Commentary on the Gospel of Luke — Sermons 66-80

Everything has been delivered to Me by My Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and anyone to whom the Son chooses to reveal Him.

10:22. Every thing has been delivered to Me by My Father; and no one knows Who the Son is but the Father; and Who the Father is but the Son; and to whomsoever the Son will reveal Him.

Our Lord Jesus Christ once again reveals to us His glory, the dignity of His godlike majesty, and the skillful method of the dispensation in the flesh. He clearly shows how great the benefit is that the people on earth receive from it. Let us ask Him for wisdom and seek understanding so we may be able to grasp the exact meaning of His words. For it is He "who reveals deep things out of darkness and brings to light those things that are hidden, who gives wisdom to the blind and makes the brightness of truth shine forth upon those who love Him. And we are among these people, for look—you have come again, as if thirsty, and the church is full of people eager to hear. All are true worshippers and seekers of the doctrines of piety. Come then, and let us approach the Savior's words, opening wide the eye of the mind. And His words are: "Every thing has been delivered to Me by My Father."

OUR Lord Jesus Christ again reveals to us His glory, and the dignity of His godlike majesty, and the skilful method of the dispensation in the flesh; and plainly shows how great is the benefit which the dwellers upon earth derive from it. Let us ask of Him wisdom: let us seek understanding, that we may be able to perceive the exact meaning of His words. For it is He "Who reveals deep things out of darkness, and brings to light those things that are hidden; and gives wisdom to the blind, and makes the brightness of the truth shine forth upon those that love Him. And among these are we: for lo! you have again come, as being, so to speak, thirsty, and the church is full of men loving to hear; and all are true worshippers, and searchers into the doctrines of piety. Come therefore, and let us approach the Saviour's words, opening wide the eye of the mind. And His words are, "Every thing has been delivered to Me by My Father."

For He was and still is Lord of heaven and earth, and sits with the Father on His throne, and equally shares His government over all. But since He humbled Himself to our condition by becoming man, He also speaks in a way that is appropriate to the dispensation in the flesh, and He does not refuse to use expressions that fit the measure of His state when He had emptied Himself, so that He might be believed to have become like us and taken on our poverty. He therefore, who was Lord of heaven and earth—indeed, of all things—says that "everything was delivered to Him by the Father." For He has been made ruler of all under heaven, since in the past only the Israel according to the flesh submitted to His laws. But God the Father willed to make all things new in Him and through Him to reconcile the world to Himself. For "He became Mediator between God and men," and "was made our peace," in that He united us through Himself to God the Father. For He is the door and the way by which this is accomplished, since He has even plainly said, "No man comes to the Father but by Me." He then, who long ago delivered Israel by the hand of Moses from the tyranny of the Egyptians and appointed the law to be their schoolmaster, has now called the whole world, and He Himself has spread for it the net of the Gospel message, according to the good will of God the Father. And this is the reason why He says, "Everything has been delivered to Me of My Father."

For He was and still is Lord of heaven and earth, and sits with the Father on His throne, and equally shares His government over all. But inasmuch as, by humbling Himself to our estate, He became man, He further speaks in a manner not unbefitting the dispensation in the flesh, nor refuses to use such expressions as suit the measure of His state, when He had emptied Himself, that He might be believed upon as having become like to us, and put on our poverty. He therefore Who was Lord of heaven and earth, and, in a word, of all things, says, that "everything was delivered to Him by the Father." For He has been made ruler of all under heaven; since of old only the Israel after the flesh bowed the neck to His laws: but God the Father willed to make all things now in Him, and by His means reconcile the world to Himself. For "He became Mediator between God and men," and "was made our peace," in that He united us by Himself to God the Father: for He is the door and the way whereby this is done; for He has even plainly said, "No man comes to the "Father but by Me." He then Who of old delivered Israel by the hand of Moses from the tyranny of the Egyptians, and appointed the law to be their schoolmaster, has now called the whole world, and Himself has spread for it the net of the Gospel message, according to the good-will of God the Father. And this then is the reason why He says, "Every thing has been delivered to Me of My Father."

But even though we may affirm that these things are rightly understood and explained by us in this way, the heretic will not accept the conditions of the dispensation, but resorts, as usual, to his typical audacity. He makes what is said into food, so to speak, for the wickedness of his mind, and proceeds to say something like this: 'Look! The Father gives everything to the Son; but the Son would not have needed to receive anything if it had been lawful for Him to obtain it by Himself. How, then, is He equal to the Father, as you claim, when He receives from Him authority over what He did not previously possess?' Let us see, therefore, whether He is in any way inferior to the glory and supremacy of the Father, as you foolishly claim.

But though we may affirm that these things are thus rightly understood and explained by us, the heretic will not submit to the conditions of the dispensation, but betakes himself, it may be, to his usual audacity, and makes what is said food, so to speak, for the wickedness of his mind; and, forsooth, proceeds to say, 'Lo! the Father gives every thing to the Son; but the Son would not have needed to receive any thing, had it been lawful for Him to obtain it of Himself. How, then, is He equal to the Father, as you say, when He receives from Him authority over what He did not previously possess?' Let us see, therefore, whether in any thing at all He is inferior to the glory and supremacy of the Father, as you in your folly say.

Now there are many arguments one might use when wishing to defend the doctrines of truth, but on the present occasion let us ask what is true from the lessons now set before us, even from His own words. For after having said, "Everything has been delivered to Me of My Father," thereby honoring the mystery of His Incarnation and using expressions suitable to the manhood, He immediately rises, as I said, to His own glory and supremacy, and shows that He is in no way whatsoever inferior to His Father. For what were the words He spoke next? "No one knows Who the Son is but the Father, and Who the Father is but the Son, and to whomsoever the Son will reveal Him." Let us ask, then, those who have resisted His glory and still resist it: Does Christ speak falsely, or is He true? For if He speaks falsely, and you affirm that this is truly the case, you are void of all understanding, you have fallen from your senses, having drunk of the wine of "the vine of Sodom," and stumbled like drunkards upon unrighteous paths. But if you believe that He speaks truth, for "He is the Truth," how do you, while He says that "no one knows the Son but the Father only," dare both to think and say that He is inferior to the Father, as though you know exactly who He is? And yet how must not He, Who is known by His Father only, far transcend all understanding and all powers of speech, just as the Father Himself does, being known by His Son only? For the holy and consubstantial Trinity alone knows Itself, being far above all speech and understanding. How then do you say that He is inferior to the Father, seeing that no one knows Who He is but the Father alone Who fathered Him?

Now there are many arguments one might use when wishing to defend the doctrines of truth, but on the present occasion let us enquire what is true from the lessons now set before us, even from His own words. For after having said, "Everything has been delivered to Me of My Father," honouring thereby the mystery of His Incarnation, and using expressions suitable to the manhood, He mounts at once, as I said, to His own glory and supremacy, and shows that He is in no way whatsoever inferior to His Father. For what were the words which He next spoke? —-"No one knows Who the Son is but the Father, and Who the Father is but the Son, and to whomsoever the Son will reveal Him." Let us ask, then, those who have resisted His glory, and still resist it, Does Christ speak falsely, or is He true? For if He speaks falsely, and you affirm that this is truly the case, you are void of all understanding, you have fallen from your senses, having drunk of the wine of "the vine of Sodom," and stumbled like drunkards upon unrighteous courses. But if you believe that He speaks truth, for "He is the Truth," how do you, while He says that "no one knows the Son but the Father only," venture both to think and say that He is inferior to the Father, as though you exactly know who He is? And yet how must not He, Who is known of His Father only, far transcend all understanding and all powers of speech: just as also the Father Himself does, as being known of His Son only? For the holy and consubstantial Trinity alone knows Itself, being far above all speech and understanding. How do you say then that He is inferior to the Father, seeing that no one knows Who He is but the Father alone Who fathered Him?

And I will add this too: Do you say that He is inferior to the Father as being "true God," but still inferior to Him Who is "true God and Father"—or as being something made and created? If indeed as something made, you cannot compare them at all, for the gap between the Maker and the thing made is infinite—between the Lord and the slave, between Him Who is by nature God and him who has been brought into existence. For whoever is made is not merely inferior to God, but altogether different, both in nature and in glory and in every attribute that belongs to the divine substance. But if He is made, as you claim, how can "no one know Who He is?" For He would not be beyond all understanding, even though it may surpass the human mind to know the nature of a created thing. If, on the other hand, you affirm that He is true God, and being such by nature, yet say that He is inferior to the Father, I cannot understand how this can be. Tell me, I ask, in what does this inferiority consist? I mean, for instance, this: those who are of the same nature and substance are, of course, equal to one another in all those qualities that belong to them as part of their substance. For example, one human being is in no respect inferior to another human being with regard to the humanity which is common to them both, and neither is one angel inferior to another angel. How, then, can true God be inferior to true God?

And I will add this too; Do you say that He is inferior to the Father as being "true God," but yet inferior to Him Who is "true God and Father;" or as being something made and created? If, indeed, as something made, you canst not compare them at all: for the interval between the Maker and the thing made is infinite; between the Lord and the slave; between Him Who is by nature God, and him who has been brought into existence. For whosoever is made is not merely inferior to God, but altogether different, both in nature, and in glory, and in every attribute that appertains to the divine substance. But if He is made, as you affirm, how can "no one know Who He is?" For He would not be above all understanding, even though it may surpass the mind of man to be able to know the nature of a created thing. If, on the other hand, you affirm that He is true God, and being such by nature, yet say that He is inferior to the Father, I cannot understand how this can be. Tell me, I pray, in what this inferiority consists. I mean, for instance, thus: those who are of the same nature and substance are, of course, equal to one another in all those qualities which belong to them as pertaining to their substance: as, for instance, one man is in no respect inferior to another man with regard to the manhood which is common to them both: and so neither is one angel to another angel. How, then, can true God be inferior to true God?

Come, if you will, let us examine the Father's prerogatives and attributes—those that belong to Him specifically as God. God the Father is by nature Life, Light, and Wisdom. But the Son is likewise the same, as divinely inspired Scripture testifies everywhere. For He is Light, and Wisdom, and Life. But if He is inferior to the Father, then of course He is indebted to Him for it, and not in just one respect, but in every attribute that belongs to His ousia. Nor is He perfectly Life, nor perfectly Light, nor perfectly Wisdom. And if this is true, then something of corruption exists in Him, something also of darkness, and something also of ignorance. But who will agree with you in arguing this way? For if He is a creature, then, as I said, you must not compare Him with the Creator and Lord of all. Bring His status down to the level of creation, while you exalt to incomparable supremacy that Nature which created all and transcends all. But if He is true God, as one who came from Him Who is true God and Father, perhaps the Father has fathered one not equal to Himself in nature, and His nature alone has suffered this, while certainly not one of all created beings has endured such a strange misfortune. For man is born of man, with the definitions of his father's ousia existing fully in him, and all the other animals are likewise governed by the law of their own physis. And how then can the all-transcending physis of God suffer what even we do not suffer, nor any other being that has the power of generation?

For come, if you will, and let us raise ourselves to the investigation of the Father's prerogatives and attributes: those, namely, which specially belong to Him as God. God the Father is by nature Life, Light, and Wisdom. But the Son also is in like manner the same, as the divinely inspired Scripture everywhere testifies. For He is Light, and Wisdom, and Life. But if He be inferior to the Father, then of course He is indebted to Him for it, and that not in one particular only, but in every attribute that appertains to His substance. Nor is He perfectly Life; nor Light perfectly; nor Wisdom perfectly. And if this is true, then there exists in Him something of corruption; something also of darkness; and something also of ignorance. But who will assent to you in so arguing? For if He be a creature, then, as I said, you must not compare Him with the Creator and Lord of all. Bring down His place to the level of creation, while you extol to incomparable supremacy that Nature Which created all, and transcends all. But if He is true God, as sprung from Him Who is true God and. Father, perhaps, forsooth, the Father has fathered one not equal to Himself in nature, and His nature alone has suffered this, while certainly of all created beings there is not one that has endured so strange a mischance. For man is born of man, the definitions of his father's substance existing fully in him; and all the other animals in like manner are regulated by the law of their own nature. And how then can the all-transcending nature of God suffer that which even we do not suffer, nor any other being which has the power of generation?

Let those who despise the greatness of the Son's glory hear this; let those who are drunk wake up from their wine and worship with us the One who is equal in ousia with the Father, crowned with equal praises and indistinguishable preeminence. "For to Him every knee shall bow, of things in heaven, and things in earth, and things under the earth: and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father," Amen.

Let those, therefore, hear who think scorn of the greatness of the glory of the Son; let those that are drunken awake from their wine; worship with us Him Who is equal in substance with the Father, and crowned with equal praises, and indistinguishable preeminence. "For to Him every knee shall bow, of things in heaven, and things in earth, and things under the earth: and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father," Amen.

Jesus turned to the disciples when they were alone and said, "Blessed are the eyes that see what you see. For I tell you that many prophets and kings wanted to see what you see, but did not see it, and to hear what you hear, but did not hear it."

10:23-34. And He turned to the disciples when they were alone, and said, Blessed are the eyes which see the things that you see. For I say to you, that many prophets and kings have desired to see the things which you see, and have not seen them; and to hear the things which you hear, and have not heard them.

The shows that the world offers in its games and theaters often lead people to see things that are unprofitable, or rather, things that constantly do them great harm. Those who frequent such places either give themselves over to admiring dancers and, yielding to the soft weakness they produce, are dissolved in effeminate emotions; or they praise speakers of shallow ideas; or they take pleasure in the sounds and vibrations of pipes and harps. But such things are empty and completely unprofitable, and capable of leading the human mind away from all good. But Christ gathers us, who practice a virtuous way of life and are earnest in doing what is right, into His holy courts, so that by delighting ourselves in singing His praise, we may again be made happy by His sacred words and teachings, which invite us to eternal life.

THE shows which the world offers (in its games and theatres) lead men often to the sight of things unprofitable, or rather, to what constantly does them great injury. For the frequenters of such places either give themselves up to the admiration of dancers, and yielding to the soft langour they produce, are dissolved in effeminate emotions; or they extol the declaimers of cold sentiments; or delight themselves in the sounds and vibrations of pipes and harps. But vain and altogether unprofitable are such things, and able to lead the mind of man astray from all good. But us, who practise a virtuous course of life, and are earnest in upright deeds, Christ gathers in His holy courts, that delighting ourselves in singing His praise, we may again be made happy by His sacred words and doctrines, which invite us to eternal life.

Let us therefore see here as well what gifts He has graciously given us, who have been called through faith in Him to the knowledge of His glory. "And He turned," the text says, "to the disciples when they were alone, and said, Blessed are the eyes which see the things that you see." Now perhaps someone may object, 'Why did He not address these words of blessing to everyone who was gathered there? And what made Him turn to the disciples so as to say to them when they were alone, "Blessed are the eyes which see the things that you see?"' What then shall we answer? That it is right to share matters of a more secret nature not with just anyone, but with the closest friends. And His friends are whoever have been considered by Him worthy of discipleship, those whose mind's eye is enlightened and whose ear is ready to obey. For He also said on one occasion to the holy apostles, "No longer do I call you servants; you are My friends, for the servant doesn't know what his lord does, but I have called you friends because I have made known to you all things which I have heard from My Father." There were indeed many people gathered there and standing before Him besides His chosen followers, but they were not all believers. So how could He truthfully say to all of them without distinction, "Blessed are the eyes which see the things that you see, and who hear the things that you hear?" It was therefore with good reason that, having turned Himself to the disciples—that is, having turned His face away from those who would neither see nor hear, but were disobedient and darkened in their minds—He gave Himself entirely to those who loved Him and, looking at them, said, Blessed are the eyes which see, or rather, gaze upon, those things which they were the first, before all others, to behold.

Let us, therefore, see here too what gifts He has deigned to bestow upon us, who have been called by faith in Him to the knowledge of His glory. "And He turned," it says, "to the disciples when they were alone, and said, Blessed are the eyes which see the things that you see." Now, perchance, some one may object, 'Why did He not address to all who were assembled there His words describing these blessings? and what made Him turn to the disciples, so as to say to them when they were alone, "Blessed are the eyes which see the things that you see?"' What then shall be our reply? That it is right to communicate matters of a more secret nature, not to any chance person, but to the most intimate friends. But His friends are whosoever have been deemed by Him worthy of discipleship: and the eye of whose mind is enlightened, and their ear ready for obedience. For He also said on one occasion to the holy apostles, "No longer do I call you servants; you are My friends: for the servant doesn't know what his lord does: but I have called you friends, because I have made known to you all things which I have heard from My Father." There were, no doubt, many assembled there and standing in His presence besides His chosen followers, but they were not all believers; and how then could He with truth say to them all, without distinction, "Blessed are the eyes which see the things that you see, and who hear the things that you hear?" It was, therefore, with good reason that, having turned Himself to the disciples. having, that is, averted His face from those who would neither see nor hear, but were disobedient, and their mind darkened, He gave Himself entirely to those who loved Him, and, looking upon them, said, Blessed are the eyes which see, or rather, gaze upon, those things which they were the first, before all others, to behold.

Now the expression used here is taken from the common custom of people, and we must keep in mind that in such passages "seeing" does not refer to the action of our physical eyes, but rather to the enjoyment of those things that are given by Christ to those who fear God. For instance, it's like when someone says, "So and so saw happy times," instead of "enjoyed happy times." Or you may understand it in the same way as what is written in the book of Psalms, addressed to those who constantly fixed their thoughts on things above: "And you shall see the good of Jerusalem," instead of, "you shall take part in the happiness of Jerusalem," meaning that which is above, in heaven, which the wise Paul calls "the mother of all saints." For what doubt can there be that those who witnessed the godlike miracles worked by Christ, and the admirable works He performed, were not necessarily blessed in all cases? For all the Jews saw Christ working with divine majesty, yet it would not be right to count them all as blessed, for they by no means believed, nor did they see His glory with the eyes of the mind. Truly, therefore, they were only the more guilty, and cannot properly be regarded as blessed, for though they saw Jesus possessed of divine glory through the ineffable deeds which he worked, yet they did not accept faith in Him.

Now the expression which is here used is taken from the common custom of men, and we must bear in mind that in such passages "seeing" does not refer to the action of our bodily eyes, but rather to the enjoyment of those things which are bestowed by Christ on such as fear God. Just, for instance, as if any one say, "So and so saw happy times," instead of "enjoyed happy times." Or you may understand it in the same way as that which is written in the book of Psalms, addressed to those who constantly fixed their thoughts on things above; "And you shall see the good of Jerusalem," instead of, "you shall take part in the happiness of Jerusalem," even of that which is above, in heaven, which the wise Paul calls "the mother of all saints." For what doubt can there be that those who were spectators of the godlike miracles wrought by Christ, and of the admirable works He performed, were not necessarily in all cases blessed? For all the Jews saw Christ working with divine majesty, yet it would not be right to account them all as blessed; for they by no means believed, nor did they see His glory with the eyes of the mind. Truly, therefore, they were only the more guilty, and cannot properly be regarded as blessed, for though they saw Jesus possessed of divine glory by the ineffable deeds which he wrought, yet they did not accept faith in Him.

But consider: in what way has blessedness come to our eyes? What have they seen? And for what reason did they receive this blessing? They saw that God the Word, who existed in the form of God the Father, became flesh for our sake. They saw him who shares the Father's throne dwelling with us in our form, so that through justification and sanctification he might reshape us according to his own likeness, imprinting upon us the beauty of his Godhead in an intellectual and spiritual way. Paul witnesses to this when he writes: "For as we have been clothed with the image of the earthy, we shall also be clothed with the image of the heavenly"—meaning by the earthy man Adam, the first created, but by the heavenly, the Word who is from above and who came forth from the ousia of God the Father, yet was made, as I said, in our likeness. He who by physis is a Son took the form of a slave, not so that by taking upon himself our condition he might remain in the state of slavery, but so that he might set us free who were bound to the yoke of slavery—for everything that is made is by physis a slave—enriching us with what is his. For through him and with him we have received the name of sons, being ennobled, so to speak, by his generosity and grace. He who was rich shared our poverty so that he might raise human nature to his riches. He tasted death upon the tree and the cross so that he might remove the offense incurred because of the tree of knowledge, abolish the guilt that came from it, and strip death of his tyranny over us. We have seen Satan fall: that cruel one broken, that arrogant one brought low—he who had made the world submit to the yoke of his empire, stripped of his rule over us; he who was once worshiped, now in contempt and scorn; he who seemed a god, now placed under the feet of the saints; he who rebelled against Christ's glory, now trampled upon by those who love him. "For they received power to rebuke the unclean spirits and to cast them out." And this power is a very great honor, too high for human nature, and fitting only for the supreme God.

But come, in what way has blessedness befallen our eyes? and what have they seen? and for what reason did they attain to this blessing? They saw that God the Word, Who was in the form of God the Father, had become flesh for our sakes: they saw Him Who shares the Father's throne, dwelling with us, in our form, that by justification and sanctification He might fashion us after His own likeness, imprinting upon us the beauty of His Godhead in an intellectual and spiritual manner. And of this Paul is witness, who thus writes: "For as we have been clothed with the image of the earthy, we shall also be clothed with the image of the heavenly:"—-meaning by the earthy man, Adam, the first created: but by the heavenly, the Word Who is from above, and Who shone forth from the substance of God the Father, but was made, as I said, in our likeness. He Who by nature is a Son took the form of a slave, not that by taking upon Him our state, He might continue in the measure of slavery, but that He might set us free, who were chained to the yoke of slavery,—-for every thing that is made is by nature a slave,—-enriching us with what is His. For through Him and with Him we have received the name of sons, being ennobled, so to speak, by His bounty and grace. He Who was rich shared our poverty, that He might raise man's nature to His riches: He tasted death upon the tree and the cross, that He might take away from the midst the offence incurred by reason of the tree (of knowledge), and abolish the guilt that was thereby, and strip death of his tyranny over us. We have seen Satan fall: that cruel one broken: that haughty one laid low:—-him who had made the world submit to the yoke of His empire, stripped of his dominion over us: him in contempt and scorn, who once was worshipped: him who seemed a God, put under the feet of the saints: him who rebelled against Christ's glory, trampled upon by those who love Him. "For they received power to rebuke the unclean spirits, and to cast them out." And this power is a very great honour, and too high for human nature, and fit only for the supreme God.

The Word who appeared in human form was the first to show us this example, for He also rebuked the unclean spirits. But the miserable Jews again spewed out their envious accusations against Him, saying, "This man does not cast out demons except by Beelzebub, the ruler of the demons." But the Lord refuted these wicked words of theirs, saying, "If I cast out demons by Beelzebub, by whom do your sons cast them out? But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you." For if I, He says, being a man like you, can exercise such divine power, this great and wonderful blessing has come upon you. For human nature, He says, is elevated in Me by trampling down Satan. The kingdom of God has therefore come upon us because the Word has been made like us and is working in the flesh deeds worthy of God.

