Caesarius of Arles — Commentary on Scripture

Genesis 42:36

Now notice a still greater wonder and see how blessed Joseph, who knew that his father suffered intolerable sorrow on his account, as if what he had endured before were not enough, now causes Benjamin to be taken from him. Surely by this act he knew that his father would suffer increased grief. I do not believe that all these things happened without the dispensation of the Holy Spirit. God, whose judgments are often hidden but never unjust and who refused to notify blessed Jacob that his son was living, likewise did not allow holy Joseph to declare his glory to his father. Rather, as was said, by keeping Simeon in bonds and taking away Benjamin, he increased the distress of his father. If we heed these facts devoutly and carefully, dearly beloved, we realize that God acted with great mercy. Since the beginning of the world he has done to his saints what he fulfilled in blessed Jacob with great kindness. However, notice carefully why this happened.Although servants and friends of God have avoided capital sins and perform many good works, still we do not believe that they have been wit…

Now notice a still greater wonder and see how blessed Joseph, who knew that his father suffered intolerable sorrow on his account, as if what he had endured before were not enough, now causes Benjamin to be taken from him. Surely by this act he knew that his father would suffer increased grief. I do not believe that all these things happened without the dispensation of the Holy Spirit. God, whose judgments are often hidden but never unjust and who refused to notify blessed Jacob that his son was living, likewise did not allow holy Joseph to declare his glory to his father. Rather, as was said, by keeping Simeon in bonds and taking away Benjamin, he increased the distress of his father. If we heed these facts devoutly and carefully, dearly beloved, we realize that God acted with great mercy. Since the beginning of the world he has done to his saints what he fulfilled in blessed Jacob with great kindness. However, notice carefully why this happened.Although servants and friends of God have avoided capital sins and perform many good works, still we do not believe that they have been without slight offenses, because God does not lie when he says, “Not even an infant one day old upon the earth is without sin.” Moreover, blessed John the Evangelist, who surely was not inferior to holy Jacob in merits, proclaims, “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” Furthermore, we read elsewhere: “The just man falls seven times and rises again.” Therefore, since blessed Jacob could not be without those slight sins, as was already said, God wanted to consume those small offenses in this world by the fire of tribulation. Thus was fulfilled in him what God said through the Holy Spirit: “As the test of what the potter molds is in the furnace, so in his conversation is the test of a man.” Moreover, “God scourges every son whom he received,” and “through many tribulations we must enter the kingdom of God.” Therefore, in order that our God might present holy Jacob as purified gold at the future judgment, he first removed all the stains of sin from him, so that the other fiery witness might be able to find in him nothing to burn.

SERMON 91.3-4

Genesis 45:15

You have admired the chastity of Joseph; now behold his generosity. He repays hatred with charity. When he saw his brothers, or rather enemies in his brothers, he gave evidence of the affection of his love by his pious grief when he wanted to be recognized by them. He tenderly kissed each one of them and wept over them individually. As Joseph moistened the necks of his frightened brothers with his refreshing tears, he washed away their hatred with the tears of his charity. He loved them always as with the love of their living father and dead brother. He did not recall that pit into which he had been thrown to be murdered; he did not think of himself, a brother, sold for a price. Instead, by returning good for evil, even then he fulfilled the precepts of the apostles that were not yet given. Therefore, by considering the sweetness of true charity, blessed Joseph, with God’s help, was eager to repel from his heart the poison of envy with which he knew his brothers had been struck.

