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LV.
“Then drew near.” Sometimes virtue excites our admiration, not merely on account of the display which is given of it, but also of the occasion when it was manifested. I may refer, for example, to the premature fruit of the grape, or of the fig, or to any fruit whatsoever, from which, during its process [of growth], no man expects maturity or full development; yet, although any one may perceive that it is still somewhat imperfect, he does not for that reason despise as useless the immature grape when plucked, but he gathers it with pleasure as appearing early in the season; nor does he consider whether the grape is possessed of perfect sweetness; nay, he at once experiences satisfaction from the thought that this one has appeared before the rest. Just in the same way does God also, when He perceives the faithful possessing wisdom though still imperfect, and but a small degree of faith, overlook their defect in this respect, and therefore does not reject them; nay, but on the contrary, He kindly welcomes and accepts them as premature fruits, and honours the mind, whatsoever it may be, which is stamped with virtue, although not yet perfect. He makes allowance for it, as being among the harbingers of the vintage,4916
Abraham therefore, Isaac, and Jacob, our fathers, are to be esteemed before all, since they did indeed afford us such early examples of virtue. How many martyrs can be compared to Daniel? How many martyrs, I ask, can rival the three youths in Babylon, although the memory of the former has not been brought before us so conspicuously as that of the latter? These were truly first-fruits, and indications of the [succeeding] fructification. Hence God has directed their life to be recorded, as a model for those who should come after. And that their virtue was thus accepted by God, as the first-fruits of the produce, hear what He has Himself declared: “As a grape,” He says, “I have found Israel in the wilderness, and as first-ripe figs your fathers.”4917
These things the Saviour told in reference to His sufferings and cross; to these persons He predicted His passion. Nor did He conceal the fact that it should be of a most ignominious kind, at the hands of the chief priests. This woman, however, had attached another meaning to the dispensation of His sufferings. The Saviour was foretelling death; and she asked for the glory of immortality. The Lord was asserting that He must stand arraigned before impious judges; but she, taking no note of that judgment, requested as of the judge: “Grant,” she said, “that these my two sons may sit, one on the right hand, and the other on the left, in Thy glory.” In the one case the passion is referred to, in the other the kingdom is understood. The Saviour was speaking of the cross, while she had in view the glory which admits no suffering. This woman, therefore, as I have already said, is worthy of our admiration, not merely for what she sought, but also for the occasion of her making the request. She did indeed suffer, not merely as a pious person, but also as a woman. For, having been instructed by His words, she considered and believed that it would come to pass, that the kingdom of Christ should flourish in glory, and walk in its vastness throughout the world, and be increased by the preaching of piety. She understood, as was [in fact] the case, that He who appeared in a lowly guise had delivered and received every promise. I will inquire upon another occasion, when I come to treat upon this humility, whether the Lord rejected her petition concerning His kingdom. But she thought that the same confidence would not be possessed by her, when, at the appearance of the angels, He should be ministered to by the angels, and receive service from the entire heavenly host. Taking the Saviour, therefore, apart in a retired place, she earnestly desired of Him those things which transcend every human nature.
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