And of this too the Word manifested in human form was the first to set us the example: for He also rebuked the impure spirits. But the wretched Jews again vomited forth against Him their envious calumnies; for they said, "This man casts not out devils, but by Beelzebub, the prince of the devils." But these wicked words of theirs the Lord refuted, saying; "If I cast out devils by Beelzebub, by whom do your sons cast them out? But if I cast out devils by the Spirit of God, then has the kingdom of God come upon you." For if I, He says, being a man like to you, can thus exercise a divine power, this great and excellent blessing has come upon you: for human nature, He says, is ennobled in Me, by trampling down Satan. Upon us, therefore, the kingdom of God has come, by the Word having been made like to us, and working in the flesh deeds worthy of God.

He also gave the holy Apostles power and might even to raise the dead, cleanse lepers, heal the sick, and call down the Holy Spirit from heaven upon whomever they wished by the laying on of hands. He gave them power to bind and to loose people's sins, for His words are, "I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." These are the things we see ourselves possessing, and blessed are our eyes and those of all who love Him. We have heard His ineffable teaching. He has given us the knowledge of God the Father. He has shown Him to us in His own physis (nature). The things that came through Moses were only types and symbols; Christ has revealed the truth to us. He has taught us that we must honor Him Who is incorporeal and immaterial and above all understanding not by blood and smoke, but rather by spiritual sacrifices. Many holy prophets desired to see these things, yes, and many kings, for we find them saying at one time, "Show me Your mercy, O Lord, and, O Lord, grant us Your salvation." For they call the Son Mercy and Salvation. At another time again, "Remember me, O Lord, with the favor of Your people, and visit me with Your salvation, that we may see the happiness of Your chosen and rejoice in gladness with Your people." And who the people are that are chosen in Christ by God the Father, the wise Peter tells us when saying to those who have been ennobled by faith: "But you are a chosen generation, a royal priesthood, a holy people, a redeemed multitude, that you may tell forth His virtues, Who has called you out of darkness into His marvelous light."

He also gave the holy Apostles power and might even to raise the dead, and cleanse lepers; and heal the sick, and to call down upon whomsoever they would the Holy Ghost from heaven by the laying on of hands. He gave them power to bind and to lose men's sins; for His words are, "I say to you, Whatsoever you shall bind on earth, shall be bound in heaven: and whatsoever you shall lose on earth, shall be loosed in heaven." Such are the things of which we see ourselves possessed: and blessed are our eyes, and those of all who love Him. We have heard His ineffable teaching: He has given us the knowledge of God the Father: He has shown Him to us in His own nature. The things that were by Moses were but types and symbols: Christ has revealed the truth to us. He has taught us that not by blood and smoke, but rather by spiritual sacrifices, we must honour Him Who is incorporeal and immaterial, and above all understanding. Many holy prophets desired to see these things; yes, and many kings: for we find them at one time saying, "Show me Your mercy, O Lord: and, O Lord, grant us Your salvation." For they call the Son Mercy and Salvation. At another time again; "Remember me, O Lord, with the favour of Your people: and visit me with Your Salvation: that we may see the happiness of Your chosen, and rejoice in gladness with Your people." And who the people are, that are chosen in Christ by God the Father, the wise Peter tells us, when saying to those who have been ennobled by faith: "But you are a chosen generation: a royal priesthood: a holy people, a redeemed multitude: that you may tell forth His virtues, Who has called you out of darkness into His marvellous light."

Christ has called us to this. Through Him and with Him, praise and dominion belong to God the Father, together with the Holy Ghost, forever and ever. Amen.

And to this we have been called by Christ: by Whom and with Whom, to God the Father be praise and dominion, with tho Holy Ghost, for ever and ever, Amen.

A certain lawyer stood up to test Jesus and asked, "Teacher, what must I do to inherit eternal life?" Jesus replied, "What is written in the law? How do you read it?" The lawyer answered, "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind, and your neighbor as yourself." Jesus said to him, "You have answered correctly. Do this, and you will live." But the lawyer, wanting to justify himself, asked Jesus, "And who is my neighbor?" Jesus answered with this story: "A man was traveling from Jerusalem to Jericho when he fell into the hands of robbers. They stripped him, beat him, and left him half dead. By chance a priest was going down that same road, and when he saw the man, he passed by on the other side. Likewise, a Levite came to the place and saw him, but he also passed by. But a Samaritan, as he traveled, came upon the man. When he saw him, he was filled with compassion. He went to him, bandaged his wounds, and poured oil and wine on them. Then he put the man on his own animal, brought him to an inn, and cared for him. The next day he took out two denarii, gave them to the innkeeper, and said, 'Take care of him, and whatever more you spend, I will repay you when I return.' Now which of these three do you think proved to be a neighbor to the man who fell among the robbers?" The lawyer said, "The one who showed mercy to him." Jesus said to him, "Go and do likewise."

10:25-37. And see, a certain lawyer stood up, tempting Him, and saying, Teacher, what shall I do to inherit eternal life? And He said to Him, What is written in the law? how do you read? And he answered and said, That you shall love the Lord your God from all your heart, and from all your soul, and with all your strength, and with all your mind: and your neighbour as yourself. And He said to him, You have answered rightly: this do, and you shall live. But he, wanting to justify himself said to Jesus; And who is my neighbour? And Jesus answered, and said; A certain man went down from Jerusalem to Jericho, and fell among thieves, who, when they had stripped and beaten him, went away, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed him by. And in like manner also a Levite, when he came to the place, and saw him, passed him by. But a certain Samaritan, as he journeyed, came to him; and when he saw him, he felt pity: and he went to him, and bound up his wounds, and poured upon them oil and wine. And having mounted him on his own beast, he brought him to an inn, and took care of him. And the day after he took out two denarii, and gave them to the host, and said to him, Take care of him: and if you spend any thing more, when I come again I will repay you. Which therefore of these three do you think was neighbour to him that fell among the thieves? And he said; He that was merciful to him. And Jesus said to him, Go, and do likewise.

A most vile evil, my beloved, is duplicity and hypocrisy in our actions and behavior—when a person pretends to speak pleasant words with a tongue coated, so to speak, with the honey of deception, while the heart is filled with complete bitterness. Of such people we say, in the words of one of the holy prophets, "Their tongue is a piercing arrow: the words of their mouth are deceitful: he speaks peacefully to his neighbor, and enmity is in his heart." And again: "Their words are smoother than oil, yet are they arrows"—by which is meant that they have the force of darts falling violently and shot from bows.

A MOST base pest, my beloved, is double-dealing and hypocrisy in our actions and conduct; and for a man to make pretence of pleasant-spoken words, and of a tongue anointed, so to speak, with the honey of deception, while the heart is full of utter bitterness. Of such we say, in the words of one of the holy prophets, "Their tongue is a piercing arrow: the words of their mouth are deceitful: he speaks peacefully to his neighbour, and enmity is in his heart." And again; " Their words are smoother than oil, yet are they arrows:" by which is meant that they have the force of darts falling violently and shot forth from bows.

The proof of what I'm saying is right in front of us. Let's examine the lawyer's words carefully. Let's remove his mask. Let's expose his scheming. Let's look at his pleasant words that spring from deceit and the trickery they hide. "For see," the text says, "a certain lawyer stood up and tempted Him, saying, Teacher, what shall I do to inherit eternal life?" By "lawyer," the blessed evangelist meant, according to Jewish custom, someone familiar with the law, or at least someone who had the reputation of knowing it, though in reality he did not know it. This man thought he could trap Christ, and I will explain how. Certain gossips, who were accustomed to talking carelessly, went around everywhere in Judaea and Jerusalem itself, accusing Christ. They said that He taught that the commandment given by Moses was useless, and that He refused to pay any attention to the law given long ago to the fathers. They claimed He was introducing new teachings instead, and was telling all who would fear God things from His own mind that did not agree with the law given of old. There were already believers at that time who opposed these people's words, accepting the saving message of the gospel everywhere. So the lawyer, wanting or even expecting to trap Christ and get Him to say something against Moses and claim that His own teaching was far better than the commandment Moses delivered, approached Him with this test, saying, "What shall I do to inherit eternal life?"

The proof of my assertion is close at hand: for let us examine the lawyer's words: let us strip off his borrowed countenance: let us lay bare his scheming: let us view his pleasant words sprung from deceit, and the guile which they conceal. "For see," it says, "a certain lawyer stood up, and tempted Him, saying, Teacher, what shall I do to inherit eternal life?" By a lawyer, the blessed evangelist here meant, according to the custom of the Jews, one acquainted with the law, or at least having the reputation of knowing it, though in reality he knew it not. This man imagined that he could entrap Christ; and in what way I will mention. Certain tale-makers, accustomed to talk at random, went about everywhere in Judaea and Jerusalem itself, accusing Christ, and saying, that He taught that the commandment given by Moses was of no use, and refused to pay any attention to the law given of old to the fathers, while He Himself introduced new doctrines, and spoke to all who would fear God things out of His own mind, which were not in accordance with the law that was given of old. There were even then believers, who resisted the words of these men, everywhere accepting the saving tidings of the gospel. The lawyer therefore wishing, or even expecting to be able to entrap Christ, and get Him to say something against Moses, and affirm that His own doctrine was far better than the commandment of which Moses was the minister, drew near tempting Him, and saying, "What shall I do to inherit eternal life?"

But anyone who thoroughly understands the mystery of the Incarnation may well say to him: If you had been skilled in the law and in the meaning of its hidden teaching, it would not have escaped you who this person is that you venture to tempt. For you thought that He was merely human, and nothing more, and not rather God, who appeared in human likeness and who knows what is secret and can look into the hearts of those who approach Him. In many ways the Emmanuel is depicted to you through the foreshadowing of Moses. You saw Him there sacrificed as a lamb, yet conquering the destroyer and abolishing death by His blood. You saw Him in the arrangement of the ark, in which the divine law was deposited, for He was in His holy flesh as if in an ark, being the Word of the Father, the Son begotten of Him by physis. You saw Him as the mercy seat in the holy tabernacle, around which stood the Cherubim, for He is our mercy seat for the forgiveness of our sins. Yes, and just like a human being, He is glorified by the Seraphim, who are the intelligent and holy powers above, for they stand around His divine and exalted throne. You saw Him as the lampstand with seven lamps in the Holy of Holies, for the Savior's light is abundant to those who hurry into the inner tabernacle. You saw Him as the bread placed upon the table, for He is the living bread that came down from heaven and gives life to the world. You saw Him as the bronze serpent that was raised on high as a sign, and being looked upon healed the bites of the serpents, for though He was like us—in the form therefore of that which is evil, as being in our form—nevertheless He is by physis good and continues to be what He was. For the serpent is the type of wickedness, but yet, by being lifted up and enduring the cross for us, He rendered powerless the bites of those rational serpents, who are none other than Satan and the wicked powers under his command.

But any one who thoroughly understands the mystery of the Incarnation may well say to him, If you had been skilful in the law, and in the meaning of its hidden teaching, it would not have escaped you Who He is you venture to tempt. For you thought that He was a mere man, and that only; and not rather God, Who appeared in human likeness, and Who knows what is secret, and can look into the hearts of those who approach Him. In manifold ways is the Emmanuel depicted to you by the shadowing of Moses. You saw Him there sacrificed as a lamb, yet vanquishing the destroyer, and abolishing death by His blood. You saw Him in the arrangement of the ark, in which was deposited the divine law: for He was in His holy flesh like as in an ark, being the Word of the Father, the Son that was fathered of Him by nature. You saw Him as the mercy-seat in the holy tabernacle, around which stood the Seraphim [Cherubim]: for He is our mercy-seat for pardon of our sins. Yes! and just like man, He is glorified by the Seraphim, who are the intelligent and holy powers above; for they stand around His divine and exalted throne. You saw Him as the candlestick with seven lamps in the Holy of Holies: for abundant is the Saviour's light to those who hurry into the inner tabernacle. You saw Him as the bread placed upon the table: for He is the living bread, that came down from heaven, and gives life to the world. You saw Him as the brazen serpent that was raised on high as a sign, and being looked upon healed the bites of the serpents: for though He was like us, in the form therefore of that which is evil, as being in our form, nevertheless He is by nature good, and continues to be that which He was. For the serpent is the type of wickedness; but yet, by being lifted up, and enduring the cross for us, He rendered powerless the bites of those rational serpents, who are no other than Satan, and the wicked powers under his command.

Even though the lawyer had the reputation of being an expert in the law, the One who was prefigured in the law's symbolic teaching was completely unknown to him, even though the holy prophets had proclaimed Him long ago. If he had not been trapped in complete ignorance, how could he have approached Him as if He were merely a man? Or how could he have dared to test God, who examines hearts and minds, and from whom nothing within us is hidden? For he says, "Teacher, what shall I do to inherit eternal life?" Do you call Him Teacher when you refuse to learn from Him? Do you pretend to honor Him while hoping to trap Him, and do you use flattering words as bait on your hook?

But though the lawyer was invested with the reputation of being instructed in the law, nevertheless He Who is marked out by the shadowing of the law was completely unknown to him, even though He was proclaimed of old by the words of the holy prophets. For had he not been sunk in utter ignorance, how could he have drawn near to Him as to a mere man? Or how have ventured to tempt God, Who tries the hearts and reins, and to Whom nothing that is in us is hidden? For he says, "Teacher, what shall I do to inherit eternal life?" Do you call Him Teacher, when you wilt not submit to learn? Do you make a pretence of honouring Him, Whom you hope to entrap, and do you place as the bait upon your hook the pleasantness of words?

But what did he want to learn? "For what," he says, "shall I do to inherit eternal life?" Observe again, I pray, the malice in the lawyer's words. For he might have said, "What shall I do to be saved, or to please God, and receive reward from Him?" But he passes over this and instead uses the Savior's own expressions, pouring ridicule upon His head. For since it was the custom of our common Savior Christ to speak constantly of eternal life to as many as drew near to Him, the haughty lawyer, to ridicule Him as I said, makes use of His own expressions.

But what would you learn? "For what, he says, shall I do to inherit eternal life?" Observe again, I pray, the malice in the lawyer's words. For he might have said, What shall I do to be saved, or to please God, and receive reward of Him? But this he passes by, and uses rather the Saviour's expressions, pouring ridicule upon His head. For as it was the custom of our common Saviour Christ to speak constantly of eternal life to as many as drew near to Him, the haughty lawyer to ridicule Him, as I said, makes use of His own expressions.

Now if you had truly wanted to learn, you would have heard from Him the things that lead to eternal life. But since you are wickedly testing Him, you will hear nothing more than those commands that were given long ago through Moses. For "What," He says, "is written in the law? How do you read it?" And when the lawyer repeated what is laid down in the law, Christ, knowing all things, says as if to punish his wickedness and rebuke his malicious intent, "You have answered correctly: do this, and you will live." The lawyer has missed his prey; he has shot wide of the mark, his wickedness has failed, the sting of envy has stopped, the net of deceit is torn apart, his sowing produces no fruit, his effort gains no benefit. Like a ship that misfortune has overwhelmed, he has suffered a bitter wreck. Let us therefore cry out against him in the words of Jeremiah, "You are found and caught, because you have stood up against the Lord."

Now had you been truly desirous of learning, you would have heard from Him the things that lead on to eternal life: but as you wickedly tempt Him, you will hear nothing more than those commands only which were given to them of old time by Moses". For "What," says He, "is written in the law? How do you read?" And on the lawyer's repeating what is enacted in the law, as if to punish his wickedness, and reprove his malicious purpose, Christ, as knowing all things, says, "You have answered rightly: this do, and you shall live." The lawyer has missed his prey; he has shot wide of the mark, his wickedness is unsuccessful, the sting of envy has ceased, the net of deceit is torn asunder, his sowing bears no fruit, his toil gains no profit: and like some ship that misfortune has overwhelmed, he has suffered a bitter wreck. Let us therefore cry out against him in the words of Jeremiah, "You are found, and caught, because you have stood up against the Lord."

But having, as I said, missed his prey, he falls headlong into vanity. He is hurried from one pitfall to another, from snare to snare, from deceit to pride. Vices, so to speak, lend him to one another, and he is tossed about everywhere. One wickedness, as soon as it has seized him, thrusts him on to another and carries him wherever it may happen, easily making him wander from one destruction to another. For he does not ask in order to learn, but as the Evangelist said, "wishing to justify himself." Notice how from self-love as well as pride he shamelessly called out, "And who is my neighbor?" Is there no one, O lawyer, like you? Do you raise yourself above everyone? Be less arrogant. Remember what the author of the book of Proverbs says, "that those who know themselves are wise." He exalts himself therefore, and breathes forth proud things, and boasts himself in vain imaginations. But he learned from Christ that since he was lacking in love toward his neighbors, the bare profession of being learned in the law profited him nothing whatsoever. For God over all looks rather at works, and does not give praise to bare and merely false professions.

But having, as I said, missed his prey, he falls headlong into vanity; he is hurried from one pitfall to another, from snare to snare, from deceit to pride: vices, so to speak, lend him to one another, and he is tossed about everywhere, one wickedness as soon as it has seized him thrusting him on to another, and carrying him wherever it may chance, and easily making him wander from destruction to destruction. For he does not ask in order that he may learn, but as the Evangelist said, "wishing to justify himself." For observe how from self-love as well as pride he shamelessly called out, "And who is my neighbour?" And is there no one, O lawyer, like you? Do you raise yourself above every one? Be less supercilious: Remember what the author of the book of Proverbs says, "that those who know themselves are wise." He exalts himself therefore, and breathes forth proud things, and boasts himself in vain imaginations: but he learnt of Christ, that as he was destitute of love towards his neighbours, the bare profession only of being learned in the law profited him in no way whatsoever. For God over all looks at works rather, and gives not praise to bare and merely fictitious professions.

The Savior of all very skillfully weaves the parable of the man who fell into the hands of thieves. He says that when the man was lying half dead and in the worst possible condition, a priest passed by, and likewise a Levite, neither of them showing him any human compassion or pouring on him the oil of merciful love. Instead, their minds were unsympathetic and cruel toward him. But someone of another race, a Samaritan, fulfilled the law of love. The Savior therefore rightly asked which of these three was a neighbor to the one who suffered. The lawyer answered, "The one who showed him mercy." To this Christ added, "Go and do likewise." You see, O lawyer, and the parable has proved it, that it does a person no good at all to be distinguished by empty names and to take pride in meaningless and absurd titles, as long as excellence in actions does not go along with them. For the dignity of the priesthood is useless to those who hold it, and likewise being called learned in the law is useless to those who have that reputation, unless they also excel in their deeds. For look, a crown of love is being woven for the one who loves his neighbor, and he turns out to be a Samaritan. Nor is he rejected on this account, for the one who was foremost among the disciples, the blessed Peter himself, testified by writing these words: "Truly I perceive that God is not a respecter of persons, but in every nation whoever fears Him and works righteousness is accepted by Him." For Christ, who loves our virtues, accepts all who are diligent in pursuing what is good. By Him and with Him, to God the Father be praise and dominion with the Holy Spirit, forever and ever, Amen.

Very skilfully therefore does the Saviour of all weave the parable of him who fell into the hands of thieves, saying, that when he was lying half dead, and in the last extremity of evil, a priest passed by, and in like manner a Levite, without feeling towards him any sentiment of humanity, or dropping upon him the oil of compassionate love; but rather, their mind was unsympathizing and cruel towards him. But one of another race, a Samaritan, fulfilled the law of love. Justly therefore He asked, which of these three he thinks was the sufferer's neighbour. And he said, "He that wrought mercy with him." And to this Christ added, "Go you also, and act in like manner." You have seen, O lawyer, and it has been proved by the parable, that it is of no avail whatsoever to any man, to be set up by empty names, and to pride himself upon unmeaning and ridiculous titles, so long as the excellence of deeds does not accompany them. For the dignity of the priesthood is unavailing to its owners, and equally so is the being called learned in the law, to those who are so reputed, unless they excel also in deeds. For lo! a crown of love is being twined for him who loves his neighbour: and he proves to be a Samaritan. Nor is he rejected on this account: for he who was foremost among the disciples, even the blessed Peter, testified, thus writing, "In truth I perceive that God is not a respecter of persons: but in every nation, whosoever fears Him, and works righteousness, is accepted by Him." For Christ, Who loves our virtues, accepts all who are diligent in good pursuits: by Whom and with Whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen.

Luke 10:38-42. And it came to pass as they journeyed, that He entered into a certain village, and a certain woman named Martha received Him into her house. And she had a sister called Mary, who also sat at our Lord's feet and heard His word. But Martha was distracted with much service. And standing before Him, she said, "Lord, do You not care that my sister has left me to serve alone? Tell her to help me." But our Lord answered and said to her, "Martha, Martha, you are anxious and busied about many things, but few things are required, or one. And Mary has chosen the good part, which shall not be taken away from her."

10:38-42. And it came to pass as they journeyed, that he entered into a certain village, and a certain woman named Martha received Him into her house. And she had a sister called Mary, who also sat at our Lord's feet, and heard His word: but Martha was distracted with much service. And standing before Him, she said, Lord, do You not care that my sister has left me to serve alone? Bid her help me. But our Lord answered and said to her, Martha, Martha, you are anxious and busied about many things: but few things are required, or one: and Mary has chosen the good part, which shall not be taken away from her.

You who love the virtues that adorn piety and carefully practice every art that befits the saints, come again and listen to the sacred teaching, and do not let the practice of hospitality remain unknown to you. For it is a great and valuable quality, as the wise Paul testifies when he writes, "Forget not hospitality, for by it some have entertained angels unawares." Let us therefore learn this from Christ, the Savior of all, along with all other things. For it would be a disgrace to us if, while those who desire worldly wisdom and pursue written learning choose the best teachers as their instructors, we who are called to pay earnest attention to teachings of such surpassing value, and who may have as our instructor and teacher Christ the Giver of all wisdom, do not imitate this woman in her love of learning—even Mary, who sat at the Savior's feet and filled her heart with the teachings He gave, feeling as though she could never have enough of what so profited her.

You who love the virtues which adorn piety, and carefully practice every art which become the saints, again come and listen to the sacred doctrine, and let not the method of hospitality be unknown to you. For it is a great and valuable quality, as the wise Paul testifies, where he writes, "Forget not hospitality: for thereby some have entertained angels unawares." Let us learn therefore of Christ, the Saviour of all, this also, as well as all other things. For it would be a disgrace to us, that while those who desire worldly wisdom, and gather written learning, select the best teachers for their instructors; we who are encouraged to pay earnest heed to doctrines of such surpassing value, and may have as our instructor and teacher Christ the Giver of all wisdom, do not imitate this woman in her love of learning, even Mary, who sat at the Saviour's feet, and filled her heart with the doctrines He taught, feeling as if she could never have enough of what so profited her.