SERMON 90.4

Habakkuk 1:16

The entire life of the saints is engaged in this war, for there happens in them what is written: “The flesh lusts against the spirit, and the spirit against the flesh.” They, indeed, fight, but they are not overcome. What shall I say about wicked, carnal and dissipated souls who do not struggle but are carried along in subjection? Because they follow willingly, and of their own accord [they] devote themselves to wicked deeds. With such souls the devil does not condescend to fight at all, because they never or only with difficulty oppose his counsels. But with the saints he has daily struggles, because it is written of him, “His food is rich.” This, I repeat, is the life of the saints, and in this war people are always in danger until they die. But what are the saints going to say at the end, that is, in the triumph of victory? “O death, where is your victory?” This will be the word of the triumphant. “O death, where is your sting? The sting of death is sin,” and death arises from its consequences. Sin is like a scorpion: it stings us, and we are dead. But when is it that we may say…

The entire life of the saints is engaged in this war, for there happens in them what is written: “The flesh lusts against the spirit, and the spirit against the flesh.” They, indeed, fight, but they are not overcome. What shall I say about wicked, carnal and dissipated souls who do not struggle but are carried along in subjection? Because they follow willingly, and of their own accord [they] devote themselves to wicked deeds. With such souls the devil does not condescend to fight at all, because they never or only with difficulty oppose his counsels. But with the saints he has daily struggles, because it is written of him, “His food is rich.” This, I repeat, is the life of the saints, and in this war people are always in danger until they die. But what are the saints going to say at the end, that is, in the triumph of victory? “O death, where is your victory?” This will be the word of the triumphant. “O death, where is your sting? The sting of death is sin,” and death arises from its consequences. Sin is like a scorpion: it stings us, and we are dead. But when is it that we may say, “O death, where is your victory?” This is not promised to us in this life but at the resurrection. Then it will be granted to the saints neither to wish to sin nor to be able to do so at all.

SERMON 177:3

Habakkuk 3:2

When the sacred lesson was read just now, we heard that at the time when the twelve spies were sent to view the land of promise, two of them brought back on a lever to the children of Israel a bunch of grapes of wonderful size. Those two men can be understood in many ways, dearly beloved, for they are not unfittingly believed to have signified both the two Testaments and the two precepts whereby God and the neighbor are loved. They can, likewise, be understood both historically and allegorically. That they were a type of the two Testaments we know definitely from the fact that the grapes are read to have been brought between those two men, just as Christ our Lord is clearly recognized in the middle of the two Testaments. According to what is written, “In the middle of the two animals you will be known,” that is, between the Old and New Testaments. When we read “in the middle,” we are not to understand that Christ was between the New and Old Testaments in such a way that he was contained in neither one. This is not true, beloved brothers, but when it says, “In the middle of the two an…

When the sacred lesson was read just now, we heard that at the time when the twelve spies were sent to view the land of promise, two of them brought back on a lever to the children of Israel a bunch of grapes of wonderful size. Those two men can be understood in many ways, dearly beloved, for they are not unfittingly believed to have signified both the two Testaments and the two precepts whereby God and the neighbor are loved. They can, likewise, be understood both historically and allegorically. That they were a type of the two Testaments we know definitely from the fact that the grapes are read to have been brought between those two men, just as Christ our Lord is clearly recognized in the middle of the two Testaments. According to what is written, “In the middle of the two animals you will be known,” that is, between the Old and New Testaments. When we read “in the middle,” we are not to understand that Christ was between the New and Old Testaments in such a way that he was contained in neither one. This is not true, beloved brothers, but when it says, “In the middle of the two animals you will be known,” we must realize that he is in the midst of the Old and New Testaments, that is, within in an interior and spiritual sense. This is not according to the letter, … but according to the spirit that vivifies all Christians who have spiritual understanding. Therefore “in the middle of the two animals you will be known” means in the inner sense of the New or Old Testaments.

SERMON 107:1

Hosea 6:2

The prince of this world did not want the Lord’s army to recognize the engagement of those three days, as that engagement of which the prophet said, “He will revive us after two days; on the third day he will raise us up.” The first day for us is the passion of the Savior; the second day on which he descended into hell; but the third day is the day of the resurrection. So then on the third day God went before them in a pillar of cloud by day and by night in a pillar of fire, and the people were led through the Red Sea. The three days we can fittingly call the Father, Son and Holy Spirit, for the Father is a day, the Son is one, and the Holy Spirit is one, and these three are one.

