was once a wilderness and impassable (Ps 63:2, Isa 35:1) because of the aridity in regard to the heavenly grace, is now made flourishing and sprouting, because she is assumed by the Son of God in the unity of supposit. (Cf. 2 Corinthians 2:17, 12:19. “She” is the human nature. With the expression “unity of supposit,” Thomas refers to what Christians understand by Incarnation: that Christ is one “supposit,” one person, yet in two natures: ST III.2.2–3.) Isaiah 35:1 reads: the wilderness and the impassable will be glad, and the desert will exult and flourish like a lily, produce abundantly, and exult full of gladness and singing praise. And he proceeds: the glory of Lebanon is given to her (Isa 35:1–2). And elsewhere it is said, in Isaiah 2: you will not be called ‘the abandoned’ any more (Isa 62:4).

1.2.2. Furthermore, at the same time she experiences that she is placed in the community of the holy ones. (Being made part of the collegium sanctorum is a description of sanctificatio, an effect of the sending, the gift of the Holy Spirit to us: ST I.43.3; cf. I.27.) For the soul that was counted once upon a time among the company of the ones from hell (cf. 2 Pet 2:4), is now reckoned among the company of the angels (Eph 2:19). Thus it says in the last chapter of Habakkuk (3:18): yet I will rejoice in God and I will exult in God my Jesus. (The Vulgate text reads Iesu meo, which could also be translated as “who saves me”; cf. Matthew 1:21.)

Now the people enter Zion singing praise, as it was foretold in Isaiah 35:10: everlasting gladness upon their heads. (The whole verse reads: and the ones redeemed by the Lord will be converted and will come to Zion with praise and everlasting gladness upon their head; they will obtain joy and gladness, and pain and sighing will flee.) And the psalmist says: I am glad because of these things that are said to me: we will enter the house of the Lord (Ps 122:1).

1.2.3. Furthermore, at the same time she experiences the strength of the heavenly help. Once there was a sadness in the whole human nature because of a lack of grace, because the door was closed (cf. Acts 14:27), because of the oppression of the ancient captivity (cf. Acts 10:38, Luke 4:18).

But now the divine grace is poured out, since all are filled with the Holy Spirit, as we read in Acts 2:4 and 4:31.

The heavenly door is opened, as it is said in Revelation 4:1: I have seen the gate opened in heaven.

The power of the devil is repelled, as it is said in John 12:31: the ruler of this world is thrown out. And Revelation 12:10: now the salvation, the strength, and the reign of our God has come and the authority of his Christ, because the accuser of our brothers is cast out who accused them before our God day and night, and further on [verse 12]: rejoice, heavens and you who dwell in them.

This was foreseen, as we read in Isaiah 9:3: they will rejoice before you as those who rejoice in harvest time, as those who exult when they divide the booty.

1.3. Third, for perfect gladness our tongue must be excited to the proclamation of the divine praise, which is mentioned where it says: sing praise. For, if there is a graceful knowledge of God in our intellect and an intimate exultation in our affection, the consequence is that it cannot be otherwise than that there is a song of praise in our mind. (ST I-II.101.2.) Therefore, he says: sing praise. For a faithful soul is satisfied. Because of this she gives praises to her Redeemer in return, for, as it is said in Philippians 3: the peace of God, which surpasses all understanding, will guard our heart and our intellect (Phil 4:7). Therefore it says in Sirach 43:30: exult when you bless God as much as you can, because he is greater than every praise.

1.3.1. Yes, we ought to praise the power of the one who battles for us (Isa 63:1), who has led us out, away from dangers (2 Macc 1:11, 2 Cor 1:10). Quite a big danger is serving the devil and sin, for this is the slavery of Pharaoh. But now we, because freed from sin, we have yet become slaves for God (Rom 6:22), sing to the Lord: “gloriously he is magnified, for the horse and his rider, he cast them down in the sea” (Exod 15:1). And it follows: my strength and my praise are the Lord (verse 2). In the last chapter of Sirach (51:11): my soul will praise the Lord till death, (verse 12:) because you sustain those who await you and you deliver them from the hands of those who oppress.

1.3.2. Furthermore, [we ought to praise] the justice of the Redeemer, since by dying he destroyed our death. (These words, derived from 2 Timothy 1:10, are used in the Eucharist as an acclamation after the consecration.) For it was proper to justice that death would be paid for death. But that it was paid by Christ, was proper to mercy, for he paid what he had not robbed (Ps 69:4) (It is a central verse in the interpretation of Christ’s death on the cross as satisfaction (Anselm, Thomas) and justice (Thomas): ST III.46.4, 47.2, ad 1, and 48.2. What Thomas understands by justice: ST II-II.57–122.)—and this together with justice is to the highest extent praiseworthy. In Proverbs it says: it is proper to justice that the praise of God will stand straight (Sir 15:10 [Vg]). And Isaiah 61:11 says: the Lord will make justice and praise arise for all the nations.