The Savior stayed with the holy women, and Mary, it says, listened to Him as He taught, while Martha was distracted with much service. Martha therefore asked Him to have her sister share her work with her. But Christ did not agree, saying, "Martha, Martha, you are anxious and troubled about many things: only a few things are needed, or just one." And He further praised Mary, saying that "she had chosen the good part, which will not be taken away from her." For the gaining of spiritual blessings is never lost.

For the Saviour lodged with the holy women, but Mary, it says, listened to Him as He taught; while the other, Martha, was distracted with much service. She therefore besought Him that her sister might share her carefulness with her. But Christ consented not, saying, "Martha, Martha, you are anxious and busied about many things: only few things are required, or but one." And He further praised Mary, that "she had chosen the good part, which shall not be taken away from her." For the acquisition of spiritual blessings is never lost.

The first thing we must examine is the way the Saviour again benefits His disciples by setting Himself before them as an example, so they may know how and in what manner to behave in the houses of those who receive them. For they must not immediately indulge themselves in relaxation upon entering, or think that this is the reason they lodge with people, but rather that they may fill them with every blessing and the divine and sacred doctrines. So somewhere the blessed Paul also sends a message to certain people: "For I desire to see you, that I may give you some spiritual gift, that you may be confirmed." Notice, therefore, that our Lord Jesus Christ, on entering to lodge with these holy women, did not stop giving instruction, but still grants them, without limit, the sober doctrines of salvation. And one of these women was steadfast in her love of hearing, but Martha was distracted with much service. Does anyone then blame her for being occupied with careful service? By no means. For the Saviour does not rebuke her for having proposed to herself the discharge of this duty; but rather He blamed her as one who was laboring in vain by wishing to provide more than was necessary. And this He did for our benefit, that He might fix a limit to hospitality. For far better is that other part, of earnestly desiring the divine doctrine.

The first thing however which we must examine is the manner in which the Saviour again benefits His disciples, by setting Himself before them as an example, in order that they may know how and in what manner to behave in the houses of such as receive them. For they must not immediately on entering indulge themselves in relaxation, or suppose that this is the reason why they lodge with men, but rather that they may fill them with every blessing, and the divine and sacred doctrines. So somewhere the blessed Paul also sends a message to certain: "For I desire to see you, that I may give you some spiritual gift, that you may be confirmed." Observe therefore, that our Lord Jesus Christ, on entering to lodge with these holy women, did not cease from giving instruction, but still grants them, without stint, the sober doctrines of salvation. And one of these women was steadfast in her love of hearing: but Martha was distracted with much service. Does any one then blame her for being occupied with careful service? By no means. For neither does the Saviour chide her for having proposed to herself the discharge of this duty; but rather He blamed her, as one who was labouring in vain, by wishing to procure more than was necessary. And this He did for our benefit, that He might fix a limit to hospitality. For far better is that other part, of earnestly desiring the divine doctrine.

We are not saying that the desire to show hospitality, when it does not aim at anything excessive, should be despised or considered worthless. The saints especially are obliged to be content with little, and when they eat and are persuaded to come to the table, they do so to satisfy the body's weakness according to the laws of nature, rather than out of concern for pleasure and relaxation. Therefore, when we stay with the brothers and wish to receive their material support, let us first provide them with spiritual things. Imitating careful farmers, let us examine their hearts carefully, in case some root of bitterness springs up and harms them, or the worm of human innovation attacks them and causes hidden decay within them. And if anything like this has occurred, then by immediately thrusting into their minds the saving word of instruction, like the teeth of a hoe, let us dig out the root of ungodliness. Let us pull up the heretical weeds from the very bottom. Let us plant the knowledge of the truth. In this way we may receive the material support of those who have abundance, accepting it as something owed to us, for the workman, He says, is worthy of his wages. And the law of Moses, pointing to the same truth, says somewhere in similar fashion, "You shall not muzzle the ox that treads out the grain." And as Paul said, "Does God care about oxen? Or does He say it altogether for our sakes?" You therefore will give things more valuable than those you receive from people: for things temporal, you will give things eternal; for earthly things, heavenly things; for things of sense, intellectual things; for things that perish, things that endure. And this is enough about those who receive hospitality.

We do not then say that the wish to entertain strangers, when it does not aim at anything excessive, is to be despised, and is no service. The saints especially are bound to be content with little, and when they eat, and are prevailed upon to draw near to the table, they do so, rather to appease the infirmity of the body, in accordance with the laws of nature, than as caring about pleasure and relaxation. When therefore we lodge with the brethren, in wishing to reap their corporeal things, let us first sow for them things spiritual; and imitating therein careful husbandmen, let us lay bare their hearts, lest some root of bitterness spring up and injure them: lest the worm of human innovation attack them, and work in them secret decay. And if anything like this has happened, then thrusting forthwith into their minds the saving word of instruction, like the teeth of the mattock, let us eradicate the root of ungodliness; let us pluck up the heretical darnel from the very bottom; let us implant the knowledge of the truth: thus we may reap the corporeal things of those who have a superfluity, receiving them as a matter of debt: for the workman, He says, is worthy of his hire. And the law of Moses, hinting at the same truth, says somewhere in like manner, "You shall not muzzle the trampling ox." And as Paul said, "Does God care about oxen? Or does He say it altogether for our sakes?" You therefore will give things more valuable than those you receive from men: for things temporal. You will give things eternal: for earthly things things heavenly: for the things of sense, things intellectual: for the things that perish, things that endure. And thus much of those who receive hospitality.

But let those who open their house to them meet them cheerfully and eagerly, as their equals—not so much as those who give, but as those who receive, as those who gain and not as those who spend. And this is all the more true since they profit doubly: first, they enjoy the instruction of those they hospitably entertain, and second, they also win the reward of hospitality. In every way, therefore, they are profited. However, when they receive the brethren into their house, let them not be distracted with much serving. Let them not seek anything beyond their means or more than what is sufficient. For in every place and in every matter, excess is harmful. It often produces hesitation in those who would otherwise be glad to receive strangers and causes only a few houses to be found fit for this purpose, while it proves a cause of annoyance to those who are entertained. For the rich of this world delight in costly banquets and in many kinds of dishes prepared elaborately, often with sauces and flavorings; mere sufficiency is utterly scorned, while what is extravagant is praised, and excess beyond all satisfaction is admired and crowned with flattering words. The drinking and revelry are excessive, and the draining of cups and rounds of wines become the means of intoxication and gluttony. But when holy men are assembled at the house of one who fears God, let the table be plain and moderate, the food simple and free from superfluities—only a little to eat, and that meager and scant, and a limited sufficiency of drink. In everything, a small supply of such necessities as will satisfy the bodily appetite with simple fare. This is how men must receive strangers. In this way Abraham, by the oak at Mamre, received those three men and won as the reward of his care the promise of his beloved son Isaac. In this way Lot in Sodom honored the angels and for doing so was not destroyed by fire with the rest, nor became the prey of the inextinguishable flame.

But let those who open to them their house, meet them cheerfully, and with alacrity, and as their fellows: and not so much as those who give, but as those who receive: as those who gain, and not as those who expend. And the more so as they profit doubly; for in the first place they enjoy the instruction of those whom they hospitably entertain: and secondly, they also win the reward of hospitality. Every way therefore they are profited. When however they receive the brethren into their house, let them not be distracted with much service. Let them not seek any thing beyond their means, or more than sufficient. For every where and in every thing excess is injurious. For often it produces hesitation in those who otherwise would be glad to receive strangers, and causes but few [houses] to be found fit for the purpose: while it proves a cause of annoyance to those who are entertained. For the rich in this world delight in costly banquets; and in many kinds of viands, prepared curiously often with sauces and flavours; a mere sufficiency is utterly scorned, while that which is extravagant is praised, and a profusion beyond all satiety is admired, and crowned with words of flattery. The drinkings and revellings are excessive; and the draining of cups, and courses of wines, the means of intoxication and gluttony. But when holy men are assembled at the house of one who fears God, let the table be plain and temperate, the viands simple, and free from superfluities: but little to eat, and that meagre and scant: and a limited sufficiency of drink. In every thing a small supply of such necessaries as will allay the bodily appetite with simple fare. So must men receive strangers. So too Abraham by the oak at Mamre, received those three men, and won as the reward of his carefulness, the promise of his beloved son Isaac. So Lot in Sodom honoured the angels, and for so doing, was not destroyed by fire with the rest; nor became the prey of the inextinguishable flame.

Hospitality is therefore a very great virtue, and especially worthy of the saints. So let us practice it too, for in this way the heavenly Teacher, Christ himself, will dwell and rest in our hearts. Through him and with him, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

Very great therefore is the virtue of hospitality, and especially worthy of the saints: let us therefore also practise it, for so will the heavenly Teacher lodge and rest in our hearts, even Christ; by Whom and with Whom, to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.

When Jesus was praying in a certain place and had finished, one of His disciples said to Him, "Lord, teach us to pray, just as John also taught his disciples." And He said to them, "When you pray, say: Our Father, may Your Name be hallowed, may Your kingdom come, may Your will be done on earth as it is in heaven; give us each day the bread we need; and forgive us our sins, for we also forgive everyone who is indebted to us; and do not bring us into temptation."

11:1-4. And it came to pass, that as He was in a certain place praying, when He ceased, one of His disciples said to Him, Lord, teach us to pray, as John also taught his disciples. And He said to them, When you pray, say, Our Father, hallowed be Your Name, Your kingdom come, Your will be done, as in heaven, so in earth; give us every day the bread of our necessity; and forgive us our sins, for we also forgive every one that is indebted to us; and bring us not into temptation.

O warm and fervent in spirit, you have come again, and we see God's sacred court full of eager listeners. The purpose of your gathering is certainly a pious one, and you have assembled to be taught. And He Who is the Dispenser of divine gifts once more satisfies you with those things you wish to be counted worthy of, and prepares a spiritual table, crying out and saying, "Come, eat of My bread, and drink the wine which I have mixed for you." And as the Psalmist says, "Bread strengthens man's heart, and the intellectual wine gladdens it." Let us therefore draw near to the table now spread before us, that is, to the meaning of the gospel lessons. And let us carefully consider what benefit it brings us, and what it produces in us of those qualities that are necessary for the fitting honor of the saints.

O warm and fervent in spirit, now also you have come, and we see God's sacred court full of eager listeners. The purpose doubtless of your assembling is a pious one, and you have met together to be taught; and He Who is the Dispenser of the divine gifts, again satisfies you with those things of which you wish to be accounted worthy, and prepares a spiritual table, crying out and saying, "Come, eat of My bread, and drink the wine which I have mingled for you:" and as the Psalmist says, "Bread strengthens man's heart, and the intellectual wine gladdens it." Let us therefore draw near to the table now spread before us, even to the signification of the gospel lessons: and let us attentively consider what advantage it brings us, and what it begets in us of these qualities which are necessary for the fitting honour of the saints.

Christ, it says, was praying alone—and yet He is true God, and the Son of God over all. He Himself dispenses to the creation all those things by which it flourishes and is kept in being, and He Himself is absolutely in need of nothing, for He is "full," as He said Himself. "Of what then," someone asks, "is He in need, Who by right of nature possesses all that belongs to the Father? For He said plainly, 'All that the Father has is mine.' But it is the property of the Father to be full of all good, and of such prerogatives as befit Deity—and this too belongs to the Son. And knowing this the saints say, 'Of His fullness have all we received.' But if He gives as from His own godlike fullness, of what can one say that He is in need, or what does He want to receive from the Father, as though He had it not already? And for what, after all, does He pray, if He is full and needs nothing that is the Father's?"

"Christ," it says, "was praying alone:" and yet He is true God, and the Son of God over all; and Himself dispenses to the creation all those things by means of which it flourishes and is kept in being; and Himself is absolutely in need of nothing: for He is "full," as He said Himself. 'Of what then,' some one asks, 'is He in need, Who by right of nature possesses all that belongs to the Father? For He said plainly, "All that the Father has is mine." But it is the property of the Father to be full of all good, and of such prerogatives as befit Deity: and this too belongs to the Son. And knowing this the saints say, "Of His fulness have all we received." But if He give as from His own godlike fulness, of what, can one say that He is in need, or what does He want to receive from the Father, as though He had it not already? And for what, forsooth, does He pray, if He be full, and needs nothing that is the Father's!'

To this we reply that He permits Himself, in accordance with the manner of the dispensation in the flesh, to perform human actions whenever He wishes and as the occasion requires, without being subject to blame for doing so. For if He ate and drank and is found partaking of sleep, what is absurd if He also, having humbled Himself to our measure and fulfilled human righteousness, fittingly offered up prayer? And yet certainly He is in need of nothing, for "He is full," as we already said. For what reason therefore, and in the performance of what necessary and profitable duty, did He pray? It was to teach us not to be slack in this matter, but rather to be constant in prayers and very earnest—not standing in the middle of the streets, for this some of the Jews used to do, namely the scribes and Pharisees, nor making it an occasion for showing off, but rather praying alone and silently and by ourselves, and, so to speak, conversing alone with God alone, with a pure and undistracted mind. And this He clearly taught us in another place, saying of those who were accustomed to make a show of their prayers: "For they love to pray standing in the corners of the streets and in the synagogues. But you, when you pray, enter your chamber and shut your door and pray to your Father Who is in secret; and your Father Who sees in secret shall reward you."

To this we reply, that He permits Himself, in accordance with the manner of the dispensation in the flesh, to perform human actions whensoever He wishes, and as the season requires, without being liable to blame for so doing. For if He ate and drank, and is found partaking of sleep, what is there absurd, if also having humbled Himself to our measure, and fulfilled human righteousness, He not unfitly offered up prayer? And yet certainly He is in need of nothing; for "He is full," as we already said. For what reason therefore, and in the performance of what necessary and profitable duty, did He pray? It was to teach us not to be slack in this matter, but rather to be constant in prayers, and very urgent; not standing in the middle of the streets; for this some of the Jews used to do, the scribes namely and Pharisees; nor making it an occasion of ostentation, but rather praying alone and silently, and by ourselves: and, so to speak, conversing alone with God alone, with pure and undistracted mind. And this He clearly taught us in another place, saying of those who were wont to make a show of their prayers; "For they love to pray standing in the corners of the streets, and in the synagogues. But you, when you pray, enter your chamber, and shut your door, and pray to your Father Who is in secret; and your Father Who sees in secret shall reward you."

There are people who use the reputation of godliness for personal gain, and while they pay careful attention to outward appearances, inside they are full of the love of empty glory. These people often, when entering the church, first look around in every direction to see how many people are standing there and whether they have a large audience. And as soon as the crowd satisfies them, they raise their hand to their forehead and make the sign of the precious cross there—not just once, but over and over again. Then, drawing out a long prayer according to their own invention, they speak loudly, as if praying to the people watching rather than to God. To such people we say in the words of the Savior, "You have received your reward," because you pray as if hunting for the praise of others, and not as if seeking anything from God. Your wish has been fulfilled; you have been praised as religious; you have gained empty glory—but you have labored for nothing; you have sown emptiness, and you will reap nothing. Do you want to see the end result of your tricks? Hear what the blessed David says: that "God has scattered the bones of those who please men." And by bones he certainly does not mean the bones of the body, for there are no examples of anyone suffering this physically, but rather the powers of the mind and heart, by which a person is able to accomplish good. So the powers of the soul are that earnestness which leads strenuously toward perseverance, spiritual manliness, patience, and endurance. God will scatter these qualities in those who please men.

For there are men who make a gain of the reputation of piety, and while earnestly attending to outward appearances, within are full of the love of vainglory. These often, when entering the church, first of all glance about in every direction, to observe the number of those standing there, and see whether they have many spectators. And as soon as the assembly pleases them, then raising their hand to their forehead, not once merely, but again and again they make there the sign of the precious cross. And so spinning out a long prayer according to their own fancy, they babble in a loud tone, as though praying to the bystanders, rather than to God. To such we say in the words of the Saviour, "You have received your reward:" since you pray as hunting after the praises of men, and not as seeking any thing of God. Your wish is fulfilled; you have been praised as being religious; you have gained vainglory: but you have traded in a fruitless labour; you have sown emptiness, and you shall reap nothing. Would you see the end of your artifices? Hear what the blessed David says; that "God has scattered the bones of them that please men." And by bones he here of course means not those of the body; for there are no instances of any men having suffered this: but rather the powers of the mind and heart, by means of which a man is able to effect good. The powers then of the soul are that earnestness which leads on strenuously to perseverance, spiritual manliness, patience and endurance. These qualities God will scatter in such as please men.

In order that we may withdraw far from these disgraceful practices and escape from the snares that trap those who seek to please men, and so offer to God prayer that is holy, blameless, and undefiled, Christ made Himself our example by going apart from those who were with Him and praying alone. For it was fitting that our Head and Teacher in every good and useful deed should be none other than He who is first among all, who receives the prayers of all, and who with God the Father gives to those who ask Him whatever they need. Therefore, if you see Him praying as a man—so that you may learn how to pray—do not withdraw from the belief and conviction that, being by nature God who fills all things, He became like us and was with us on earth as a man, and fulfilled human duties as the dispensation required. Yet even so He remained seated in heaven with the Father, dispensing from His own fullness all things to all, accepting the prayers of those who dwell on earth and of the spirits above, and crowned by them with praises. For He did not cease to be God by becoming like us, but continued even so to be whatever He had been. For it was fitting for Him to be what He had been, since He is unchangeable and, as Scripture declares, not subject even to a "shadow of turning."

In order therefore that we, withdrawing far from these disgraceful ways, and escaping from the snares to which they are exposed who seek to please men, may offer to God prayer, holy and blameless and undefiled, Christ made Himself our example, by going apart from those who were with Him, and praying alone. For it was right that our Head and Teacher in every good and useful deed should be no other than He Who is first among all, and receives the prayers of all, and with God the Father bestows on those who ask Him whatsoever they require. If therefore you se Him praying as a man, that you may learn how to pray, withdraw not from the belief and conviction, that being by nature God Who fills all, He became like to us and with us on earth as a man, and fulfilled human duties as the dispensation required: but that even so He was seated in heaven with the Father, dispensing of His own fulness all things to all, accepting the prayers of the dwellers upon earth, and of the spirits that are above, and crowned by them with praises. For He ceased not to be God by becoming like to us, but continued even so to be whatsoever He had been. For it became Him to be that which He had been, since He is unchangeable, and, as Scripture declares, not subject even to a "shadow of turning."

Since what remains requires a lengthy discussion, we are holding it back for now, like restraining it with a bridle, so it does not become burdensome to our listeners. With God's help, we will explain it to you later when Christ the Savior of us all gathers us here again. Through Him and with Him, to God the Father be praise and dominion with the Holy Spirit forever and ever, Amen.

But inasmuch as a long discourse is required for what remains, holding it in for the present, as it were, with a bridle, lest it should become tedious to the hearers, we will hereafter with God's help explain it to you, when next Christ the Saviour of us all assembles us here: by Whom and with Whom, to God the Father be praise and dominion with the Holy Ghost for ever and ever, Amen.

On "Our Father, Who art in heaven"

11:2. Upon, " Our Father, Who art in heaven "

Our Lord Jesus Christ considered the insatiable desire for learning worthy of all praise when He said: "Blessed are they that hunger and thirst after righteousness, for they shall be satisfied." It is right to constantly hunger and thirst after those things through which a person becomes a passionate lover of holy glories and earnest in every good work. And to all who are of this mind, Christ reveals the way by which they can accomplish their desire. But above all other things, it is especially helpful for the religious person's salvation to know how to pray and not offer prayers that displease Almighty God. For as the wise Paul wrote to us, "We know not what to pray for as we ought." Let us therefore draw near to Christ, the Giver of wisdom, and say, "Teach us to pray." Let us be like the holy apostles, who above all other things asked Him for this profitable and saving lesson.

OUR Lord Jesus Christ counted the insatiate desire of learning as worthy of all praise, thus saying: "Blessed are they that hunger and thirst after righteousness, for they shall be satisfied." For it is right constantly to hunger and thirst after those things, by means of which a man becomes a warm lover of saintly glories, and earnest in every good work. And to all who are thus minded, Christ reveals the way by which they can accomplish their desire. But serviceable is it above all things besides for the religious to salvation, that they know how to pray, and offer not supplications displeasing to Almighty God. For as the wise Paul wrote to us, "We know not what to pray for as we ought." Let us therefore draw near to Christ, the Giver of wisdom, and say, "Teach us to pray." Let us be like the holy apostles, who above all other things asked of Him this profitable and saving lesson.

Now at our last meeting we heard the gospel read, which says of Christ, the Savior of us all, that "it came to pass, that as He was in a certain place praying by Himself." We spoke to you, explaining as well as we could the dispensation by which Christ prayed. When we had carried our argument to this point, we set aside the rest for a fitting occasion. That time has now arrived and is here. Let us then proceed to what follows, for the Savior said, "When you pray, say, Our Father." And another of the holy evangelists adds, "who is in heaven."

Now at our last meeting we heard the gospel read, which says of Christ, the Saviour of us all, that "it came to pass, that as He was in a certain place praying by Himself." And we addressed you, explaining as well as we could the dispensation, by reason of which Christ prayed: and when we had carried our argument to this point, we reserved the rest for some fitting occasion. This has now arrived, and is present. Let us then proceed to what follows; for the Saviour said, "When you pray, say, Our Father." And another of the holy evangelists adds, "who is in heaven."