SERMON 97:1

Hosea 7:4-7

Although you might marry and in the face of the authority of all the Scriptures never commit adultery, why do you not with God’s grace accept what is lawful? Instead you dare to offend God and commit what is unlawful. I would like to know whether those who have no wives, and neither fear nor blush to commit adultery before they are joined in wedlock, would want their spouses to be violated by adulterers before they come to marriage. Since there is no one who would patiently accept this, why does not each one observe toward his spouse the fidelity he wants observed by her? Why does one desire to take a virgin as his wife, when he himself is corrupted? Why does he wish to be united to a wife who is alive, when he is dead in soul because of adultery, according to what is written: “The soul that sins shall die”? Moreover, the apostle exclaims in terrible words, “God will judge the immoral and adulterers,” and “Adulterers will not possess the kingdom of God.” Furthermore, “They are all adulterers, their hearts like an oven.”

SERMON 43

Hosea 9:10

Similarly, the law of the Old Testament, which we said the image of the fig tree represented, threw away the first Jewish people who were useless, that is, sinful and wicked. When these sycophants, to use the Greek word, had been rejected, that is, the conceited and worthless Israelites, there created for Christ through grace as its mother, the rich and fruitful Christian people who were further brought to perfect knowledge of the gospel. Although there is a genus of fig trees that brings its first fruits to maturity, called double bearing, it may signify those of whom it is said, “The Lord loved those figs as his precursors.” The patriarchs are the precursors.

SERMON 106

Isaiah 1:3

If the earth is the Lord’s and the fullness thereof, we are his servants and farmers, and I do not know how we can fail to recognize him as the owner.

SERMON 33:1

Isaiah 5:13

What do servants think of themselves when they dare to despise the Lord’s precepts, not even condescending to reread the letters of invitation whereby he asks them to the blessedness of his kingdom? If any one of us sends a letter to his administrator and he in turn not only fails to do what is commanded but even refuses to read over the orders, that person deserves to receive punishment, not pardon; imprisonment, not freedom. Similarly, one who refuses to read the sacred writings that have been transmitted from the eternal country should fear that he perhaps will not receive eternal rewards and even not escape endless punishment. So dangerous is it for us not to read the divine precepts that the prophet mournfully exclaims, “Therefore is my people led away captive, because they had not knowledge.” … Doubtless, if a person fails to seek God in this world through the sacred lessons, God will refuse to recognize him in eternal bliss.

SERMON 7

Isaiah 5:20

Some accept little gifts and presents and endeavor to corrupt just cases, as the prophet says: “Putting darkness for light, and light for darkness: saying what is sweet is bitter, and what is bitter, sweet.” Therefore, they hear cases and decide them unjustly. They accept earthly gifts and lose eternal rewards; gaining money, they lose eternity. O miserable fellow, if you have done this or do it or attempt it, you pay attention to what you are acquiring but do not notice what you lose. By acquiring gold, you offend God, for while your money coffer is filled your conscience is weakened. In a few days or years your soul will leave your body; then the gold will remain in the coffer, but your unfortunate soul will descend into hell. However, if you had judged justly, refusing happily to serve avarice or dissipation, your soul would be lifted up to the kingdom full of God and your moneybox would stay in the world without gold. Therefore I beseech you, brothers, and I adjure you by him who redeemed you with his precious blood, observe justice in every case with all your strength, and think…

Some accept little gifts and presents and endeavor to corrupt just cases, as the prophet says: “Putting darkness for light, and light for darkness: saying what is sweet is bitter, and what is bitter, sweet.” Therefore, they hear cases and decide them unjustly. They accept earthly gifts and lose eternal rewards; gaining money, they lose eternity. O miserable fellow, if you have done this or do it or attempt it, you pay attention to what you are acquiring but do not notice what you lose. By acquiring gold, you offend God, for while your money coffer is filled your conscience is weakened. In a few days or years your soul will leave your body; then the gold will remain in the coffer, but your unfortunate soul will descend into hell. However, if you had judged justly, refusing happily to serve avarice or dissipation, your soul would be lifted up to the kingdom full of God and your moneybox would stay in the world without gold. Therefore I beseech you, brothers, and I adjure you by him who redeemed you with his precious blood, observe justice in every case with all your strength, and think more carefully of the salvation of your soul.