1.3.3. Furthermore, the benevolence of the Savior, because he has led us back to eternal life; just as the Apostle says in Colossians 1:11–13: with joy we ought to give thanks to God the Father who wrested us away from the power of darkness and brought us over into the beloved kingdom of his Son. Hence it is said in Isaiah 43: praise the Lord, you heavens, because he has worked mercy (Isa 44:23).

2. Second, in the saying above, it is stated that the coming is at hand, which is shown by the short distance where it says: behold, I come.

2.1. I interpret I come as a coming in a visible way, in the form of humanity, whereby a novelty unheard-of is shown: he says, behold. (The word ecce, “behold,” implies that there is something to see. For the invisible mission of the Son see ST I.43.5.)

2.1.1. By speaking in this way he excites our tepidity, that we may go to meet him (cf. Matt 25:6, Eph 4:13), as we read in Isaiah 36: behold our God; we awaited him, and he will save us (Isa 25:9). Zechariah 9:9: behold, your king comes. (In fact, Thomas quotes Matthew 21:5 or John 12:15 here; the verb in Zechariah 9:9 is in the future tense: your king will come.)

2.1.2. Furthermore, he demonstrates the newness of it, that we may be attentive and stand in awe. And thus the spouse speaks in Song of Songs 2:8: behold, he comes, leaping on the mountains. And in Isaiah it says: behold, I make all things new, and now he appears. (The first part of the quotation is in fact from Revelation 21:5; Isaiah 43:19 reads: behold, I make new things and now they [plural] appear.)

2.1.3. Furthermore, he makes known that it is at hand, so that we may organize a place where he is welcome to stay. In Malachi 3:1 it says: behold, he will come to his holy temple. And we read in Daniel 2: behold, the Son of man will come on the clouds of heaven (Dan 7:13).

So, by saying: behold, the Son of God made himself known as visible in the form of humanity. (Philippians 2:7; cf. ST III.2.5, 5.1.)

2.2. In a personal way he also comes in the substance of divinity, in which an infinite sublimity is shown. And this is mentioned where it says, I. (The personal pronoun “I” refers to Christ’s divinity also in the “I am” sayings in the Gospel according to John, for example, 6:35–51, 10:11, and 14:6. See also Thomas’s Commentary on the Gospel according to John, ch. 1, lectio 1 (where he cites Exodus 3:14).)

For this is the person who has spoken through the mouth of all the prophets. (Cf. ST II-II.178.1, ad 1.) Isaiah says: I who have spoken: behold, I am here (Isa 52:6). What he speaks is the redemption of all sinners, as we read in Isaiah 36: I speak justice (Isa 63:1). (This quotation makes sense in view of what follows: and I am a battler for them in order to save.) What he speaks is the judgment at the end of all times, according to the psalmist: when the time will have come, I will administer justice (Ps 75:2). Moreover: his tongue will speak justice (cf. Ps 35:28). And justly so,

2.2.1. for he has eternal being and thus precedes all things, as it is said in Exodus 3:14: I am who am. After all, he comes forth from God consubstantially and thus eternally, as we read in John 8:42: I have come forth from the Father and I have come. (This verse is explained by Thomas in ST I.27.1.)

2.2.2. Furthermore, he has an immense power, (Thomas uses the infinitive posse (“can,” “be able to,” from which potentia, “power,” is derived): Thomas refers to the properties of the Son of God using verbs (being, being powerful, and knowing, etc.); this usage underlines that the One coming is active and dynamic.) and thus he has brought forth all things. It says in Isaiah: I am God and there is no other who formed the light and created the darkness, (who made peace and created evil; I, the Lord, made all these) (Isa 45:7). For, since the Son is God, the origin from the origin, he has with him the same being and power. (ST III.13.2, obj. 1; Aquinas, Commentary on Matthew, at 28:18, ch. 28, lect. 1 (all power is given unto me).)

2.2.3. Furthermore, he has a perfect knowledge, and thus he governs all things. (Cf. ST I.108.6.) Sirach 24:3: I have come forth from the mouth of the Most High (Sir 24:5 [Vg]): the firstborn, before every creature. Since he is himself light from light, (Thomas says, lux de luce et lumen de lumine, using two words for light: lux and lumen; the first in view of the Scripture text that he is going to quote, which reads lux, and the second in view of the Creed, in which Christians profess that Christ is Light from Light: Lumen de Lumine.) just as the Father has infinite power, so also the Son. John 8:12 reads: I am the light of the world.

2.3. Still, although I am so sublime and of such great dignity, behold, I come as a friend, bringing what is useful for you. (This is what Thomas calls the amicitia utilis, in ST II-II.23.5.)

I come, as if he says: “I do not send an angel, not a spirit, not a deputy, but I myself come in person,” in which the greatest love is shown (cf. John 3:16). I interpret I come as meaning “invited by the holy fathers.” For it is he whom all the holy people had invited from the beginning of the world, although their person was brought forth by the spouse. (Thomas points to the mystery that the One to whose coming the fathers were looking forward was in fact before them; they were brought forth by him.) It says in Song of Songs 2: my beloved will come into his place. (It is in fact Song of Songs 5:1. Thomas reads ortum instead of hortum: he will enter his garden.) And in the last chapter of Revelation [22:20]: come, Lord Jesus. And likewise Isaiah, Jeremiah, and the rest of the prophets have spoken.