What boundless generosity! What incomparable gentleness that belongs to Him alone! He gives us His own glory. He raises slaves to the dignity of freedom. He crowns human nature with honor that surpasses what nature can achieve. He brings about what was spoken long ago by the voice of the Psalmist: "I said, You are gods, and all of you children of the Most High." Look how He rescues us from the condition of slavery, granting us by His grace what we did not possess by nature, and allows us to call God Father, since we have been admitted to the rank of sons. We have received this from Him, along with all our other privileges, and the wise John the Evangelist testifies to this, writing of Him: "He came to His own, and His own received Him not, but to all who received Him He gave power to become the sons of God, even to those who believe in His Name, who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." For we have been fashioned for sonship by that birth which is spiritually worked in us, "not by corruptible seed, but rather by the living and abiding Word of God," as Scripture says. "By willing it He fathered us by the Word of truth, that we might be a kind of first-fruits of His creatures," for so one of the holy apostles declares. And Christ Himself, in a certain place, clearly explained the manner of this birth by declaring, "Verily I say to you, that unless a man be born of water and Spirit, he cannot enter the kingdom of God." Or rather—for it is right to speak to you even of those things that are mysterious—He Himself became both the way and the door, and the cause of a grace being bestowed upon us that is so glorious and worthy of our attaining, by having taken upon Himself our likeness. For although in what He is perceived to be, and is, as God, He is free, yet He took the form of a slave, so that He might bestow upon us those things which are His, and enrich the slave with His own excellencies. For He alone is by nature free, because He alone is Son of the Father, even of Him Who is supreme above all, and rules over all, and Who is by nature and truly free. For whatever has been brought into existence bows under the yoke of slavery to Him Who created it. For the Psalmist sings to Him, saying that "all things are Your slaves." But inasmuch as in the dispensation He transferred to Himself what was ours, He has given us what was His. And most wise Paul, the minister of His mysteries, is our proof, writing thus: "That when He was rich, He made Himself poor, that we by His poverty might be rich." For what belongs to us, by which is meant the condition of human nature, is poverty to God the Word, while it is wealth to human nature to receive what belongs to Him. And one of these is the dignity of freedom—a gift peculiarly fitting for those who have been called to sonship. And this, as I mentioned, is also His gift, for He said to us, "And call no man your Father on earth, for One is your Father, Who is in heaven, and you all are brethren." And again, He Himself too, from His infinite love for mankind, is not ashamed to call us brethren, saying, "I will preach Your name to My brethren." For because He became like us, we have thereby gained brotherhood with Him.

O boundless liberality! O incomparable gentleness, and that befits Him alone! He bestows upon us His own glory: He raises slaves to the dignity of freedom: He crowns man's estate with such honour as surpasses the power of nature: He brings that to pass which was spoken of old by the voice of the Psalmist: "I said, You are gods: and all of you children of the Most High." For lo! He rescues us from the measure of slavery, bestowing upon us by His grace that which by nature we possessed not: and permits us to call God Father, as being admitted to the rank of sons. Of Him have we received this, together with all our other privileges: and the wise John the Evangelist witnesses thereto, thus writing of Him: "He came to His own, and His own received Him not: but to all who received Him He gave power to become the sons of God, even to those who believe in His Name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." For we have been fashioned to the sonship by that birth which is spiritually wrought in us, "not by corruptible seed, but rather by the living and abiding Word of God,' 1 as Scripture says. "By willing it He fathered us by the Word of truth, that we might be a kind of first-fruits of His creatures;" for so one of the holy apostles declares. And Christ Himself, in a certain place, clearly explained the manner of this birth by declaring; "Verily I say to you, that unless a man be born of water and Spirit, he cannot enter the kingdom of God." Or rather,—-for to you it is right to speak even of those things that are mysterious,—-He Himself became both the way and the door, and the cause of a grace being bestowed upon us thus glorious and worthy of our gaining by having taken upon Him our likeness. For although in that He is perceived to be, and is God, He is free, yet He took the form of a slave, that He might bestow upon us those things which are His, and enrich the slave with His own excellencies. For He alone is by nature free, because He alone is Son of the Father, even of Him Who is supreme above all, and rules over all, and Who is by nature and truly free. For whatsoever has been brought into existence bows the neck of slavery to Him Who created it. For the Psalmist sings to Him, saying, that "all things are Your slaves:" but inasmuch as in the dispensation He transferred to Himself what was ours, He has given us what was His. And most wise Paul, the minister of His mysteries, is our proof, thus writing: "That when He was rich, He made Himself poor, that we by His poverty might be rich." For our things, by which is meant the condition of human nature, is poverty to God the Word: while it is wealth to human nature to receive what things are His. And of these one is the dignity of freedom,—-a gift peculiarly befitting those who have been called to sonship. And this, as I mentioned, is also His gift: for He said to us, "And call no man your Father on earth: for One is your Father, Who is in heaven: and you all are brethren." And again, He Himself too, from His infinite love to mankind, is not ashamed to call us brethren, thus saying; "I will preach Your name to My brethren." For because He became like to us, we thereby have gained brotherhood with Him.

He commands us therefore to take boldness and say in our prayers, "Our Father." We children of earth and slaves, subject by the law of nature to Him Who created us, call Him Who is in heaven Father. And most fittingly He makes those who pray understand this also: if we call God Father and have been counted worthy of so distinguished an honor, must we not necessarily lead holy and thoroughly blameless lives, and so behave as is pleasing to our Father, and neither think nor say anything unworthy or unfit for the freedom that has been bestowed upon us? And so one of the holy apostles spoke: "If you call Him Father, Who without respect of persons judges according to every man's work, let your conversation during the time of your sojourning be in fear." For it is a most serious thing to grieve and provoke a father by turning aside to those things which are not right. How do earthly fathers act, or what is their feeling toward their sons? When they see them willing to conform themselves to their wishes and choosing that course of conduct which is pleasing to them, they love and honor them; they open to them their house; they multiply their presents of whatever they wish, and acknowledge them as their heirs. But if they are disobedient and intractable, having no respect for the laws of nature and indifferent to that affection which is implanted in us, they drive them from their house and deem them unworthy of any honor, or indulgence, or love: they even refuse to acknowledge them as sons and do not write them as their heirs.

He commands us therefore to take boldness, and say in our prayers, "Our Father." We children of earth and slaves, and subject by the law of nature to Him Who created us, call Him Who is in heaven Father. And most fittingly He makes those who pray understand this also: that if we call God Father, and have been counted worthy of so distinguished an honour, must we not necessarily lead holy and thoroughly blameless lives, and so behave as is pleasing to our Father, and neither think nor say anything unworthy or unfit for the freedom that has been bestowed upon us? And so one of the holy apostles spoke: "If you call Him Father, Who without respect of persons judges according to every man's work, let your conversation during the time of your sojourning be in fear." For it is a most serious thing to grieve and provoke a father, by turning aside to those things which are not right. How do earthly fathers act, or what is their feeling towards their sons? When they see them willing to conform themselves to their wishes, and choosing that course of conduct which is pleasing to them, they love and honour them; they open to them their house; they multiply their presents of whatsoever they wish, and acknowledge them as their heirs. But if they are disobedient, and intractable, having no respect for the laws of nature, and indifferent to that affection which is implanted in us, they drive them from their house, and deem them unworthy of any honour, or indulgence, or love: they even refuse to acknowledge them as sons, and do not write them as their heirs.

Now rise, I ask you, from things as they exist among us to those that are above us. You call God Father: honor Him with willing obedience, offer submission as what He is owed, live as He desires, and do not show yourself to be harsh or arrogant. Instead, be teachable and yielding, ready without hesitation to follow His instructions, so that He may honor you in return and make you a fellow-heir with Him who is the Son by physis (by nature). For if "He gave Him for us, how will He not with Him also give us all things," in the words of blessed Paul. But if you have no concern for yourself and therefore disregard the generous gift that is given, you prove yourself to be presumptuous and, so to speak, tasteless, loving pleasure more than you love the Father. Therefore fear lest God also say of you what was spoken about the Israelites through the word of Isaiah: "Hear, O heavens; and give ear, O earth, for the Lord has spoken: I have begotten and brought up children, but they have rejected Me." The guilt of those who rebel is heavy in every respect, my beloved, and the crime of rejecting God is utterly wicked. Very wisely therefore, as I have said, does the Savior of all grant us to call God Father, so that we, knowing well that we are sons of God, may behave in a manner worthy of Him who has honored us in this way. For then He will receive the prayers we offer in Christ, through whom and with whom, to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.

Mount now, I pray, from things as they are with us to those that transcend us. You call God Father: honour Him with ready obedience: yield submission as that which is His due: live so as He pleases: show not yourself harsh or proud, but, on the contrary, tractable and submissive, and ready without delay to follow His directions, so that He may honour you in return, and appoint you fellow-heir with Him Who is the Son by nature, For if "He gave Him for us, how will He not with Him also give us all things," according to the expression of the blessed Paul. But if you have no regard for yourself, and therefore heed not the bounteous gift that is bestowed, you are proved to be bold, and, so to speak, without salt, loving pleasure more than you love the Father. Fear, therefore, lest of you also God say that which was spoken of the Israelites by the word of Isaiah; "Hear, O heavens; and give ear, O earth, for the Lord has spoken: I have begotten and brought up children, but they have rejected Me." Heavy in every way, my beloved, is the guilt of those who rebel; and most wicked the crime of rejecting (God). Very wisely therefore, as I said, does the Saviour of all grant us to call God Father, that we, well knowing that we are sons of God, may behave in a manner worthy of Him Who has thus honoured us; for so He will receive the supplications which we offer in Christ: by Whom and with Whom to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.

On "Hallowed be Your Name."

11:2 Upon " Hallowed be Your Name."

All who desire the sacred words of God are commanded by the prophet Isaiah, who says, "You who thirst come to the waters," for whoever wishes may draw from the life-giving fountain. And who is this fountain? Clearly it is Christ and His doctrines. For He has said to us somewhere, "Whoever thirsts, let him come to Me and drink." Let us then come once again as to a fountain. Let us fill our souls. Let us satisfy ourselves from the torrent of pleasure. For the blessed David speaks of Him somewhere in a psalm, addressing God the Father: "They shall be satisfied with the richness of Your house, and You shall make them drink of the torrent of Your pleasure. For with You is the fountain of life." For the river of pleasure is richly poured out for us, and the fountain of life—that which is in Christ—who also has spoken about us through one of the prophets: "Behold, I bend down to them as a river of peace, and as a torrent flooding them with the glory of the Gentiles."

ALL who desire the sacred words of God, the prophet Isaiah commands, saying; "You who thirst come to the waters:" for whosoever will may draw from the life-giving fountain. And who is this fountain? Plainly it is Christ, and His doctrines. For He has somewhere said to us, "Whosoever thirsts, let him come to Me and drink.'' Let us then once again come as to a fountain: let us fill our souls: let us satiate ourselves of the torrent of pleasure. For the blessed David somewhere in a psalm thus speaks of Him to God the Father: "They shall be satisfied with the fatness of Your house: and You shall make them drink of the torrent of Your pleasure. For with Thee is the fountain of life." For the river of pleasure is richly poured forth for us, and the fountain of life, even that which is in Christ: Who also by one of the prophets has thus spoken concerning us; "Behold, I bend down to them as a river of peace, and as a torrent flooding them with the glory of the Gentiles."

For observe how Christ waters us with rich streams of spiritual blessings. What will He teach us next? When you pray, He says, say, "Our Father, Hallowed be Your Name." Now see! We have already spoken to you with profit when explaining in what manner it is right for us to say, "Our Father." And you, I think, remember my words, since you are, as I said, eager to learn. Therefore, so that we do not say the same things—for that would be tedious to attentive listeners who store up in the treasure-house of their heart whatever they have already understood, and wish constantly to advance to something further—let us proceed to what follows, namely, "Hallowed be Your Name," and let us consider in what way this also must be understood.

For observe how Christ waters us with rich streams of spiritual blessings. For what will He next teach us? When you pray, He says, say, "Our Father, Hallowed be Your Name." Now see! already we have discoursed to you not without profit, when explaining in what manner it is right for us to say, "Our Father." And you, I think, remember my words, in that you are, as I said, eager after learning. In order, therefore, that we may not say the same things; for that were tedious to attentive listeners, who store up in the treasure-house of their heart whatever they have already understood, and wish constantly to advance to something further, let us proceed to that which follows, namely, " Hallowed be Your Name:" and let us consider in what way this also must be understood.

Do we then pray that additional holiness may be added to the all-holy God? How could this not be completely absurd? For if there were indeed anything lacking in God over all, so that He might be perfect and in need of nothing, He might need additional holiness. But if He is full, as He says, and in every respect perfect in and by Himself, and the Giver of holiness to creation out of His own fullness, what addition can He receive? For all things are His, and He has reached the highest perfection in every good, for this is also an attribute of His by nature. And besides, it is a foolish and ridiculous thing for those who pray to imagine that they are offering their prayers not on their own behalf but on His. What then is the meaning of "Hallowed be Your Name"?

Do we then pray that additional holiness may accrue to the all-holy God? And how would not this be absolutely absurd? For if indeed there be anything wanting to God over all, in order to his being perfect, and in need of nothing, He may need additional holiness: but if He be full, as He says, and in every respect perfect in and by Himself, and the Giver of holiness to the creation out of His own fulness; what addition can He receive? For all things are His. and He has reached the highest perfection in every good: for this is also an attribute of His by nature. And besides it is a foolish and ridiculous thing for those who pray to imagine that they offer their supplications not on their own behalf but on His. What therefore is the meaning of "Hallowed be Your Name?"

We say, then, that people do not ask for any addition of holiness to be given to God over all, for who is greater than He and able to give Him any increase? "For without doubt the less is blessed by the greater." Rather, they ask that this may be granted to them and to all humanity. For when we have the settled conviction and belief that He who by nature is God over all is Holy of Holies, then we confess His glory and supreme majesty. Then we receive His fear into our mind and lead upright and blameless lives, so that by becoming holy ourselves, we may be able to draw near to the holy God. For it is written, "Become holy, for I am holy." And He once said to the hierophant Moses, "I will be hallowed in those who draw near to Me." The prayer, therefore, is: May Your Name be kept holy in us, in our minds and wills, for this is the meaning of the word "Hallowed." For just as someone who suffers from a disease in his bodily sight and can see only a little, and with difficulty, and prays, saying, "O Lord of all, grant that the light of the sun's radiance may shine upon me also," does not, we affirm, make his request on behalf of the sun, but rather on his own behalf—so also if a person says, "Our Father, hallowed be Your Name," he is not requesting any addition to be made to God's holiness, but rather asks that he himself may possess such a mind and faith as to feel that His Name is honorable and holy. This disposition, therefore, is the source of life and the cause of every blessing, for to be thus disposed toward God—how could this not be a thing worthy of the highest value and useful for the salvation of the soul?

We say then, that men do not supplicate for any addition of holiness to accrue to God over all: for who is greater than He, and able to give Him any increase? "For without all doubt the less is blessed of the greater." But they supplicate rather that this may be granted to them and all mankind. For when it is our settled conviction and belief, that He Who by nature is God over all, is Holy of the Holies, then we confess His glory and supreme majesty: then we receive His fear into our mind, and lead upright and blameless lives, that by thus becoming ourselves holy, we may be able to be near to the holy God. For it is written; "Become you holy: for I am holy." And He once also said to the hierophant Moses, "I will be hallowed in them that draw nigh to Me.'" The prayer therefore is, May Your Name be kept holy in us, in our minds and wills: for this is the signification of the word " Hallowed." For just as one who suffers under a disease in his bodily sight, and is able to see but little, and with difficulty; and prays, saying, 'O Lord of all, grant that the light of the sun's radiance may illuminate me also,' does not, we affirm, make his supplications on the sun's behalf, but, on the contrary, upon his own: so also if a man say, "Our Father, hallowed be Your Name," he is not requesting any addition to be made to God's holiness, but rather asks, that he may himself possess such a mind and faith, as to feel that His Name is honourable and holy. The act therefore is the source of life, and the cause of every blessing: for to be thus affected towards God, how must it not be a thing worthy of the highest estimation, and useful for the salvation of the soul?

When those who depend on God's providence pray earnestly to Him, don't think they are asking these things for themselves alone. Rather, understand that their purpose is to intercede for all people on earth: both for those who already believe and for those who have not yet received the faith or acknowledged the truth. For those who already believe, they ask that their faith may be strengthened and that they may be able to practice the glories of the more excellent life. For those who are not yet believers, they ask that they may be called and their eyes opened. In doing this, they follow the example of Christ, who according to John's words is "the Advocate with the Father for our sins: and not for ours only, but for the whole world." Therefore, He who is the Intercessor for the saints and for the whole world desires that His disciples be like Himself. So when people say to the Father, "Hallowed be Your Name," keep in mind that among those who have not yet gained the light of truth or received the faith, the Name of God is despised. It does not yet seem to them to be holy, honorable, and worthy of worship. But as soon as the light of truth rises upon them and they awake with effort as from some night and darkness, then, learning who and how great He is, they acknowledge Him as Holy of the Holies and hold corresponding beliefs and convictions.

But do not imagine, that when those who depend upon His rove are earnest in their supplications towards God, that they ask these things of Him for themselves alone: but know rather, that their purpose is to intercede for all the dwellers upon earth: for those who already have believed; and for those who have not as yet received the faith, nor acknowledged the truth. For for those who already have believed, they ask that their faith may be established, and that they may be able to practise the glories of the more excellent life: while for those who as yet are not believers, they ask that they may be called, and their eyes be opened; even in this following the footsteps of Christ, Who according to the words of John is "the Advocate with the Father for our sins: and not for our's only, but for the whole world." He therefore Who is the Intercessor for the saints, and for the whole world, wills that His disciples be like Himself. When therefore men say to the Father, "Hallowed be Your Name," bear in mind, that among those who have not as yet gained the light of truth, nor received the faith, the Name of God is despised. It does not as yet seem to them to be holy, honourable, and adorable. But no sooner has the light of truth risen upon them, and they have with effort awoke as from some night and darkness, then learning Who and how great He is, they acknowledge Him as Holy of the Holies, and have correspondent sentiments and belief.

But understand from this that when we say God is hallowed by us, we are confessing that we regard Him as Holy of Holies, and we are not bestowing any additional holiness on Him. One of the holy prophets said, "Hallow the Lord, and He shall be your fear: and if you trust in Him, He shall be holiness unto you." Do we then make God holy? Does human nature have the ability to bestow anything on God? Does the thing made benefit the Maker? Does anyone imagine that He, Who from His fullness richly distributes His gifts to the creature, will Himself receive anything from us, when our place is to listen to the words of the blessed Paul: "What have you that you have not received?" Therefore, when the prophet said, "Hallow the Lord, and He shall be your fear, and holiness to you," we affirm that what he teaches is this: 'Believe that He is holy, for then you will fear Him, and so He will thus be to you the means of holiness.' And it is written again of Christ the Saviour of us all: "Hallow Him, Who despised Himself." For He did despise Himself by deeming His life of no account and laying it down for our sakes. But let Him be hallowed, it says, by you—that is, let Him be acknowledged as holy. For such He is by nature, as being true God and the Son of God. For to be essentially holy does not suit any whatsoever of those things which from nonexistence have been brought into being, but only that supreme nature which transcends all. By believing therefore that He is by nature holy—for this is the meaning of our hallowing Him—we further acknowledge Him to be true God.

But that the phrase, that God is hallowed by us, is a confession of our regarding Him as Holy of Holies, and does not bestow on Him any additional holiness, you may understand hence. One of the holy prophets said, "Hallow the Lord, and He shall be Your fear: and if you trust in Him, He shall be holiness unto you." Do we then make God holy? Is it the act of human nature to bestow ought on God? Does the thing made benefit the Maker? Does any man imagine that He, Who of his fulness richly distributes to the creature His gifts, will Himself receive ought of us, whose place it is to listen to the words of the blessed Paul; "What have you that you have not received? When, therefore, the prophet said, "Hallow the Lord, and He shall be your fear, and holiness to you;" we affirm that what he teaches is, 'Believe that He is holy, for then you will fear Him; and so He will thus be to you the means of holiness.'' And it is written again of Christ the Saviour of us all; "Hallow Him, Who despised Himself." For He did despise Himself, by deeming His life of no account, and laying it down for our sakes. But let Him be hallowed, it says, by you: that is, let Him be acknowledged as holy. For such He is by nature, as being true God, and the Son of God. For to be essentially holy suits not any one whatsoever of those things, which from nonexistence have been brought into being: but only that supreme nature which transcends all. By believing therefore that He is by nature holy;—-for this is the meaning of our hallowing Him; —- we further acknowledge Him to be true God.

So let us pray for ourselves and not for God when we say, "Hallowed be Your Name." For if we have this attitude and offer up prayers like this with a willing mind, God the Father will accept us, and Christ together with Him will bless us. Through Him and with Him, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

For ourselves therefore and not for God let us pray, saying, "Hallowed be Your Name." For if we are thus disposed, and with free mind offer up prayers such as this, God the Father will accept us, and Christ with Him will bless us: by Whom and with Whom to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.

Upon "Your kingdom come."

11:2. Upon " Your kingdom come."

Those who love riches and whose minds are set on wealth and gain gather the desired object by every means in their power, and there is no labor they will not undertake. But their pursuit ends in no happy outcome, for as the Savior says, "What is a man profited if he gains the whole world but loses himself?" However, those who love the Word of salvation and unroll the divine Scripture as a treasure and carefully search out the things concealed within it find the life-giving knowledge that leads them on to every virtuous pursuit and makes them perfect in the knowledge of the doctrines of truth. Let us therefore search into the meaning of the passage set before us. Our goal is to understand intelligently what the Savior commanded. For we must, He said, when we pray say, "Your kingdom come." Nevertheless He reigns over all with God the Father, and no addition can be made to His kingly glory, either as coming to Him from outside or as given Him by another. Nor did it accumulate over the course of time, but, so to speak, sprang up with Him without a beginning. For He always was and is what He was. Therefore, altogether and in every way, it follows from His being God by nature and truly that He must be omnipotent, and that this glorious attribute is, so to speak, His without a beginning and without end. For one of the holy prophets also said to Him, "The Lord shall reign for ever and ever, and yet." And the divine Psalmist too says, "Your kingdom is an everlasting kingdom." And again, "God is our king before the worlds." Since, therefore, God ever reigns and is omnipotent, with what purpose do those who call God Father offer up to Him their supplications and say, "Your kingdom come"?

THOSE who love riches, and whose mind is set on wealth and gain, gather by every means in their power the wished for object, and there is no labour they will not undertake. But their pursuit ends in no happy issue: "For what," as the Saviour says, "is a man profited, if he gain the whole world, but lose himself?" But those who love the Word of salvation, and unrol the divine Scripture as a treasure, and carefully search out the things therein concealed, find the life-giving knowledge which leads them on to every virtuous pursuit, and makes them perfect in the knowledge of the doctrines of truth. Let us search therefore into the sense of the passage set before us. And our object is intelligently to see what the Saviour commanded. For we must, He said, when we pray say, "Your kingdom come." Nevertheless He reigns over all with God the Father: nor can any addition be made to His kingly glory, either as accruing to Him from without, or as given Him by another. Nor did it gather by the course of time, but, so to speak, sprang up with Him without a beginning. For He at all time was and is that which He was. Altogether therefore, and in every way it follows upon His being God by nature and truly, that He must be omnipotent, and that this glorious attribute is, so to speak, His without a beginning, and without end. For one also of the holy prophets said to Him, "The Lord shall reign for ever and ever, and yet." And the divine Psalmist too says, "Your kingdom is an everlasting kingdom." And again; "God is our king before the worlds." Since, therefore, God ever reigns, and is omnipotent, with what view do those who call God Father offer up to Him their supplications, and say, Your kingdom come?