SERMON 55:3

Isaiah 6:3

Isaiah, too, includes one Holy Spirit in the glory of the Trinity when he says, “I saw the Lord seated on a high throne; seraphim were stationed above and cried one to the other, “Holy, holy, holy is the Lord of hosts!” And in a following passage he says, “I heard the voice of the Lord saying, ‘Go and say to this people: Listen carefully, but you shall not understand! Look intently, but you shall see nothing!’ ”

SERMON 212:3

Isaiah 9:6

When Isaac himself carried the wood for the sacrifice of himself, in this, too, he prefigured Christ our Lord, who carried his own cross to the place of his passion. Of this mystery much had already been foretold by the prophets: “And his government shall be upon his shoulders.” Christ, then, had the government upon his shoulders when he carried his cross with wonderful humility. Not unfittingly does Christ’s cross signify government: by it the devil is conquered and the whole world recalled to the knowledge and grace of Christ.

SERMON 84:3

Isaiah 26:9

For this reason, as I have already said, you ought to read and listen to the sacred lessons with such eagerness that you may be able to speak about them and teach them to others in your own homes and elsewhere, wherever you are. As you, like clean animals, ruminate the Word of God by continuous reflection, you may be able to procure useful favor for yourselves, that is, their spiritual meaning, and with God’s help give it to others. Then will be fulfilled in you what is written: “Your cup overflows!” Moreover, you will fulfill what the blessed apostle encourages and advises when he says, “The fact is that whether you eat or drink—whatever you do—you should do all for the glory of God.” If infirmity does not prevent it, fast daily. Hasten to the vigils with cheerful and fervent devotion because of what is written: “O God, my soul yearns for you in the night”; and again: “To you I pray, O Lord; at dawn you hear my voice”; and still further: “At midnight I rise to give thanks to your name, O Lord.” To this our Lord and Savior also exhorts and encourages us when he says in the Gospel: “B…

For this reason, as I have already said, you ought to read and listen to the sacred lessons with such eagerness that you may be able to speak about them and teach them to others in your own homes and elsewhere, wherever you are. As you, like clean animals, ruminate the Word of God by continuous reflection, you may be able to procure useful favor for yourselves, that is, their spiritual meaning, and with God’s help give it to others. Then will be fulfilled in you what is written: “Your cup overflows!” Moreover, you will fulfill what the blessed apostle encourages and advises when he says, “The fact is that whether you eat or drink—whatever you do—you should do all for the glory of God.” If infirmity does not prevent it, fast daily. Hasten to the vigils with cheerful and fervent devotion because of what is written: “O God, my soul yearns for you in the night”; and again: “To you I pray, O Lord; at dawn you hear my voice”; and still further: “At midnight I rise to give thanks to your name, O Lord.” To this our Lord and Savior also exhorts and encourages us when he says in the Gospel: “Be on guard, and pray that you may not undergo the test.” May he himself deign to grant this, to whom are honor and might together with the Father and the Holy Spirit, world without end.

SERMON 198:5

Isaiah 29:13

According to what the prophet says, “This people honors me with their lips, though their hearts are far from me.” To them the Holy Spirit exclaims, “But to the wicked person God says, ‘Why do you recite my statutes and profess my covenant with your mouth?’ ” It is as if he were saying it does you no good to praise God. It is profitable for those who live well to praise him, but if you praise him and do not abandon your sins, it avails nothing. Why do you praise me? Listen to the Scriptures say, “Unseemly is praise on a sinner’s lips.” If you live a wicked life and say good things, you do not yet praise God. Again, if when you have begun to live well you attribute it to your own merits, you do not yet praise God. I do not want you to be a robber deriding the cross of our Lord, but neither do I want you as his temple to throw away his merits in you and conceal his wounds.