Furthermore, I come is a movement and a push of piety that touch the inner parts; Luke 2 reads: through the heartfelt mercy of our God in which the daybreak from on high has visited us (Luke 1:78). Elsewhere he had shown his power and wisdom; here he showed his mercy, as Bernard says. (Cf. Bernard of Clairvaux, Sermons, “In dei Pentecostes,” homily 2, para. 2 (PL 183:327AB); what this mercy contains is explained in the next steps: it is not just compassio, a “suffering with” or “undergoing with,” but it includes curing, saving, restoring honor, reuniting us with God’s love, and giving us light again.)

2.3.1. Furthermore, he underwent our weaknesses with us. (The word used is compassus; misericordia includes a movement towards the neighbor in order to alleviate his/her suffering, as in the subsequent quotation from Matthew 8:7. The term misericordia, therefore, is closer to our word “compassion”—as in “I am moved with compassion”—than the term compassio.) Matthew 8:7 reads: I will come and cure him, and in Luke 19:10: the Son of man has come to seek and to save what had perished. And it says in John 12: the Son of man has come into the world not to judge the world but in order to save the world through him (John 3:17). (See John 12:47. For the motive of the Incarnation: ST III.1, esp. aa. 2–3.)

For, since we were stripped of all honor, therefore he has come as a leader with an infinite dignity. In Joshua 5:14 it is said: I am the ruler of the army of the Lord, and now I come.

2.3.2. Furthermore, since we were separated from the divine love, therefore he has come, as the peace of a love never heard of (1 Cor 2:9). As we read in Ephesians 5: he himself is our peace, who has made both one (Eph 2:14) and: coming he brought the good news of peace unto you who were far off (Eph 2:17). And it was not only the love of the coming Son, but also of the Father who sent him, as we read in John 5:43: I have come in the name of my Father.

2.3.3. Furthermore, since we were deprived of light or splendor (cf. Isa 59:9), he came as light of an infinite clarity; John 12:46: I am the light that has come into the world.

3. Third, in the saying above, the humility of his coming is shown, where it says: and I will dwell in your midst, as if he is saying: “I will be your companion on the pilgrimage.” (Our life is a pilgrimage on the way (via) to the City of God, that is, the heavenly fatherland or homeland (patria); we are in via, not yet in patria (as the saints are).) Therefore he says: I will dwell.

3.1. Well, he dwelt with us in three ways:

3.1.1. with all people, in a general way, through the substance of the flesh, as we read in John 1:14: the Word became flesh and has dwelt among us. And Baruch 3:37: since then he was seen on earth and lived with the people.

3.1.2. Furthermore, with the holy people, in a special way, through infused grace, (As in John 14:23, etc.; cf. ST I.43.5–6.) as we read in 2 Corinthians 6:16: I will dwell among them and I will be their God.

3.1.3. Furthermore, with the good people, in a familiar way (cf. Judg 19:4), by being present before their eyes, as the psalmist says: forever they will exult and you will dwell among them (Ps 5:11–12). Bernard says: for this he came into the world, that he might dwell among the people and in them, and that he might enlighten the darkness for people, lighten their labor, and ward off dangers. (Bernard of Clairvaux, Sermons, “In adventu Domini,” homily 7, para. 2 (PL 183:56B).)

3.2. Furthermore, he was like the middle person in reconciliation (1 Tim 2:5, Heb 9:15): in your midst, (In medio tui: this phrase in Zechariah 2:10 occurs 29 more times in Scripture and in this salvific way in Deuteronomy 7:21, Psalm 116:19, Isaiah 12:6, Zephaniah 3:15, 17.) as it is said in Luke 22: I am in their midst. (Ego autem in medio eorum sum. It is not really clear to which verse Thomas is referring here; if it is from the Gospel according to Luke, it is probably Luke 24:36: yet (autem) while they were saying these things, Jesus stood in their midst (in medio eorum) and said to them: ‘peace be with you. It is I (ego sum); fear not.’ In view of what follows, however, it seems more likely that Thomas refers here to Matthew 18:20: for where two or three are gathered in my name, I am in their midst (sum in medio eorum); cf. Luke 22:27.)

3.2.1. Now, he was in our midst in order to reconcile God and man (cf. Rom 5:10, 2 Cor 5:19, Eph 2:16). John 2 reads: in the midst of you he has stood whom you do not know (John 1:26). And it says in Deuteronomy: I was the middle person and the intermediary between you and God (Deut 5:5).

3.2.2. Furthermore, in order to bring along the fullness of joy, (Cf. ST II-II.28.3.) as it is said in John 20:19: Jesus stood in the midst of his disciples and said: peace be with you, and it continues: the disciples rejoiced (verse 20). And we read in Isaiah 12:6: exult and sing praise, inhabitants of Zion, because great in your midst is the Holy One of Israel.

3.3. Furthermore, he was with us as the Lord in distributing favorable gifts: says the Lord. (Cf. Matthew 25:21–23.) And it is clear from here.

Continue as you want.