They seem, therefore, to desire to see Christ the Savior of all rising again upon the world. For He will come—He will come and descend as Judge, no longer in the humble condition like ours, nor in the lowliness of human nature, but in glory fitting for God, dwelling in unapproachable light, with the angels as His guards. For He Himself said somewhere that "the Son of Man shall come in the glory of His Father, with His holy angels." And I think I should add this as well: at the end of this world He will descend from heaven, but no longer to teach those on earth as He did before, nor to show them the way of salvation—the time for that has passed—but to judge the world. And the wise Paul also confirms what I am saying, declaring that "we all must appear before the judgment seat of Christ, so that each person may receive what is due for the things done through the body, according to what he has done, whether good or bad."

They seem, therefore, to desire to see Christ the Saviour of all rising again upon the world. For He will come, He will come and descend as Judge, no longer in low estate like to us, nor in the meanness of human nature; but in glory such as becomes God, and as He dwells in the unapproachable light, and with the angels as His guards. For so He somewhere Himself said, that "the Son of man shall come in the glory of His Father, with His holy angels." And I think, therefore, that I ought to add this too: that at the consummation of this world He will descend from heaven, but no longer to instruct those on earth, as He did of old, nor again to show them the way of salvation; —-the season for this has passed away;—-but to judge the world. And the wise Paul also bears witness to what I say, declaring that "we all must be revealed before the judgment seat of Christ, that every man may be requited for those things that were by means of the body, according to what he has done, whether it be good, or whether it be bad."

That judgment seat is therefore terrible. The Judge shows no favoritism. It is a time for making one's case, or rather for trial and for receiving what one deserves. Fire is prepared for the wicked, along with lasting punishment and eternal torments. How then can people pray to see that time? Notice again, I ask you, the Savior's skillfulness and His excellent handling of every detail. He commanded them to ask in prayer for this fearful time to come in order to make them understand that they must not live carelessly or dissolutely, nor be deceived into laxity and the love of pleasure. Instead, they must live as befits saints and according to God's will, so that this time will prove to be the giver of crowns to them, not of fire and condemnation. For the wicked and impure, since they lead base and lustful lives and are guilty of every vice, it would be completely inappropriate for them to say in their prayers, "Your kingdom come." Rather, let them understand that in saying this, they practically accuse God of wrongdoing, as if the time of their punishment is not quickly arriving and making itself known. Of such people one of the holy prophets said, "Woe to those who desire the day of the Lord! What will the day of the Lord be to you? For it is darkness, and not light; and that thick darkness in which is no brightness."

Terrible, therefore, is that judgment seat; without respect of persons is the Judge; it is a time of pleading, or rather of trial, and of retribution. The fire is prepared for the wicked, and enduring punishment, and eternal torments:—-and how can men pray to see that time? Observe, I pray again, the Saviour's skilfulness, and His admirable management in every particular. For He commanded them to ask in prayer that this dread time may come, to make them know that they must live, not carelessly, nor dissolutely, nor moreover as beguiled into laxity and the love of pleasure; but, on the contrary, as becomes saints, and according to God's will: that so that time may prove the bestower upon them of crowns, and not of fire and condemnation. For for the wicked and impure, in that they lead base and lascivious lives, guilty of every vice, it were in no way fit for them in their prayers to say, Your kingdom come. Rather let them know that in so saying they, as it were, charge God with blame, because the time of their punishment does not quickly arise and manifest itself. Of them one of the holy prophets said, "Woe to those that desire the day of the Lord! What will the day of the Lord be to you? For it is darkness, and not light; and that thick darkness in which is no brightness."

The saints, therefore, ask that the time of the Savior's perfect reign may come, because they have worked faithfully and have a clear conscience, and they look forward to the reward for what they have already done. Just as people who are expecting a festival and celebration that is about to arrive soon eagerly wait for it to come, so do they. They trust that they will stand glorious before the Judge and hear Him say: "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." They were wise and dedicated stewards when their Lord placed them over His household to give the servants their food at the proper time. They distributed well and wisely to their fellow servants those things that had first made them rich when they received them, for they remembered the One who said: "Freely you have received, freely give." When they received the talent from Him, they did not bury it in the ground. They were not like that lazy, idle, and careless servant who came forward saying, "Lord, I knew that You are a hard man, reaping where others sowed and gathering where others scattered, and I was afraid and hid the talent. Here, You have what is Yours." They, on the contrary, put it to work, and so they brought it back greatly multiplied, saying, "Lord, Your pound has made ten pounds," and were welcomed into even greater honors. They had an active, wholehearted, and courageous character; they had put on the armor of God, the breastplate of righteousness, the helmet of salvation, and had taken the Spirit's sword. It did not escape them that they had a battle, not against blood and flesh, but against principalities, against powers, against the world-rulers of this darkness, against the spiritual forces of evil in the heavenly realms. Many wove crowns of martyrdom for themselves, and by enduring struggles even to the point of death, they became "a spectacle to the world, and to angels, and to men," and were considered worthy of complete admiration. There were others who endured hardships and persecutions, eagerly fighting for His glory. "Savage wolves came in among Christ's flocks, not sparing the flock," as the divine Paul declares. "Deceitful workers, false apostles," spewing out the poison of the devil's hatred and "speaking twisted things" that lead ignorant souls to destruction and "wound their weak conscience." These people, by flattering the powers of this world, brought persecutions and troubles upon the defenders of the truth. But they did not consider what they suffered very important, because they looked to the hope they had in Christ. They knew well that "by suffering for Him they would reign with Him." They know that at the time of the resurrection, "He will transform the body of their humiliation into the likeness of His glorious body." They fully believed what He said about the end of the world, that when He appears to them again from heaven, "they will shine like the sun in the kingdom of their Father." Rightly, therefore, in their prayers they say, "Your kingdom come," for they are confident that they will receive a reward for their courage and reach the fulfillment of the hope set before them.

The saints, therefore, ask that the time of the Saviour's perfect reign may come, because they have laboured dutifully, and have a pure conscience, and look for the requital of what they have already wrought. For just as those who are expecting a festival and merriment about forthwith to come, and shortly to appear, thirst for its arrival, so also do they. For they trust that they shall stand glorious in the presence of the Judge, and hear Him say: "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundations of the world." They were wise and zealous stewards, when their Lord set them over His household, to give them their meat in its season. Well and wisely did they distribute to their fellow servants those things by the receiving of which they had themselves before been made rich; for they remembered Him Who said: "Freely you have received, freely give." When they received of Him the talent, they did not bury it in the earth. They were not like that slothful, and indolent, and careless servant, who drew near, saying, "Lord, I knew that You are a hard man; reaping where others sowed, and gathering where others scattered: and I was afraid, and hid the talent. Behold! You have Your own." They, on the contrary, traded: and so they brought it greatly multiplied, saying, "Lord, Your pound has made ten pounds," and were admitted to yet further honours. They possessed an active, and right hearty, and courageous disposition; they had put on the panoply of God; the breastplate of righteousness; the helmet of salvation; had taken the Spirit's sword: It did not escape them that they had a war, not against blood and flesh, but against magistracies, against powers, against the world-rulers of this darkness, against the spirits of wickedness in the heavenly regions. For many wove for themselves crowns of martyrdom, and by enduring conflicts, even to life and blood, were made "a spectacle to the world, and to angels, and to men," and were accounted worthy of all admiration. There were others who endured labours and persecutions, eagerly contending for His glory. "Cruel wolves sprang in upon Christ's flocks, not sparing the flock," as the divine Paul declares. "Deceitful workers; false apostles," vomiting forth the gall of the malice of the devil, and "speaking perverse things," such as lead ignorant souls to destruction, and "wound their weak conscience." These, by flattering the powers of this world, brought persecutions and distresses upon the champions of the truth. But they made no great account of what they suffered, for they looked to the hope which they had in Christ. For it was not unknown to them that "by suffering for Him they would reign with Him." They know that at the time of the resurrection, "He will change the body of their humiliation into the likeness of His glorious body." They fully believed what He said about the consummation of the world, that when He shall appear to them again from heaven, "they shall shine like the sun in the kingdom of their Father." Justly, therefore, in their prayers they say, "Your kingdom come." For they feel confident that they shall receive a recompense for their bravery, and attain to the consummation of the hope set before them.

May we also be counted worthy of this great inheritance in Christ, through whom and with whom praise and dominion belong to God the Father, together with the Holy Spirit, forever and ever. Amen.

May it be our lot also to be counted worthy of this great inheritance in Christ; by Whom and with Whom to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.

Upon "Your will be done; as in heaven, so on earth."

11:2 Upon " Your will be done; as in heaven, so on earth."

The prophet David made his requests to Christ, the Savior of all, saying, "Lead me to Your truth, and teach me that You are God my Savior." For all who are in Christ by faith are taught by God, and we are among them. Let us therefore ask Him to explain His words, for whoever wants to understand correctly and without error what He wants to teach needs divine light. But He is the Giver of all wisdom and sheds His light on the mind and heart of those who ask Him. For again the Psalmist said, "Open my eyes, and I will see Your wonders from Your law." Let us therefore examine this part of the prayer as well, for it will benefit us greatly for the salvation of the soul. Why then did He command the saints to say to God the Father in heaven, "Your will be done; as in heaven, so on earth?"

THE prophet David made his supplications to Christ the Saviour of all, saying, "Lead me to Your truth, and teach me that You are God my Saviour." For all those are taught of God who are in Christ by faith; and among these are we. Of Him, therefore, let us ask the explanation of His words: for whosoever would understand correctly and without error what He wishes to teach, are in need of divine light: but He is the Giver of all wisdom, and sheds His light upon the mind and heart of those that ask Him. For again the Psalmist said, "Open mine eyes, and I shall see Your wonders out of Your law." Let us, therefore, examine this part also of the prayer: for it will profit us in no slight degree to the salvation of the soul. Why then did He command the saints to say to God the Father in heaven, "Your will be done; as in heaven, so in earth?"

This petition is also worthy of the saints and full of all praise. For when they ask that God's good will may prevail on earth, what else are they asking but that all humanity may lead praiseworthy and chosen lives, and practice and know all virtue? By doing this, the holy angels, we declare, dwell in glory in heaven, for it is written, "Bless the Lord all you His powers; His ministers who do His will." For by holding fast to the will of their Lord and fulfilling that righteousness which surpasses human things, they preserve their high estate, while those who acted otherwise fell from it.

Worthy of the saints, and full of all praise is this petition also. For for them to ask that the good-will of God may prevail on earth, what else is it but to ask that all mankind may lead praiseworthy and elect lives, and practise and know all virtue? By so doing, the holy angels, we affirm, dwell in glory in heaven: for it is written; "Bless the Lord all you His powers; His ministers who do His will." For by adhering to the will of their Lord, and fulfilling that righteousness which transcends human things, they preserve their high estate, whereas those who acted otherwise fell therefrom.

To sum up and briefly collect the meaning of these words, we are asking that those who live on earth may be given power to do God's will and to imitate the conduct practiced in heaven by the holy angels. Let us examine, then, as well as we can, how the powers above and the ranks of the holy angels successfully perform their duty. How do they honor God? Is it through blood sacrifices? Is it through perfume and incense, as the Israel according to the flesh did? But I think it is completely unbelievable both to think and to say this. For it is more accurate to affirm that they fulfill a spiritual and not a material service, always crowning the Creator of all with praises, and fulfilling the righteousness that is appropriate for holy spirits. Therefore, those who in their prayers ask that God's will may be done on earth must necessarily live blamelessly themselves, paying no attention to earthly things, but freeing themselves from all impurity, leaping out of the traps of wickedness, and perfecting holiness in the fear of God—so that, as Paul also says, even while walking on earth, their conduct may be in heaven. And above all, let those who belong to the Jewish people but have been enriched with the righteousness that is in Christ through faith, know that it is entirely fitting for them, if they would fulfill the word of God, to stop observing the shadows of the law and abandon the worship that consists of images and types, and instead choose the worship that is spiritual, pure, and immaterial. For as the Savior said somewhere, God is a Spirit, and those who worship Him must worship Him in spirit and in truth. For the Father also requires those who worship Him to be such people.

But to gather to a head, and, so to speak, collect briefly the meaning of the words, we supplicate, that power may be given to the dwellers upon earth to do the will of God, and imitate the conduct practised above in heaven by the holy angels. Let us see, therefore, as well as we can, in what way the powers above and the ranks of the holy angels successfully perform their duty. How do they honour God? Is it by sacrifices of blood? Is it by perfume and frankincense, as forsooth the Israel after the flesh did? But this I think is altogether incredible both to think and say. For it is rather true to affirm that they fulfil a spiritual and not a material service, ever crowning with lauds and praises the Creator of all, and fulfilling that righteousness which is suitable to holy spirits. Those, therefore, who in their prayers ask that the will of God may be done also on earth, ought necessarily themselves to live blamelessly, and to pay no regard to these earthly things, but free themselves from all impurity, and leap out of the pitfalls of iniquity, and "perfect holiness in the fear of God;" that as Paul also says, even while walking upon earth, "their conversation may be in heaven." And above all others let those who belong to the Jewish multitude, but have been enriched with the righteousness that is in Christ by faith, know that it is altogether fitting for them if they would fulfil the word of God, to cease from the shadows of the law, and abandon the service that consists in semblances and types: and choose rather the service which is spiritual, and pure, and immaterial. For as the Saviour somewhere said, "God is a Spirit; and they that worship Him must worship Him in spirit and in truth. For such the Father also requires those to be who worship Him."

For it is not difficult at all to see from the prophetic and apostolic writings that God does not require the legal manner of service. For through the word of Jeremiah He says, "Why do you bring Me the frankincense from Sheba, and cinnamon from a far country? Your whole burnt-offering is not acceptable, and your sacrifices please Me not." And through the voice of David, "I will not take bullocks from your house, nor he-goats out of your flocks: should I eat the flesh of bulls, or drink the blood of goats?" And the blessed Paul also shows that the service performed according to the law is powerless to bring justification, saying thus: "For that no man is justified by the law before God is evident." Therefore, the will of God—that will which we pray may be done on earth—is not that we should conform to the law and live according to the crudeness of its letter, but that we should try to live according to the gospel. And this is accomplished through a faith that is correct and free from error, and through a holy life that has the sweet fragrance of every virtue and is proven by the testimony of good and noble conduct in everything that is excellent.

For that the legal manner of service is not what He requires, is a thing in no respect difficult to see from the prophetic and apostolic writings. For by the word of Jeremiah He says, "Why do you bring Me the frankincense from Sheba; and cinnamon from a far country? Your whole burnt-offering is not acceptable, and your sacrifices please Me not." And by the voice of David, "I will not take bullocks from your house, nor he goats out of your flocks: should I eat the flesh of bulls, or drink the blood of goats?" And the blessed Paul also shows that the service that is by the law is powerless to justification, thus saying; "For that no man is justified by the law before God is evident." The will therefore of God, that will which we pray may be done upon earth, is not that we should conform to the law, and live according to the grossness of its letter, but that we should endeavour to live by the gospel. And this is effected by a faith correct and free from error, and by a holy life, possessed of the sweet savour of every virtue, and proved by the testimony of good and noble conduct in every thing that is excellent.

To explain the meaning of this passage in another way, we say that those who pray to God "Your will be done, as in heaven so on earth" are asking to see the end of sin. The law of Moses was given to the Israelites as their instructor, but those who received it paid little attention to its commands. They were "lovers of pleasure more than lovers of God" and turned aside to follow their own desires, wandering after the teachings and commandments of men. God said of them somewhere, "This people draws near to Me; with their lips they honor Me, but their heart is far from Me. But in vain they fear Me, while teaching the doctrines and commandments of men." He also said of them through the word of Jeremiah, "Hear, O earth, see I bring upon this people evils; the fruit of their turning aside, because they have not regarded My Word and have rejected My law." This was the condition of the Jews. But that other multitude, spread over the whole earth, was in error in many ways. "For they served the creatures instead of the Creator," and having humbled their minds to submission to unclean spirits, they were led by them readily and without understanding into everything base. Every kind of wickedness was honored among them, and "they gloried in their shame," as Scripture says.

And to explain also in another way the sense of what is laid before us, we say, that those who utter to God the petition "Your will be done, as in heaven so on earth," pray that they may see the cessation of sin. For the law of Moses was given to the Israelites to be their schoolmaster; but those who received it paid but slight heed to its commands: they were "lovers of pleasure more than lovers of God;" and turned aside to follow their own will: for they wandered after the doctrines and commandments of men. For God also somewhere said of them; "This people draws near to Me; with their lips they honour Me, but their heart is far from Me. But in vain fear they Me, while teaching the doctrines and commandments of men." And He also said of them by the word of Jeremiah; "Hear, O earth, see I bring upon this people evils; the fruit of their turning aside: because they have not regarded My Word, and have rejected My law." Such then was the state of the Jews. But that other multitude, spread over the whole earth, was in error in manifold ways. "For they served the creatures instead of the Creator:" and having humbled their mind to submission to unclean spirits, were led by them readily and without understanding, into every thing base, and every kind of wickedness was honoured among them, and "they gloried in their shame," as Scripture says.

The saints therefore pray that both groups—Israel and the Gentiles—may be deemed worthy of peace from on high and be comforted, since they were in misery and caught, so to speak, in the net of sin with no possibility of escape. Having received the righteousness that is in Christ through faith, they may become pure and skillful in every good work. For this reason they pray, "Your will be done, as in heaven, so on earth." As I said, the will of God over all is that the inhabitants of earth should live holy, godly, and blameless lives, being washed from all impurity and diligent in imitating the spiritual beauty of the spirits above in heaven. In this way the church on earth, being like a visible likeness and image of the "church of the firstborn" that is above, may please Christ. By him and with him, to God the Father be praise and dominion with the Holy Spirit, forever and ever. Amen.

The saints therefore supplicate, that both of these, as well Israel as the Gentiles, may be counted worthy of peace from on high, and be comforted in that they were in misery, and caught, so to speak, in the net of sin, without possibility of escape: that having received the righteousness which is in Christ by faith, they may become pure, and skilful in every good work. For this reason they pray, "Your will be done, as in heaven, so in earth:" for as I said, the will of God over all is, that the dwellers upon earth should live holily, and piously, and without blame, being washed from all impurity, and diligent in imitating the spiritual beauty of the spirits above in heaven; so that the church on earth, being, as it were, the visible likeness and image of the "church of the firstborn" that is above, may please Christ; by Whom, and with Whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen.

Give us every day our needful bread.

11:3 Upon " Give us every day our needful bread."

Those who have earthly riches invite to their house whichever friends they wish to honor. They set before them an expensive banquet and let them enjoy themselves, though they provide nothing more than the satisfaction of bodily appetite. But the Savior and Lord of all does not feast us with physical pleasures, for that is worthless and even harmful to the body itself. Instead, He provides a spiritual feast for the hearts of those who want to live virtuously, giving them the saving teaching of the gospel. Through this teaching, a person becomes full of all goodness and an heir of eternal life. What I have said is clearly taught in the passage now before us. For when you pray, He says, you must say, "Give us every day the bread of our necessity."

THOSE who possess earthly riches invite to their house such of their friends as they wish to honour, and setting before them a costly banquet, make them enjoy themselves, though providing for them nothing further than the satiating of the appetite. But the Saviour and Lord of all, feasts us not with bodily enjoyments; for this is profitless, and injurious even to the body itself: rather He banquets with spiritual feasts the hearts of those who would live virtuously, bestowing on them the saving doctrine of the gospel, by means of which a man becomes full of all good, and an heir of eternal life. And what I have said is clearly taught us in the passage now set before us. For when you pray, He says, you must say, "Give us every day the bread of our necessity."

But some people may perhaps think and even say that it is unsuitable and unfitting for the saints to ask God for these bodily things. They may therefore interpret what is said in a spiritual sense and claim that they are not asking for earthly bread or bread for the body, but rather for That Which came down from above, from heaven, and gave life to the world. And I too would certainly say that it is most fitting for the saints to earnestly strive to be counted worthy of spiritual gifts. However, we must also understand that even though they ask for simple bread—and this is what the Savior commands them to do—their prayer to God is nevertheless completely blameless and appropriate to the piety of their lives. For examine what meaning is hidden in these words and what doctrines it contains. In commanding them to ask for bread—that is, for one day's food—it is clear that He does not permit them to possess anything, but rather requires them to practice a saint-like poverty. For asking is not the action of those who have, but rather of those who are in need of what the body absolutely requires and cannot do without. If anyone who lacks nothing were to say to the all-knowing God, "Give us the bread of a day," he would obviously seem to wish to receive it in mockery, or perhaps even to ridicule the meaning of the command, and to imagine as some do, "That the Lord does not see, neither does the God of Jacob understand." By this very command, therefore, since they ask for what they do not have, we can see that He does not want His disciples to set their desire on wealth. And this He is found elsewhere clearly commanding: "Be not anxious for yourselves, what you shall eat, or what you shall drink; neither for your body what you shall put on: for all these things the Gentiles seek after. But seek you chiefly the kingdom of God and His righteousness: and all these things shall be added to you. For your heavenly Father knows that all these things are needed by you."

But some, perchance, may think and even say, that it is unsuitable and not fitting for the saints to ask of God these corporeal things; and may therefore divert what is said to a spiritual sense; and affirm that they ask not earthly bread, nor that for the body, but rather That Which came down from above, from heaven, and gave life to the world. And I too without all doubt would say, that it most becomes the saints earnestly to endeavour to be accounted worthy of spiritual gifts. We must, however, also understand, that though they ask simple bread, and this be what the Saviour bids them do, that their address to God is nevertheless free from all blame, and suitable to the piety of their lives. For examine what is the sense concealed in these words, and with what doctrines it is pregnant. For in that He commanded to ask for the bread, that is, for the food of a day, it is evident, that He does not permit them to possess any thing, but requires them rather to practise a saint-like poverty. For to ask is not the part of those who have, but of those rather who are in need of what the body indispensably requires, and cannot do without. Should then any one who is in want of nothing, say to the omniscient God, "Give us the bread of a day," he would of course seem to wish to receive in derision, or perchance even to ridicule the meaning of the command, and to imagine as some do, "That the Lord does not see, neither the God of Jacob understand." By this very command therefore, inasmuch as they ask what they have not, we may perceive, that He does not wish His disciples to set their desire upon wealth. And this He is found elsewhere clearly enjoining: "Be not anxious for yourselves, what you shall eat, or what you shall drink; neither for your body what you shall put on: for all these things the Gentiles seek after. But seek you chiefly the kingdom of God and His righteousness: and all these things shall be added to you. For your heavenly Father knows that all these things are needed by you."