SERMON 133:4

Isaiah 30:15

Let us, then, devoutly think over these truths, dearest brothers, while it is still within our power to do so with the help of God. As we shudder at the wounds of our sins as at deadly poisons, let us apply ourselves to almsgiving, prayer and fasting. Above all, by a charity that loves not only friends but even enemies, let us have recourse to the mercy of that heavenly Physician to recover the health of our souls as if by spiritual remedies. For he himself said, “I take no pleasure in the death of the sinner, but rather in the wicked man’s conversion, that he may live”; and again: “When you groan and are converted, you shall be saved.” In his goodness may he lead us to this salvation, who together with the Father and the Holy Spirit lives and reigns forever and ever. Amen.

SERMON 150:5

Isaiah 35:10

The world is indeed harassed by the evil lives and statements of many people. This attack upon the good and the bad is just like when mud and an ointment are blown on the same wind; the one exhales a foul odor, while the other has a sweet fragrance. In order that everyone may understand this, I will reveal it more explicitly to you, my friend. Good and bad people are two urns, one of which contains rottenness, the other precious spices. When they are blown by the same fan, the urn that has spices gives forth a desirable fragrance, while the one that is a sewer returns an unbearable stench. Similarly, both good and bad people are troubled but are distinguished by the penetrating judgment of God. Whenever tribulation comes to the world, the good like a holy vessel thank God who has deigned to chastise them; those who are proud, dissolute or avaricious on the contrary blaspheme and murmur against God, saying, O God, what great evil have we done that we should suffer such calamities? Therefore, even if the good die in the midst of adversities, they will end a life full of labors and mise…

The world is indeed harassed by the evil lives and statements of many people. This attack upon the good and the bad is just like when mud and an ointment are blown on the same wind; the one exhales a foul odor, while the other has a sweet fragrance. In order that everyone may understand this, I will reveal it more explicitly to you, my friend. Good and bad people are two urns, one of which contains rottenness, the other precious spices. When they are blown by the same fan, the urn that has spices gives forth a desirable fragrance, while the one that is a sewer returns an unbearable stench. Similarly, both good and bad people are troubled but are distinguished by the penetrating judgment of God. Whenever tribulation comes to the world, the good like a holy vessel thank God who has deigned to chastise them; those who are proud, dissolute or avaricious on the contrary blaspheme and murmur against God, saying, O God, what great evil have we done that we should suffer such calamities? Therefore, even if the good die in the midst of adversities, they will end a life full of labors and miseries but will receive eternal life from which “sorrow and mourning shall flee away.” Unfaithful souls refuse to believe this, and while fettered with love for this life, they cannot keep it but lose it by their infidelity.

SERMON 70:1

Isaiah 40:3

“I am the voice of one that cries out in the desert.” This means, I am not the Word that was with God from the beginning and that was God, but I am rather a voice; in other words, I am a minister of the Word, in order that through me he may reach the hearing and senses of [people]. For this reason the blessed Baptist exclaimed with equal humility, “He must increase, while I must decrease.”

SERMONS 217:2

Isaiah 43:2

If you watch and seek, the Lord says, “Here I am,” and “If you pass through fire,” I am with you “and the flames shall not consume you.” If you ask through prayer, you will find, and if you knock through giving to the poor, Christ opens the doors to you in order that you may enter and possess paradise. Now if you still think that anything will remain at the end of the world, consider your own end.

SERMON 158A.I

Isaiah 46:8

“Return, you transgressors, to the heart.” As I have already said, what the Lord repeatedly asks of us is not found in distant lands. He sends us within, into our own hearts. For he has placed within us that which he wants, in which consists the perfection of charity in the will and goodness of the soul.

SERMON 37:1

Isaiah 53:1

God truly put his arm around the prodigal son when he clothed his Son in human flesh. Then he exclaimed and said to all, “Take my yoke on you.” Whoever accepts the yoke of Christ is embraced as with the arm of a father and is known to be reconciled with God.

SERMON 163:2