The word epioúsis, applied here to the bread, some explain as meaning "that which is coming," and about to be given in the future world, understanding it again spiritually, while others give the word a different sense. But if it is true that the bread people mention when they pray is that which is to be given them in the world to come, why do they add, "Give it to us every day"? For by this we can see that what they request is their daily provision, asking not as lovers of wealth, but as people free from all earthly anxiety. We must therefore explain epioúsios as meaning that which is necessary and sufficient. The blessed Paul has somewhere applied this phrase to Christ the Savior of us all, with a slight alteration, for he said that "He has prepared for Himself a people perioúsios," using perioúsios instead of epioúsios, and meaning a people sufficient, and not falling short of perfection. When therefore they ask for food for the day, understand that they offer the request as people free from the desire of riches, and who count it their boast to be entirely destitute of earthly things.

The word ἐπιούσις, applied here to the bread, some explain as meaning that which is coining, and about to be given in the future world, understanding it again spiritually: while others give the word a different sense. But if it be true, that the bread men make mention of when they pray, is that which is to be given them in the world to come, why do they add, "Give it us every day?" For by this we may see, that what they request is their daily provision, asking not as loving wealth, but as free from all earthly anxiety. We must explain therefore ἐπιούσιος as meaning that which is necessary and sufficient. The blessed Paul has somewhere applied this phrase to Christ the Saviour of us all, with a slight alteration; for he said that "He has prepared for Himself a people περιούσιος," using περιούσιος instead of ἐπιούσιος, and meaning a people sufficient, and not falling short of perfection. When therefore they ask food for the day, understand, that they offer the request as men free from the desire of riches, and who count it their boast to be entirely destitute of earthly things.

For it is fitting that those appointed to the priesthood should be free from all worldly distraction and care, pursuing none of those things that overwhelm people with necessary concerns and cast them as into a swamp of worldly desires. "For the love of money is the root of all evil." And it is right that I should say to those who would renounce such faults that they must strip away what belongs to the world, deny these bodily things, and seek from God only what is necessary for existence, protesting against the weakness of the body that constantly requires food. They should be ready, if it were lawful to escape from it entirely and life could still be sustained, even to accept this with great joy. For just as those who know how to compete in physical contests and are skilled in athletic games strip off even their clothing and stand up courageously against their opponents' vigorous strength, so also the saints withdraw from all worldly anxiety and bodily desires. Being unconcerned even with having abundant food and stripping themselves, as I said, to oppose Satan and the enemies of truth, they devote themselves to the contests of the priestly office and conquer as combatants. And the divine Paul also said somewhere about those who war in the flesh: "No man that wars entangles himself with worldly merchandise, that he may please him who has chosen him for a soldier." For he does not go forth to combat burdened with superfluous things, but on the contrary takes with him only such equipment as is fit for warriors.

For it is fitting for those who are appointed to the priesthood, to be free from all worldly distraction and care, whoring after none of those things which overwhelm men with necessary cares, and cast them as in a slough into the filth of worldly lusts. "For the love of money is the root of all evil." And it is right that I should say to those who would renounce such faults, that they must strip off for the world what belongs to it, and deny these bodily things, and seek from God those things only which are necessary for existence, protesting as it were against the weakness of the body, which constantly requires food; and ready, were it lawful utterly to escape from it, and life could so be prolonged, even to accept this with great joy. For just as those who know how to contend in bodily strife, and are skilled in the combats of the games, strip off even their garments, and stand up manfully against the vigorous strength of their opponents; so also the saints, withdrawing from all worldly anxiety, and bodily lusts; and careless even of having abundance of food, and stripping as I said to oppose Satan and the enemies of the truth, apply themselves to the contests of the priestly office, and conquer as combatants. And the divine Paul too somewhere said of those that war in the flesh: "No man that wars entangles himself with worldly merchandise, that he may please him who has chosen him for a soldier." For he does not go forth to the combat laden with superfluities, but on the contrary only taking with him such equipments as are fit for warriors.

Those who are saints, therefore, must be well-prepared in their minds, since they have a battle to fight—not only "against blood and flesh, but also against magistracies and powers, and against the world-rulers of this darkness, and against the spirits of evil in the heavenly regions." They must be so ready that those who oppose them and war against the message they proclaim cannot get a hold on them. It is also right for them to be single-minded, meaning they should think only of those things that please the Lord. They should not be partly devoted to worldly anxiety, but instead be entirely holy and without blame, making their conduct a sacrifice to God. For it is written that "every sacrifice of the priest shall be a whole burnt-offering." The lives of worldly people are "divided," according to the blessed Paul's words, but the lives of the saints are not like this. Instead, they are entirely consecrated, completely holy, giving off a sweet fragrance to God—and this, we say, is a whole burnt-offering. But when anything unholy is found in someone, it pollutes the sacrifice, changes it and divides it. Or rather, filth gets mixed with the ointment, and its sweet fragrance is completely destroyed. The love of money is a foul-smelling thing, as is being anxious about bodily things, for God has promised the saints everywhere that they will not lack. If we do not believe that He will grant this, we become sharers in the unbelief of the Jews. For when God over all miraculously and beyond description brought water out of the rock for them, they complained against Him, saying, "Can God prepare a table in the wilderness?" And why can He not? Why should He not give what He has promised? All people of good character keep their word faithfully, so how could God, who surpasses all, be false in anything He has promised? People, after promising some good thing, are often too weak to keep their commitments. But He who knows no weakness—who is instead the Lord of powers, who does whatever He wills without labor and with ease—how could He not accomplish whatever He promises to people?

It becomes therefore the saints, as having a combat to wage, not only "against blood and flesh, but also against magistracies and powers, and against the world-rulers of this darkness, and against the spirits of evil in the heavenly regions," to be so well prepared in mind, as not to be open to the grasp of those who resist them, and who war against the message which they proclaim. And it is right also for them to be single-minded, that is, to think only of those things which please the Lord, not being partly given up to worldly anxiety, but being all of them entirely holy and without blame, so to make their conduct a sacrifice to God. For it is written that "every sacrifice of the priest shall be a whole burnt-offering." For the lives of the worldly are "divided," according to the expression of the blessed Paul; but of the saints not so: but they are entirely consecrated, completely holy, emitting a sweet savour to God: and this we say is a whole burnt-offering. But when ought that is unsaintly is found in any, it pollutes the sacrifice, alters and divides it: or rather filth is mingled with the ointment; for its sweet savour has utterly perished. But the love of money is an unsavoury thing; and the being anxious for the things of the body; for God has everywhere promised the saints that they shall not want. If then we do not believe that He will grant this, we become partakers of the unbelief of the Jews. For when God over all wonderfully and ineffably brought out for them water from the rock, they murmured at Him saying; "Can God prepare a table in the wilderness?" And why can He not, and wherefore should He not give what He has promised? For all men of good character abide faithfully by their words: and how shall God Who transcends all, be false in ought that He has promised? Men moreover, after having promised some good, are often too weak to fulfil their engagements: but He who knows no weakness, but rather is the Lord of powers, Who does whatsoever He will without labour and with ease, how shall not He accomplish whatsoever He promises to men?

If we cast our care upon Him, let us ask Him for what is sufficient for life—that is, food and clothing and whatever we need—while avoiding any desire to be rich, since that desire threatens us with destruction. For if this is our will, Christ will accept and bless us. Through Him and with Him, to God the Father be praise and dominion with the Holy Spirit, forever and ever. Amen.

"Casting therefore upon Him our care," let us ask of Him what suffices for life; food, that is to say, and clothing, and whatever is sufficient for us, avoiding all wish to be rich, as that which threatens us with destruction. For if such be our will, Christ will accept and bless us; by Whom, and with Whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen.

And forgive us our sins, for we also forgive everyone who is indebted to us.

11:4 And forgive us our sins: for we also forgive every one that is indebted to us.

The blessed prophet Isaiah, when revealing the way of salvation through the preaching of the Gospel, speaks in this way somewhere: "There shall be there a level way, and it shall be called the holy way." For it leads those who walk on it to holiness through a spiritual service and a righteousness superior to the law. We also remember Christ, who says to those who love Him: "Verily I say to you, that unless your righteousness exceeds that of the scribes and Pharisees, you shall not enter the kingdom of God." And I say that those who have been called by faith to acknowledge the glory of our universal Savior Christ, and have Him as their head, ought to take delight in imitating His actions and be earnest in letting their light shine through holy conduct, such as was unknown to them in former times. "For all things have become new in Christ." He therefore requires His disciples to be gentle and slow to anger, so that they may be able to say blamelessly in their prayers, "Forgive us our sins: for we also forgive every one that is indebted to us." Oh, what great and admirable skill! What wise understanding! Or rather, oh, the depth of the riches, both of the wisdom and knowledge of God! He first commands them to ask forgiveness for the sins they commit, and then to confess that they also completely forgive others. And if I may put it this way, they ask God to imitate the patience they practice. And they pray that they may receive from God, who gives justly and knows how to show mercy to everyone, the same gentleness in equal measure that they show to their fellow servants.

THE blessed prophet Isaiah, when revealing the way of salvation by the preaching of the Gospel, thus somewhere speaks: "There shall be there a level way, and it shall be called the holy way." For it leads those who walk thereon to holiness by a spiritual service, and a righteousness superior to the law. We remember also Christ, Who says to those who love Him; "Verily I say to you, that unless your righteousness be more than that of the scribes and pharisees, you shall not enter the kingdom of God." And I say that it is the duty of those who have been called by faith to the acknowledgment of the glory of our universal Saviour Christ, and have Him for their head, to delight in imitating His actions, and be in earnest in letting their light shine by holy conduct, such as was unknown to them of old time. "For all things are become new in Christ," He requires therefore His disciples to be gentle, and slow to anger, that so they may be able to say blamelessly in their prayers, "Forgive us our sins: for we also forgive every one that is indebted to us." Oh! what great and admirable skill! what sagacious thought! or rather, oh! the depth of the riches, both of the wisdom and knowledge of God! He first commands them to ask forgiveness of the sins they commit, and then to confess that they also entirely forgive others: and if I may so say, they ask God to imitate the long suffering which they practise: and that same gentleness which they show to their fellow servants, they pray that they may receive in equal measure from God, Who gives justly, and knows how to show mercy to every man.

Come, therefore, and let us try to understand more clearly the meaning of the prayer by examining the passage before us more thoroughly and precisely. As I said, He has commanded us when we approach God to say: "Forgive us our sins." And we will examine, if you please, what benefit we receive from this. Those who speak in this way are not arrogant: they do not think highly of themselves: they do not boast over the weak: but, as Scripture says, "they know themselves." For they are not like that ignorant and proud Pharisee, who even made the Lord his witness, according to the parable which says: "Two men went up into the temple to pray; one a Pharisee and the other a tax collector: and the Pharisee stood and prayed like this: God, I thank You that I am not like other people, robbers, evildoers, adulterers; or like this tax collector. I fast twice a week; and give a tenth of everything I own. But the tax collector stood at a distance, beating his chest, and saying: God, be merciful to me a sinner. I tell you, that this man went down to his house justified rather than the other." Notice therefore how destructive it is to boast over those who are weak, imagining that our conduct is in no way whatsoever worthy of blame. We ought rather to consider and reflect that "in many things we all are guilty," and, so to speak, are always in sins, sometimes even involuntarily: for it is written: "Who can understand his offences?" We also find the blessed Psalmist very earnest in making his appeals to God, and plainly saying: "Cleanse me from my secret faults: and from the sins of others spare Your servant, lest they overpower me: then shall I be blameless, and purified from great sin." And also, the very patient Job offered sacrifices for the unknown, or rather undiscovered sins of his sons, thinking and saying: "Perhaps my sons have spoken evil in their heart against God." We remember also the very wise Paul, who, when he had written, "For I am not conscious of any fault in myself," thoughtfully added, "but I am not thereby justified: but He who judges me is the Lord."

Come, therefore, and let us endeavour to perceive more clearly the meaning of the prayer, by entering upon a more extended and exact consideration of the passage before us. As I said, therefore, He has commanded us when we draw near to say: "Forgive us our sins." And we will examine, if you please, what the benefit is which we receive from this. Those then who thus speak are not supercilious: they do not think great things of themselves: do not vaunt themselves over the weak: but, as Scripture says, "they know themselves," For they are not like that ignorant and haughty Pharisee, who even made the Lord his witness, according to the parable which says: "Two men went up into the temple to pray; the one a Pharisee and the other a publican: and the Pharisee stood and said thus: God, I thank Thee that I am not as the rest of mankind, extortioners, unjust, adulterers; or as this publican. I fast twice in the week; and tithe every thing I possess. But the publican stood afar off, smiting upon his breast, and saying; God, be merciful to me a sinner. I say to you, that this one went down to his house justified rather than the other." Observe therefore how ruinous it is to vaunt oneself over those who are weak, imagining that our conduct is in no respect whatsoever worthy of blame. We ought rather to consider and reflect, that "in many things we all of us are guilty," and, so to speak, are always in sins, sometimes even involuntarily: for it is written; "Who can understand his offences?" We find also the blessed Psalmist very anxious in making his supplications to God, and plainly saying: "Both cleanse me from my secret doings: and from the deeds of others spare Your servant, lest they overpower me: then shall I be blameless, and purified from great sin." And further also, the very patient Job offered sacrifices for the unknown, or rather undiscovered sins of his sons, considering and saying; "It may be my sons have spoken evil in their heart against God." We remember also the very wise Paul, who, when he had written, "For I am not conscious of any fault in myself:" thoughtfully added, "but I am not hereby justified: but He That judges me is the Lord."

It is therefore greatly to our benefit to constantly fall down before God, who loves what is good, and say, "Forgive us our sins." For He said through one of the holy prophets, "Declare first your unlawful acts, that you may be justified." And since the blessed David was not unaware of this, he sings: "I said that I will confess my iniquity to the Lord on my own behalf, and You forgave the wickedness of my heart." For God readily accepts and shows mercy to those who do not forget their offenses but fall down before Him and ask Him for forgiveness. But He is severe—and very justly so—toward the stubborn and the proud, and toward the person who in great ignorance claims to be without blame. For He said to one with that attitude, "Behold, I have a case against you, because you say, 'I have not sinned.'" For who can boast that he has a pure heart? Or who can be confident that he is undefiled by sins? The road to salvation, then, which delivers those who earnestly walk on it from the wrath of God, is the confession of offenses and saying in our prayers to Him who purifies the wicked, "Forgive us our sins."

It is therefore greatly to our profit constantly to fall down before God, Who loves what is good, and say, Forgive us our sins. For He said by one of the holy prophets, "Declare you first your unlawfulnesses, that you may be justified." And inasmuch as this was not unknown to the blessed David, he thus sings; "I said that I will confess of myself my iniquity to the Lord; and You forgave the wickedness of my heart." For God readily accepts, and has mercy on those who do not forgot their offences, but fall down before Him, and ask of Him forgiveness: but He is severe, and very justly so, upon the obdurate and the proud, and on him who in his great ignorance acquits himself of blame. For He said to one thus disposed, "Behold, I have a suit against you, because you say, I have not sinned." For who can boast that he has a pure heart? or who can have confidence that he is undefiled by sins? The road then to salvation, and which delivers those who earnestly walk thereon from the wrath of God, is the confession of offences, and to say in our prayers to Him Who purifies the wicked, Forgive us our sins.

There is also another way in which this benefits us. Those who truly confess that they have sinned and wish to obtain pardon from God necessarily fear Him as One who is about to be the Judge. They do not forget God's terrible judgment seat. As the very wise Paul writes, "We shall all be manifested before the judgment seat of Christ, that every man may be requited for the things done by the body, according to what he has done, whether it be good or whether it be bad." Those who are convinced that they must stand before Him and make their defense—and who know that if they are accused of wicked conduct they will suffer bitter punishment, but will be praised if they have lived well and wisely in the flesh on earth—thirst, on the one hand, for the forgiveness of sins they have already committed, so that they may escape unending torment and eternal punishment. On the other hand, they hasten to live uprightly and blamelessly, so that they may receive the crown that befits the excellence of their lives. For in this way the Judge will be gentle toward them and will not remember evil. As He says, "The iniquity of the wicked shall not harm him in the day that he shall repent of his iniquity."

There is also another way in which it benefits us. For those truly who own that they have sinned, and wish to obtain pardon from God, necessarily fear Him, as One Who is about to be the Judge: they are not forgetful of God's terrible judgment-seat. For, as the very wise Paul writes; "We shall all be manifested before the judgment seat of Christ, that every man may be requited for the things done by the body, according to what he has done, whether it be good, or whether it be bad." Those in whose mind the conviction is present, that they must stand before Him, and make their defence; and if they are accused of wicked conduct, will suffer bitter punishment; but will be praised, if they have well and wisely lead the life that is in the flesh on earth; thirst, on the one hand, for the forgiveness of the sins they have already committed, that they may escape the unending torment and eternal punishment: and, on the other, they hasten to live uprightly and blamelessly, that they may receive the crown that becomes the excellence of their lives. For so will the Judge be gentle towards them, nor remember evil: "for the iniquity, He says, of the wicked shall not harm him in the day that he shall repent of his iniquity.'"

No one should think that everyone without distinction is permitted to say, "Forgive us our iniquities." It is not appropriate for those who still continue in wickedness and wish to do so until the end to say, "Forgive us our sins." Rather, it is for those who have abandoned their former wicked deeds and now earnestly desire to live as saints should live. If this were not so, nothing would prevent people who are still wicked—those who strike their fathers, murderers of their mothers, adulterers, sorcerers, and whoever commits these most abominable crimes—from continuing to practice them, holding onto their evil inclinations unchanged, and being polluted by pursuing everything that is base, while nevertheless drawing near and presumptuously saying, "Forgive us our sins." For this very reason, the Savior of all and Lord did not end this part of the prayer at this point, but commanded us to add, "For we also ourselves have forgiven everyone who is indebted to us." This is fitting only for those to say who have chosen a virtuous life and are practicing without slackness that will of God which, as Scripture says, is "good and acceptable and perfect." These people honor a patient temperament and clear of all blame those who have wronged them, and even if anyone afflicts them, they think nothing of it. To be slow to anger, then, is an altogether excellent virtue, and the fruit of that love which the wise Paul even declares to be "the fulfilling of the law."

And let not any one imagine that it is lawful for men without distinction to say, "Forgive us our iniquities." For it is not fitting for those who still continue in wickedness, and wish to do so to the last, to say, Forgive us our sins: but for those rather, who have abandoned their former wicked deeds, and now earnestly desire to live as becomes saints. Were it not so, nothing would prevent men who are still wicked, smiters of their fathers, and matricides, and adulterers, and sorcerers, and whoever are guilty of these most abominable crimes, to continue in the practice of them, and cherish their evil propensities unchanged, and be polluted by the pursuit of every thing that is base; and nevertheless to draw near, and presumptuously say, "Forgive us our sins." For with good reason the Saviour of all and Lord did not conclude this clause of the prayer at this point, but commanded us to add, "For we also ourselves have forgiven every one who is indebted to us." But this is fitting only for those to say, who have chosen a virtuous life, and are practising without remissness that will of God, which, as Scripture says, is "good and acceptable and perfect." These honour a long-suffering temper, and acquit of all blame those who have wronged them: and even though any one afflict them, they think nothing of the matter. To be slow then to anger, is a virtue altogether excellent, and the fruit of that love which the wise Paul even declares to be "the fulfilling of the law."

Consider, I ask you, the surpassing beauty of this virtue by looking at the ugliness of the vice that opposes it. For anger is truly a serious disease, and whoever is subject to it in mind becomes irritable and gloomy, harsh and hard-hearted, the dwelling place and home of wrath and irritation—and this continues for a long time and cannot be soothed away. He always looks with hostile eyes on whoever has wronged him. He watches him grimly, looks for the time and place to harm him, and usually not in equal measure, but many times greater than the original wrong. He is secretive and scheming. Is such a person not full of complete ugliness, hated by God and rejected by Him, and therefore in utter misery? "For the ways of the angry," as it is written, "are to death." But the person who is simple and not angry is full of forbearance—not so much the forbearance that people practice, but the kind that comes from above and from God. His heart is not subject to the festering of irritation. It masters its anger and pushes away the bitter feelings that arise from it. He is forgiving, kind to his companions, gentle and friendly, and humbles himself to accommodate his neighbor's weakness. This was the character of the Savior's disciples, for the blessed Paul wrote: "Being reviled, we bless; being persecuted, we bear patiently; being defamed, we entreat." For they have become like their Lord, "Who, when He was reviled, did not revile in return; and when He suffered, did not threaten, but committed His cause to Him who judges righteously."

And consider, I pray, the exceeding beauty of this virtue, even from the deformity of the vice opposed to it. For irascibility is in truth a serious malady, and whoever is subject to it in mind becomes irritable and morose, harsh and obdurate, the abode and habitation of wrath and vexation; and this long continued, and that cannot be charmed away. Ever does he see with evil eyes whoever has wronged him: he watches him sternly; seeks for time and place in which to injure him: and that generally not in equal measure, but many times greater than the wrong: he is secret and plotting. Is not such a one full of all deformity, hateful to God, and rejected by Him, and therefore in utter misery? "For the ways of the angry," as it is written, "are to death." But he who is simple, and not irascible, is full of forbearance, and that not so much the forbearance which men practise, as that which comes from above, and from God. His heart is not subject to the fester of vexation: it masters its anger, and repels the bitter feelings which spring therefrom. He is forgiving, kind to his companions, gentle and affable, and humbles himself to the infirmity of his neighbour. Such was the character of the disciples of the Saviour: for the blessed Paul wrote; "Being reviled, we bless: being persecuted, we bear patiently: being defamed, we entreat." For they have grown like their Lord, "Who, when He was reviled, reviled not again: and when He suffered, threatened not; but committed His cause to Him that judges righteously."

We must therefore ask God to forgive the sins we have committed, but only after we have first forgiven those who have offended us in any way—provided that their sin is against us and not against the glory of the supreme God. For we have no authority over such actions, but only over those which have been committed against ourselves. And when we forgive our brothers for what they do to us, we will certainly find Christ, the Savior of all, gentle and ready to show us mercy. To God the Father be praise and dominion through Him and with Him, together with the Holy Spirit, forever and ever. Amen.

We must ask, therefore, of God the forgiveness of the sins we have committed, when we have ourselves first forgiven whoever have offended in ought, provided that their sin is against us, and not against the glory of the supreme God. For over such actions we are not lords, but only over those which have been committed against ourselves. And by thus forgiving the brethren what they do to us, we shall then certainly find Christ, the Saviour of all, gentle and ready to show us mercy: by Whom and with Whom to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.

And lead us not into temptation.

11:4 And lead us not into temptation.

All of you who love the divine will and desire a blameless life, draw near to God above all and say, "Show me Your ways, O Lord, and teach me Your paths." For all wisdom and understanding come from Him, and the knowledge of all good comes to us from above, from the supreme throne, as from a fountain. No one can accomplish anything praiseworthy unless he receives the ability from Him. He Himself teaches us this, saying, "Without Me you can do nothing." Therefore, He who gives to every person all things in which they can justly take pride now leads us to another of those things that are necessary for salvation. For He commands us, when we are persistent in prayer, to say, "Lead us not into temptation."

O ALL you who love the divine will, and are enamoured of a blameless life, draw near to God over all, and say, "Show me Your ways, O Lord, and teach me Your paths." For all wisdom and understanding is from Him; and the knowledge of all good comes to us from above from the supreme throne, as from a fountain; and no man can accomplish any thing praiseworthy, unless he receive the ability from Him. And this He teaches us Himself, saying, "Without Me you can do nothing." He therefore Who gives to every man all things whatsoever wherein they can justly glory, now leads us on to another of those things which are necessary to salvation. For He commands us when we are instant in prayer to say, "Lead us not into temptation."

Luke ends the prayer with these words, but Matthew adds, "but deliver us from evil." The clauses are closely connected, because it obviously follows that if people are not led into temptation, they are also delivered from evil. Or perhaps if someone said that not being led into temptation is the same thing as being delivered from evil, he would not be wrong. But let us think about this: Does the Savior and Lord of all want His friends to be cowardly? Should they be lazy and pathetic, more concerned with avoiding the fight than with winning glory? Yet the Spirit said in the book of Psalms, "Be strong, and let your heart be firm, all you who trust in the Lord." And the Savior Himself says somewhere, "Blessed are they who are persecuted for righteousness' sake, for theirs is the kingdom of heaven." So if He crowns with such magnificent honors the person who is persecuted, and being persecuted is clearly a temptation, then in what sense does He command them to avoid temptation? Certainly it is not laziness, useless delay, and thankless sloth that make those who train for athletic competitions successful, worthy of honors, and deserving of applause, but rather hard work. Similarly, it is not in peacetime that one sees the man who knows military tactics well, who is bold, and who has been tested in battle, but he must have proven himself a tough fighter against the enemy. So why then does Christ, so to speak, cripple those who love Him by making them say, "Lead us not into temptation"?¹

With these words Luke concludes the prayer; but Matthew is found to add, "but deliver us from evil." And there is a certain close connection in the clauses: for plainly it follows from men not being led into temptation, that they are also delivered from evil; or perchance, were any one to say, that the not being led into it is the same as the being delivered from it, he would not err from the truth. But let us consider this: Does the Saviour and Lord of all wish His friends to be cowardly? Are they to be lazy and abject, and in earnest rather in avoiding the contest than in winning renown? And yet the Spirit said in the book of Psalms, "Be strong, and let your heart be firm, all you who trust in the Lord." And the Saviour Himself somewhere says, "Blessed are they who are persecuted for righteousness' sake: for theirs is the kingdom of heaven." If then He crown with such splendid honours him who is persecuted, and to be persecuted is undeniably a temptation, in what sense does He command them to avoid temptation? For certainly it is not inactivity, and an unprofitable dilatoriness, and a thankless sloth, which render those trained for gymnastic contests successful, and worthy of honours, and the clapping of hands, but, on the contrary, severe toil. Moreover, it is not in time of peace that one sees the man who is well acquainted with the tactics of war, and bold withal, and tried in battle, but he must have shown himself a hardy combatant against the enemy. And why then does Christ, so to speak, even hamstring those who love Him, by making them say, "Lead us not into temptation."¹

Here is the rewritten paragraph:

We respond by gathering in our usual way the best ideas, which are that Christ does not want His followers to be cowardly or lazy in any other respect. He actually urges them to be courageous in all praiseworthy things, saying, "Enter in at the strait door: for narrow is the door, and constricted the way, that leads to life, and few are they who find it." Therefore, we must have an unchangeable and brave spirit of enthusiasm and a mind that endures patiently, like that of the blessed Paul, who said, "Who shall separate me from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or the sword?" But even if we have this mindset and reach these levels of courage, we must still think humbly of ourselves, being "poor in spirit," according to the Savior's word, and not imagine that we will always and necessarily conquer all temptations. For sometimes an unbearable alarm falling on a person's mind terrifies it into pathetic fear, as does Satan, who hates whatever is good, and the severity of the temptation sometimes weakens even the most courageous mind. Violent and unbearable waves crash against and break apart a firmly built and well-crewed ship, and a thick barrage of arrows shot from enemy hands puts even the most steadfast soldier to flight. Therefore, no one should be overconfident or reckless in facing temptations, even if he is brave in mind. Rather, let us reflect on the weakness of our mind and fear with sobriety, lest we become a source of mockery to our tempters by being unable to withstand the force of the battle.

To this we reply, gathering after our manner those ideas which are best, that He does not wish His followers to be abject, nor yet indolent in any other way; that He even incites them to courageousness in all things praiseworthy, saying, "Enter in at the strait door: for narrow is the door, and constricted the way, that leads to life, and few are they who find it." There must therefore be in us an unchangeable and manly spirit of ardour: and a mind patient in endurance, such as was that of the blessed Paul, who said, "Who shall separate me from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or the sword?" But even though we be thus minded, and attain to these measures of manliness, yet we must think humbly of ourselves, being "poor in spirit," according to the Saviour's word, and not imagine that always and necessarily we shall conquer all temptations. For sometimes an unendurable alarm falling upon the mind of a man terrifies it into abject fear; as also does Satan, who hates whatever is good; and the severity of the temptation unbends sometimes even the most courageous mind. So do the violent and unendurable blows of the waves dash to pieces a firmly built and well-manned ship: and so does a dense mass of darts shot from the hands of the enemy put to flight the most steadfast soldier. No one therefore ought to be over-confident, or rash in encountering temptations, even though he be brave in mind: but rather let us reflect upon the infirmity of our mind, and fear with soberness, lest perchance we prove a cause of ridicule to our tempters, by not being able to bear the brunt of the battle.

Let us therefore pray that we may not be tempted, for it is a difficult thing to escape from and difficult for most people to endure to the end. But when circumstances necessarily summon us to it, then indeed, exerting all our strength, we must enter the conflict and struggle for our souls, fearing nothing, but on the contrary calling to mind what Christ the Savior of all said to us: "Fear not those who kill the body but cannot kill the soul; but rather fear Him who is able to destroy both soul and body in hell." And also what that holy apostle wrote: "Blessed is the man who endures temptation, for when he is proved, he shall receive the crown of life which God has promised to those who love Him."

Let us therefore pray that we may not be tempted: for it is a thing difficult to escape from, and difficult to most men to endure to the end. But when the conjuncture summons us of necessity thereto, then indeed, exerting all our strength, we must enter the conflict, and struggle for our souls, nothing fearing, but, on the contrary, calling to mind what Christ the Saviour of all said to us; "Fear you not them who kill the body, but cannot kill the soul; but rather fear Him Who is able to destroy both soul and body in hell." As also that holy apostle who thus wrote, "Blessed is the man that endures temptation: who, when he is proved, shall receive the crown of life, which God has promised to them that love Him,"

There are, however, many kinds of temptation, of which two are universal, common, and very widespread. We must explain what these are. There are many heresies in the world, along with false apostles and false teachers who gather together the tedium of their cold inventions and, boasting in the arts of worldly wisdom, corrupt the language of the sacred proclamations and heap up blasphemous words against their own heads. As the Psalmist says, "they set up their horn on high, speaking iniquity against God"—yes, even against God the Word, the Maker of all. They say He is to be counted among the things that were made by Him, that He is a servant and not a son, a creature and not the Lord. These people resist the champions of truth, persecute those who choose to hold sound doctrine and defend the divine glory, and who strive to crown the only-begotten Word of God with incomparable praises. When any temptation comes on this account, do not be found as one who throws away his shield, nor as a soldier who runs from battle, nor as an athlete lacking both skill and courage. Do not wish for an untimely peace, which is the cause of future ruin. Instead, remember that Christ the Saviour of all said, "Think not that I am come to bring peace upon earth; I am not come to bring peace, but a sword." And if it happens that the persecutors possess worldly power, do not fear the harm they can do you, nor the danger even of bloodshed and the risk of life. Remember again the exhortation of the holy apostle, who says, "Therefore let those also who suffer according to the will of God commend their souls to a faithful Creator." And again, "Let no one of you suffer as a thief, or as an evil doer, or as one busy with other men's things; but if as a Christian, let him not be ashamed, but glorify God on this account."

There are however many kinds of temptation; of which two are of universal occurrence, and common and very general. And what these are, we must tell. There are in the world many heresies; false apostles, and false teachers, who gathering the wearisomeness of frigid inventions, and glorying in the arts of worldly wisdom, adulterate the language of the sacred proclamations, and multiply blasphemous words against their own pates: and as the Psalmist says, "they set up their horn on high, speaking iniquity against God:" yes, and against God the Word the Maker of all, Who, they say, is to be reckoned among those things that were made by Him; and is a servant, and not a son; and a creature, and not the Lord. These, resisting the champions of the truth, persecute those whose choice it is to hold sound doctrine, and who defend the divine glory, and endeavour to crown the only-fathered Word of God with incomparable praises. When therefore any temptation arrive on this account, be not you found one who throws away his shield, nor a soldier who runs from the battle, nor an athlete destitute alike of skill and courage. Wish not an unseasonable peace, the cause of future ruin; but remember that Christ the Saviour of all said, "Think not that I am come to bring peace upon earth; I am not come to bring peace, but a sword." And if perchance it happen that the persecutors possess worldly power, fear not the harm they can do you, nor the danger even of blood, and the risk of life; but remember again the exhortation of the holy apostle, who says, "Therefore let those also who suffer according to the will of God commend their souls to a faithful Creator." And again, For let no one of you suffer as a thief, or as an evil doer, or as one busy with other men's things; but if as a Christian, let him not be ashamed, but glorify God on this account."

It naturally follows that if we have to suffer, we will rightly be counted worthy of eternal honors. The struggle is not without reward; the labor is not pointless. As Paul said, "God is not unrighteous to forget your labor and your love, which you have shown in His Name." These, then, are the conflicts appointed for all who fear God, to provide proof of the one who knows how to endure patiently. For the blessed martyrs are crowned, as those "having fought a good fight, and finished their race, and kept the faith."

For it follows as a matter of course upon Laving to suffer, that we shall justly be accounted worthy of eternal honours. The struggle is not unrewarded; the labour is not in vain; for as Paul said, "God is not unrighteous to forget your labour and your love, which you have shown in His Name." These then are the conflicts ordained for all who fear God, to give the proof of him who knows how to endure patiently. For the blessed martyrs are crowned, as "having fought a good fight, and finished their running, and kept the faith."

Beyond this, there are other kinds of temptations that are, so to speak, common to everyone, though they affect each person differently. As one of the holy apostles said, "Let no one say when he is tempted, 'I am tempted by God,' for God does not tempt with evils, nor does He tempt anyone. But each person is tempted when he is drawn away and enticed by his own lust. Then lust, having conceived, gives birth to sin, and sin when it is fully grown brings forth death." Therefore a struggle and great danger lies before every person, lest he fall into sin and be led away from what is right, wandering into wrongful deeds. The force of the passions is violent, and a varied crowd and furious multitude of base pleasures wages war against the mind of every person. Some drag people down into fleshly lust and filthy lewdness, while others lead them to the desire for gain, making their victims lovers of sordid wealth and drawing them on to every blameworthy crime. It is therefore fitting for us who are exposed to such serious evils, even if we have not yet fallen into them, to pray saying, "Lead us not into temptation, but deliver us from evil." For it would be good for a person to run his course free from evil, but if temptation does attack, then be brave and unconquerable; rebuke the flesh, put a bridle on the mind, ask aid from God, the safety granted by power from on high. Be established and confirmed, not feeble, not easy to ensnare; rather be cautious, and a lover of God more than a lover of pleasure, for then He will aid you and grant you victory, He Who is Savior and Lord of all, by Whom and with Whom, to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.

Furthermore, other kinds of temptations there are besides this, common, so to speak, to every one, but which happen to each one differently. For as one of the holy apostles said, "Let no man say when he is tempted, I am tempted of God; for God does not tempt with evils: neither does He tempt any one. But every one is tempted, when he is drawn away and enticed of his own lust. And afterward lust, having conceived, brings forth sin: and sin when it is consummated brings forth death." A struggle therefore and great danger is laid upon every one, lest he fall into sin, and be led. away from that which is seemly, wandering into wrongful deeds. Violent is the force of passions, and there wars against the mind of every one a motley crowd and furious multitude of base pleasures. For some humble men into fleshly lust and filthy lewdnesses; while others lead them to the desire of gain, making their victims lovers of sordid hoards, and drawing them on to every blameful crime. Well therefore does it become us who are exposed to such serious evils, even though as yet we have not fallen into them, to pray, saying, "Load us not into temptation, but deliver us from evil." For it were good for a man to run his course apart from evil: but if temptation assail, then be brave and unconquerable; rebuke the flesh, put a bridle on the mind, ask aid of God, the safety vouchsafed by power from on high. Be established and confirmed, not feeble, not easy to be ensnared; rather be cautious, and a lover of God more than a lover of pleasure: for then He will aid you and grant you victory Who is Saviour and Lord of all: by Whom and with Whom, to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.

Jesus said to them, "Suppose one of you has a friend, and you go to him at midnight and say to him, 'Friend, lend me three loaves of bread, because my friend has arrived at my house from a journey, and I have nothing to set before him.' And he answers from inside, saying, 'Don't bother me! The door is already shut, and my children are in bed with me. I can't get up and give you anything.' I tell you that even though he won't get up and give him bread because he is his friend, yet because of his persistence he will get up and give him as much as he needs. And I also tell you: Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks, it will be opened."

11:5-10. And He said to them, Who of you shall have a friend, and shall go to him at midnight, and say to him, Friend, lend me three loaves: for my friend has come to me from the way, and I have nothing to set before him. And he from within shall answer and say, Trouble me not: lo! the door is shut, and the children are with me in bed: I cannot rise and give you. I say to you, that though he will not rise and give him, because he is his friend; because of his urgency he will rise and give him as much as he needs. And I also say to you, Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you. For every one that asks receives; and he that seeks finds: and whosoever knocks, it shall be opened to him.

The language of divinely inspired Scripture is consistently profound, so to speak. It will not yield its meaning to those who merely wish to understand it, but only to those who know how to search it thoroughly and whose minds are enriched with divine light, through which they grasp the meaning of hidden truths. Let us therefore ask God for understanding from above and for the illumination of the Holy Spirit, so that we may arrive at a correct and unerring method by which we can see the truth contained in the passage set before us.

THE language of the divinely inspired Scripture is constantly, so to speak, profound; nor will it bend itself for those to be able to understand it who merely wish to do so, but only for those who know how to search it well, and are enriched with the divine light in their mind, by means of which they attain to the meaning of hidden truths. Let us therefore ask for the understanding which comes from above, from God, and the illumination of the Holy Ghost, that we may attain to a correct and unerring method, whereby we may be enabled to see the truth contained in the passage set before us.

We have heard what the Savior said in the parable just read to us, and if we understand it, we will find it filled with benefits. The sequence of ideas is truly remarkable. The Savior of all had taught the holy apostles, at their request, how we ought to pray. But it was possible that those who had received from him this precious and saving lesson might sometimes make their prayers according to the pattern he gave them, yet do so in a tired and lazy manner. Then, when not heard after their first or second prayer, they would stop praying, thinking it useless for their benefit. So that we may not experience this, or suffer the harm that would come from such smallness of mind, he teaches us that we must diligently continue the practice. In the form of a parable, he clearly shows that weariness in prayer brings us loss, while patience in it brings us great profit, for it is our duty to persevere without giving in to laziness. He teaches us this by saying that "though he will not rise and give him because he is his friend, because of his importunity he will rise and give him as much as he needs."

We have heard then what the Saviour said in the parable now read to us, which if we understand we shall find to be laden with benefits. And the order of the ideas is very wonderful. For the Saviour of all had taught at the request of the holy apostles, in what way we ought to pray. But it was possible that those who had obtained from Him this precious and saving lesson, might sometimes make indeed their supplications according to the pattern given them, but would do so wearily and lazily. And so, when not heard at their first or second prayer, would desist from their supplications, as being unavailing to their benefit. In order therefore that we may not experience this, nor suffer the injury that would result from such littleness of mind, He teaches us that we must diligently continue the practice, and in the form of a parable plainly shows that weariness in prayer is to our loss, while patience therein is greatly to our profit: for it is our duty to persevere, without giving way to indolence. And this He teaches us by saying, that "though he will not rise and give him because he is his friend, because of his importunity he will rise and give him as much as he needs."

Now let us apply to reality what was shown in parable form. Be earnest in prayer. Draw near to God who loves to show kindness, and do so constantly. If you see that the gift of grace is delayed, do not give in to weariness. Do not despair of the expected blessing. Do not abandon the hope set before you. Do not foolishly say to yourself, "I have drawn near frequently, I have gained absolutely nothing, I have wept and received nothing, I have made my requests but not been accepted, for nothing I asked for has been accomplished." Instead, think this way: He who is the universal storehouse knows our situation better than we do, since He measures out to each person what is due and suitable to him. You sometimes ask for what is beyond your measure. You wish to receive things of which you are not yet worthy. The Giver Himself knows the right time for His gifts. Earthly fathers do not immediately and without discernment fulfill the desires of their sons. They often delay despite their children's asking, not because they have a stingy hand, nor because they are simply considering what is pleasant to those making requests, but because they are thinking about what is useful and necessary for their children's good conduct. How then will that rich and generous Giver neglect to properly accomplish for people what they pray for, unless, of course and without any doubt, He knows it would not be for their benefit to receive what they ask? We must therefore offer our prayers to God with knowledge as well as with persistence. Even if there is some delay in answering your requests, continue patiently like the vineyard workers, being fully assured that what is gained without effort and easily won is usually despised, whereas what is gathered through labor is a more pleasant and lasting possession.

And now come, and let us transfer to the truth what was shown in the form of a parable. Be urgent in prayer; draw near to God Who loves to be kind; and that very constantly. And if you see that the gift of grace is delayed, yield not to weariness: despair not of the expected blessing: abandon not the hope set before you; nor further foolishly say within yourself, 'I have drawn near frequently; I have gained absolutely nothing; I have wept, and received not; I have supplicated, but not been accepted: for of all I asked, nothing has been accomplished.' Rather think thus within yourself, that He Who is the universal treasure house better knows our state than we do, in that He weighs to every man what is due and suitable to him. You ask sometimes what is beyond your measure; you wish to receive those things of which you are not yet worthy. The Giver Himself knows the time suitable for His gifts. Earthly fathers do not immediately and without discretion fulfil the desire of their sons: but often delay in spite of their asking, and that not because they have a grudging hand, nor again because they regard (merely) what is pleasant to the petitioners, but as considering what is useful and necessary for their good conduct. And how will that rich and bounteous Giver neglect the duo accomplishment for men of what they pray for, unless of course, and without all doubt, He knows that it would not be for their benefit to receive what they ask? We must therefore offer our prayers to God with knowledge, as well as with assiduity: and even though there be some delay in your requests, continue patiently with the vineyard workers, as being well assured that what is gained without toil, and readily won, is usually despised: whereas that which is gathered with labour is a more pleasant and abiding possession.

But perhaps you say to this: 'I draw near frequently, making requests, but the harvest from it has remained far away. I am not lazy in my prayers, but persistent and very insistent: who will assure me that I shall receive? Who is my guarantee that I shall not labor in vain?' "Therefore I also say to you"—and it is the Giver of divine gifts who himself comes forward and speaks—"I also say to you, Seek, and you shall find; knock, and it shall be opened to you: for everyone that asks receives; and he who seeks finds: and whoever knocks, it shall be opened to him." In those words, "I say to you" has the full force of an oath—not that God is false, even if the promise is not accompanied by an oath, but to show that their lack of faith was groundless, he sometimes confirms his hearers by an oath. For the Savior is also found in many places introducing his words by saying, "Verily, truly, I say to you." Since he makes this very promise on oath, it is not free from guilt to disbelieve it.

But perchance to this you say; 'I draw near frequently, making requests; but the vintage therefrom has wandered far away. I am not slothful in supplications, but persevering and very importunate: who will assure me that I shall receive? who is my security that I shall not labour in vain?' "Therefore I also say to you;" and it is the Bestower of divine gifts Who Himself enters, and speaks;—-"I also say to you, Seek, and you shall find; knock, and it shall be opened to you: for every one that asks receives; and he who seeks finds: and whosoever knocks, it shall be opened to him." In those words, "I say to you" has the full force of an oath: not that God is false, even though the promise be not accompanied with an oath; but to show that the littleness of their faith was groundless, He sometimes confirms His hearers by an oath. For the Saviour is also found in many places prefacing His words by saying, "Verily, truly, I say to you." As therefore He makes this very promise on oath, it is not a thing free from guilt to disbelieve it.

In telling us to seek, He commands us to work hard, for through hard work what we need is always, one might say, found—especially when it's something we should possess. Someone who knocks not just once but repeatedly strikes the door with his hand or perhaps with a stone, so that the master of the house, unable to bear the annoyance of the knocking, will open it even unwillingly. Learn, therefore, even from what happens among us, the way to obtain what benefits you. Knock, be persistent, ask. This is how everyone who asks anything from God must act, for wise Paul writes, "Pray without ceasing." We need urgent prayer because many turmoils of worldly affairs surround us. That many-headed serpent greatly troubles us, entangling us sometimes in unexpected difficulties to drag us down to degradation and manifold sin. Besides this, there is also the inborn law of lust lurking in our fleshly members and warring, as Scripture says, "against the law of our mind." Finally, the enemies of true doctrine—the impure and polluted gangs of heretics—oppose those who wish to hold correct beliefs. Constant and earnest prayer is therefore necessary. Soldiers need arms and weapons of war to overcome those arrayed against them, and for us prayer serves this purpose, "for our weapons," as Scripture says, "are not carnal, but mighty to God."

In telling us therefore to seek, He bids us labour: for by labour, that which is needed is always, so to say, found; especially when it is something fit for us to possess. He who knocks, not once merely, but again and again, rattles the door with his hand, it may be, or with a stone, so that the master of the house, unable to endure the annoyance of the knocks, will open it even against his will. Learn therefore, even from what happens among us, the way to gain that which is to your profit. Knock, be urgent, ask. So must all act who ask any thing of God: for wise Paul writes, "Pray without ceasing." We are in need of urgent prayer, because many are the turmoils of worldly matters which encircle us around: for that many headed serpent greatly distresses us, involving us sometimes in unexpected difficulties, that he may humble us to baseness and manifold sin: and, besides this, there is also the inbred law of voluptuousness lurking in our fleshly members, and warring, as Scripture says, "against the law of our mind:" and lastly, the enemies of the doctrines of truth, even the impure and polluted gangs of heretics, oppose those who wish to hold correct opinions. Constant and earnest prayer therefore is necessary. For arms and the implements of warfare are needed for soldiers, that they may be able to overcome those who are drawn up against them: and for us prayer, "for our weapons," as Scripture says "are not carnal, but mighty to God."

And we should also add this, which in my opinion is more than enough to urge us on to prayer. The Savior and Lord of all is seen again and again spending the night in prayer. And when He was about to undergo His saving passion on the precious cross, He knelt down and prayed, saying, "Father, if it be possible, let this cup pass from Me." Was this because Life was afraid of death? Was it because there was no escape for Him from the trap, no deliverance from the snare, since the power of the Jews was greater than His own? How is it not completely outrageous to think or say such things? He was by physis God and the Lord of powers, even though He took the form of a human being like us. He willingly took upon Himself the suffering on the cross, because He was the helper of us all. What need was there then for prayer? It was so that we might learn that prayer is fitting and full of benefits, and that we must persist in it whenever temptation comes upon us and the cruelty of enemies presses on us like a wave.

And this too we ought to add, as being in my opinion amply sufficient to quicken us to prayer. The Saviour and Lord of all is seen again and again passing the night in prayer. And when too He was about to undergo His saving passion upon the precious cross, He knelt down and prayed, saying; "Father, if it be possible, let this cup pass from Me." Was this because Life was afraid of death? Was it because there was no escape for Him from the net, no deliverance from the snare, in that the hand of the Jews was mightier than His power? And how is it not altogether abominable to think or speak thus? He was by nature God, and the Lord of powers, even though He was in form like to us. Of His own will He took upon Him the suffering upon the cross, because He was the helper of us all. What need was there then of prayer? It was that we might learn that supplication is becoming and full of benefits, and that we must be constant in it whenever temptation befal, and the cruelty of enemies press upon us like a wave.

To put it another way: for a human being to speak with God is a very great honor to human nature. And we do this in prayer, being commanded to address the Lord as Father, for we say, Our Father. But if He is a Father, then He necessarily both loves and generously cares for His sons, and of course honors them, and considers them worthy of mercy. Therefore draw near in faith with perseverance, being fully confident that Christ listens to those who ask earnestly: by Whom and with Whom, to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.

And to put it in one more light; for man to converse with God is a very great honour to human nature. And this we do in prayer, being commanded to address the Lord as Father; for we say, Our Father. But if He be a Father, necessarily He both loves and generously cherishes His sons, and honours them of course, and counts them worthy of indulgence. Draw near therefore in faith with perseverance, as being well assured that to those who ask urgently Christ bows His ear: by Whom and with Whom, to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.

Which of you, if your son asks for bread, will give him a stone? Or if he asks for a fish, will you give him a serpent instead? If he asks for an egg, will you give him a scorpion? If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give a good spirit to those who ask Him?

11:11-13. And which of you that shall ask his father bread, will he offer him a stone? or if he ask of him a fish, will he for a fish offer him a serpent? If he ask an egg, will he offer him a scorpion? If you therefore, who are evil, know how to give good gifts to your children; how much more shall the heavenly Father give a good spirit to them that ask Him?

To love instruction and be eager to listen is fitting for saints. Those who have this mindset must, I say, remember and store up in the treasury of their heart whatever has been spoken by those who are skilled in teaching right doctrine and who make it their study to competently instruct people in the truth. For this is both profitable to them for their spiritual progress and, moreover, it brings joy to the teacher, just as seed also gladdens the farmer when it sprouts, having been well placed in the furrow and having escaped becoming food for birds. You therefore remember that at our last meeting we spoke to you about the duty of praying without ceasing and making supplication continually in offering our requests to God, and that we must not give in to any smallness of spirit, nor grow weary at all, even if He delays His gift somewhat, considering that He knows whatever is for our benefit, and that the proper time for His gifts is not forgotten by Him.

TO love instruction and be fond of hearing becomes saints: but those who are thus minded must, I say, keep in remembrance, and store up in the treasure-house of their heart, whatsoever has been spoken by those who are skilful in teaching right doctrine, and whose study it is ably to initiate men in the truth. For this is both profitable to themselves for their spiritual improvement; and besides, it rejoices the teacher, just, for instance, as the seed also gladdens the husbandman when it springs up, as having been well covered in the furrow, and escaped being the food of birds. You therefore remember that at our last meeting we addressed you on the duty of praying without ceasing, and making supplication continually in offering our requests to God: and that we must not give way to any littleness of soul, nor at all grow weary, even though He somewhat delay His gift, considering that He knows whatsoever is to our benefit, and that the fitting season for His bounties is not forgotten by Him.

And in today's gospel lesson, the Savior again teaches another point that is very useful for our instruction. What is this point? Come, let me explain it to you as to sons. We sometimes approach our generous God, offering Him requests for various things according to each person's desire. But we often do this without discernment or careful thought about what truly benefits us and what, if granted by God, would actually be a blessing—and what would harm us if we received it. Instead, driven by the thoughtless impulse of our imagination, we fall into desires that are full of destruction and that push the souls of those who have them into the snare of death and the traps of hell. So when we ask God for anything like this, we will certainly not receive it. In fact, we are offering a request that deserves only to be laughed at. But why won't we receive it? Is the God of all things tired of giving us gifts? Absolutely not. Then why, someone might ask, won't He give, since He is generous in giving? Let us learn from Him. Or rather, you have already heard Him saying here, "What man is there among you who, if his son asks for bread, will give him a stone?" He says, understand the meaning of what I am saying through an image or clear example taken from what happens among you. You are the father of children. You have within you the strong impulse of natural affection toward them. You want to help them in every way. So when one asks you for bread, He says, you give it without delay and with pleasure, knowing well that he is asking you for healthy food. But when a little child who does not yet understand how to recognize what he sees, nor what purpose the various objects around us serve, asks for stones to eat out of ignorance, do you give them to him? Or rather, don't you make him stop wanting something that would harm him?

And in to-day's lesson from the gospel, the Saviour again teaches another point most useful for our edification. And what this is, come, that we may declare it as to sons. We sometimes draw near to our bounteous God, offering Him petitions for various objects, according to each one's pleasure: but occasionally without discernment, or any careful examination what truly is to our advantage, and if granted by God would prove a blessing; and what would be to our injury if we received it. Rather, by the inconsiderate impulse of our fancy, we fall into desires replete with ruin, and which thrust the souls of those that entertain them into the snare of death and the meshes of hell. When therefore we ask of God ought of this kind, we shall by no means receive it: on the contrary, we offer a petition fit only for ridicule. And why shall we not receive it? Is the God of all weary of bestowing gifts upon us? By no means. Why then, some one forsooth may say, will He not give, since He is bounteous in giving? Let us learn of Him; or rather, you have already heard Him here saying, What man is there of you, whom if his son ask bread, will he give him a stone? Understand, he says, by an image or plain example taken from what happens among you, the meaning of what I say; You are the father of children; you have in you the sharp spur of natural affection towards them; in every way you wish to benefit them: when therefore, He says, one asks of you bread, without delay and with pleasure you give it, as knowing well that he seeks of you wholesome food. But when, from want of understanding, a little child that knows not yet how to distinguish what it sees, nor moreover what is the service and use of the various objects that fall in our way, asks for stones to eat, do you, He says, give them, or rather do you not make him desist from any such desire as would be to his injury?

And the same reasoning applies to the serpent and fish, and the egg and scorpion. If he asks for a fish, you will grant it. But if he sees a serpent and wants to grab it, you will hold back the child's hand. If he wants an egg, you will offer it right away and encourage his desire for such things, so that the infant may grow to maturity. But if he sees a scorpion crawling around and runs after it, thinking it is something pretty, and being ignorant of the harm it can do, you will naturally stop him and not let him be injured by the dangerous creature. So when He says, "You who are evil"—by which He means you whose mind is capable of being influenced by evil, and not consistently inclined to good like the God of all—"you know how to give good gifts to your children: how much more shall your heavenly Father give a good spirit to those who ask Him?" And by "a good spirit" He means spiritual grace, for this is good in every way, and if a person receives it, he will become most blessed and worthy of admiration.

And the same reasoning holds good of the serpent and fish, and the egg and scorpion. If he ask a fish, you will grant it: but if he see a serpent, and wish to seize it, you will hold back the child's hand. If he want an egg, you will offer it at once, and encourage his desire after things of this sort, that the infant may advance to riper age: but if he see a scorpion creeping about, and run after it, imagining it to be something pretty, and as being ignorant of the harm it can do, you will, I suppose, of course stop him, and not let him be injured by the noxious animal. When therefore He says, "You who are evil;" by which He means, you whose mind is capable of being influenced by evil, and not uniformly inclined to good like the God of all; "you know how to give good gifts to your children: how much more shall your heavenly Father give a good spirit to them that ask Him? And by "a good spirit' 1 He means spiritual grace: for this in every way is good, and if a man receive it, he will become most blessed, and worthy of admiration.

Our heavenly Father is very ready to give us gifts, so that if anyone is denied what he asks for, the fault is his own. He is asking, as I said, for what God will not give. For God wants us to be holy and blameless, and to advance uprightly and boldly in every good work—walking apart from everything that defiles us, from the love of fleshly pleasure, and rejecting the anxieties of worldly pursuits. He wants us not to involve ourselves in worldly business, not to live recklessly and carelessly, not to delight in unruly pleasures, and not to practice a dissolute way of life. Instead, we should desire to live well and wisely, in accordance with God's commands, making the law He gave us the rule of our conduct, and being earnest in pursuing whatever leads chiefly to our edification. If, then, you wish to receive anything of this kind, draw near with joy, for our Father who is in heaven, because He loves virtue, will readily listen to you.

Most ready therefore is our heavenly Father to bestow gifts upon us: so that whosoever is denied what he asks, is himself the cause of it: for he asks, as I said, what God will not give. For God wishes us to be holy and blameless, and to advance uprightly and boldly in every good work; walking apart from every thing that defiles, and from the love of fleshly pleasure, and rejecting the anxieties of worldly pursuits; not involving ourselves in worldly business; not living profligately and carelessly; not delighting in unruly pleasures; nor moreover practising a dissolute mode of life; but desiring to live well and wisely, and in accordance with God's commands, making tho law which He gave us the regulator of our conduct, and earnest in tho pursuit of whatever tends chiefly to our edification. If therefore you wish to receive ought of this kind, draw near with joy: for our Father Who is in heaven, because He loves virtue, will readily incline His car.

Examine your prayer carefully. If you ask for anything that will make you a lover of God, God, as I said, will grant it. But if it is anything unreasonable or able to harm you, He will hold back His hand. He will not give you what you wish for, so that He neither gives anything harmful—for this is completely foreign to His nature—nor lets you hurt yourself by receiving it. Let me explain how this works by bringing forward some examples. When you ask for wealth, you will not receive it from God. Why? Because it separates a person's heart from Him. Wealth produces pride, self-indulgence, and the love of pleasure, and brings people down into the traps of worldly desires. One of our Lord's disciples taught us this, saying, "Where do wars come from, and where do quarrels among you come from? Don't they come from your lusts that wage war in your members? You desire and do not have. You seek and do not find. You ask and do not receive, because you ask with wrong motives, so that you may spend it on your pleasures." When you ask for worldly power, God will turn His face away, for He knows it is extremely harmful to those who possess it. Accusations of oppression constantly attach themselves to those who have worldly power. Those who are placed in positions of temporal authority are usually proud, unrestrained, and boastful. When you ask for someone to perish or be subjected to unbearable torments because they have annoyed or troubled you in some way, God will not grant it. He wants us to be patient in mind, not to repay anyone evil for evil, but to pray for those who rob us, to do good to those who harm us, and to be imitators of His kindness. This is why Solomon was praised. When offering prayers to God, he said, "Give Your servant a heart to hear and to judge Your people righteously." And it pleased the Lord that Solomon asked for this. What did God, who loves virtue, say to him? "Because you have not asked for many days for yourself, nor asked for the lives of your enemies, but have asked for understanding and the ability to hear judgment—see, I have done what you said. See, I have given you a heart that is prudent and wise."

Examine therefore your prayer: for if you ask ought by receiving which you will become a lover of God, God, as I said, will grant it: but if it be any thing unreasonable, or that is able to do you an injury, He will withhold His hand: He will not bestow the wished-for object; in order that neither He may give nothing of an injurious nature,—-for this is completely alien from Him,—-nor let you harm yourself by receiving it. And let me explain how: for which purpose I shall bring forward examples. When you ask for wealth, you will not receive it of God: and why? Because it separates the heart of man from Him. Wealth begets pride, voluptuousness, and the love of pleasure, and brings men down to the pitfalls of worldly lusts. And so one of the disciples of our Lord has taught us, saying; "Whence are there wars, and whence quarrels among you? Is it not hence; from your lusts, that war in your members? You lust, and have not: you seek, and find not: you ask, and receive not, because you ask wickedly, that you may spend it on your pleasures." When you ask worldly power, God will turn away His face: for He knows that it is a most injurious thing to those who possess it. For constantly, so to speak, charges of oppression attach themselves to those who possess worldly power: and those are for the most part proud, and unbridled, and boastful, who are set in temporal dignities. When you ask for any to perish, or be exposed to inevitable tortures, because they have annoyed or molested you in any way, God will not grant it. For He wills us to be long-suffering in mind: and not to requite any one with evil for evil, but to pray for those who spoil us: to do good to those who injure us, and be imitators of His kindness. For this reason Solomon was praised; for when offering up prayers to God, he said: "And you shall give Your servant a heart to hear, and to judge Your people righteously." And it pleased the Lord that Solomon asked this thing. And what did God, Who loves virtue, say to him? "Because you have not asked for you many days: nor have asked the lives of your enemies; but have asked for you understanding, and to hear judgment: see! I have done what you said: see! I have given you a heart prudent and wise."

You should therefore ask for spiritual gifts to be given to you abundantly and without limit. Ask for strength, so that you may be able to resist every fleshly desire with courage. Ask God for freedom from greed; for long-suffering; for gentleness; and for patience, which is the mother and nurse of all good things. Ask for calmness of temper; for self-control; for a pure heart; and ask also for the wisdom that comes from Him. These things He will give readily: these save the soul; these produce in it that better beauty, and stamp upon it God's image. This is the spiritual wealth; the riches that never have to be abandoned: these prepare for us the inheritance of the saints, and make us members of the company of the holy angels; these perfect us in godliness, and swiftly lead us onward to the hope of eternal life, and make us heirs of the kingdom of heaven, through the help of Christ, the Savior of us all; through Whom, and with Whom, to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

You, therefore, should ask the bestowal without stint of spiritual gifts. Ask strength, that you may be able manfully to resist every fleshly lust. Ask of God an uncovetous disposition; long suffering; gentleness; and the mother and nurse of all good, I mean, patience. Ask calmness of temper; continence; a pure heart; and further, ask also the wisdom that comes from Him. These things He will give readily: these save the soul: these work in it that better beauty, and imprint in it God's image. This is the spiritual wealth; the riches that has never to be abandoned: these prepare for us the lot of the saints, and make us members of the company of the holy angels; these perfect us in piety, and rapidly load us onward to the hope of eternal life, and make us heirs of the kingdom of heaven, by the aid of Christ, the Saviour of us all; by Whom, and with Whom, to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.

He was casting out a mute demon, and when the demon left, the mute person spoke. The crowds were amazed, but some of them said, "He casts out demons through Beelzebub, the prince of demons." Others, testing Him, demanded from Him a sign from heaven. But knowing their thoughts, He said to them, "Every kingdom divided against itself is laid waste, and a house divided against a house falls. If Satan is also divided against himself, how will his kingdom stand? You say this because you claim that I cast out demons through Beelzebub."

11:14-18. And He was casting out a dumb devil: and it came to pass, when the devil was gone out, the dumb spoke. And the multitudes wondered: but some of them said, He casts out devils through Beelzebub, the prince of the devils: and others tempting, sought of Him a sign from heaven. But He, knowing their thoughts, said to them; Every kingdom divided against itself is laid desolate: and a house against a house falls. And if Satan also be divided against himself how shall his kingdom stand? Because you say that 1 cast out devils through Beelzebub.

I have been very jealous for the Lord, as Scripture says, and I too would say the same, focusing careful attention on the Gospel lessons set before us: Israel's raging tongue was bold and unrestrained in its insults, ruled by harsh and uncontrollable anger, and overcome by relentless envy. For consider how they were, so to speak, even gnashing their teeth at Christ, the Savior of all, because He made the crowds marvel at His many divine and astounding miracles, and because the very demons cried out at His ineffable and godlike power and authority. And this, I think, was what David celebrated when he addressed Him: "Through the greatness of your power shall Your enemies be found liars to You."

"I HAVE been very jealous for the Lord," as Scripture says; and I too would say, fixing an accurate attention upon the lessons from the Gospel set before us, that the frantic tongue of Israel was bold and unbridled in insult, tyrannized over by harsh and unrestrainable wrath, and vanquished by unappeasable envy. For consider how, so to speak, they were even gnashing their teeth at Christ, the Saviour of all, because He made the multitudes wonder by His many divine and astonishing miracles; and because the very devils cried out at His ineffable and godlike power and authority. And this, I suppose, was what was celebrated by David when thus addressing Him: "Through the greatness of your power shall Your enemies be found liars to You."

But the reason why those who warred against His glory acted this way is clearly taught by this lesson. "There was brought to Him one who was possessed with a dumb devil." Now dumb devils are, so to speak, difficult for anyone whatsoever among the saints to rebuke; they are more obstinate than any other kind and excessively audacious. But there was nothing difficult for the all-powerful will of Christ, the Savior of us all. For He immediately set the man who was brought to Him free from the wicked and impure devil, and the one whose tongue had previously been closed by door and lock once again poured forth his customary speech. For we say that he is called dumb in this passage as being without tongue, that is, without speech. And when this wonderful act was accomplished, the crowd extolled Him with praises and hastened to crown the worker of the miracle with godlike honor. But certain of them, it says, being Scribes and Pharisees, with hearts intoxicated with pride and envy, found in the miracle fuel for their disease; and not only did they not praise Him, but they turned to the very opposite. For having stripped Him of the godlike deeds He had performed, they assigned almighty power to the Devil and made Beelzebub the source of Christ's might. "For by him," they said, "He casts out devils." And others being afflicted, so to speak, with a related wickedness, and running without discernment into a disgraceful forwardness of speech, and being stung by similar goadings of envy, required, it says, to see from Him a sign from heaven; calling out, as it were, and saying, "Even if You have expelled from a man a bitter and malicious demon, that as yet

But the reason for which those who warred against His glory thus acted, this lesson plainly teaches us. "There was brought to Him one who was possessed with a dumb devil." Now dumb devils are, so to speak, difficult for any one whatsoever of the saints to rebuke; and are more obstinate than any other kind, and excessively audacious. But there was nothing difficult to the all-powerful will of Christ, the Saviour of us all. For He immediately set the man who was brought to Him tree from the wicked and impure devil; and he whose tongue had before been closed by door and lock, once again poured forth his customary speech. For we say that he is called dumb in this passage as being without tongue, that is, without speech. And upon the accomplishment of this wonderful act, the multitude extolled Him with praises, and hastened to crown the worker of the miracle with godlike honour. But certain of them, it says, being Scribes and Pharisees, with hearts intoxicated with pride and envy, found in the miracle fuel for their malady; and not only did they not praise Him, but betook themselves to the very opposite. For having stripped Him of the godlike deeds He had wrought, they assigned to the Devil almighty power, and made Beelzebub the source of Christ's might. "For by him, they said, He casts out devils," And others being afflicted, so to speak, with a kindred wickedness, and running without discernment into a disgraceful forwardness of speech, and being stung by the like goadings of envy, required, it says, to see of Him a sign from heaven; calling out, as it were, and saying, 'Even if You have expelled from a man a bitter and malicious demon, that as yet

This is no great achievement, nor is it worthy of amazement. What has been done so far is no proof of divine power. We see nothing yet that equals the miracles of ancient times. Show us some deed that is undoubtedly accomplished by power from above. Moses made the people cross over after causing the sea between them to become walkable: the waters were piled up like a wall. He struck the rock with his rod and made it the source of rivers, so that fountains burst forth from the hard stone. Similarly, Joshua, his successor, made the sun stand still in Gibeon and the moon in the valley of Aijalon. He put restraints on the streams of the Jordan. But You show no such deed as these. You cast out a devil: this authority the prince of the devils, even Beelzebub, grants to men. You borrow from him the power to do those things that create wonder in uneducated and ignorant people. Such were their perverse criticisms. For the fact that they wanted to ask for a sign from heaven proves nothing other than that they held such thoughts as these about Him.

is no such great matter, nor worthy of admiration. What as yet is done is no proof of divine ability. We see nothing as yet equal to the miracles of old. Show us some deed of which there is no doubt of its being wrought by power from above. Moses made the people pass over, having caused the sea that was between to become capable of being walked upon: the waters were piled up like a wall. He smote the rock with his rod, and made it the mother of rivers, so that fountains burst forth from the flinty stone. Likewise also Jeshua, his successor, made the sun stand still in Gibeon, and the moon in the valley of Arnon. He laid bonds on the streams of Jordan. But You show no such deed as these. You cast out a devil: this authority the prince of the devils, even Beelzebub, grants to men. Of him You borrow the power of doing those things, which in unlearned and ignorant people beget wonder.' Such were their froward fault-findings. For the fact of their wishing to ask a sign from heaven proves nothing else than that they entertained such thoughts as these respecting Him.

What did Christ say to these things? First, He proves Himself to be God by knowing even what was secretly whispered among them, for He knew their thoughts. It is an act that belongs entirely to God to be able to know what is in the mind and heart, and even what is spoken anywhere by people in secret. To draw them away from such a stubborn crime, He says, "Every kingdom divided against itself is laid desolate, and a house against a house falls. And if Satan is divided against himself, how shall his kingdom stand?" He could well have said to those who spoke such foolish things about Him: You depart from the right way. You truly err and are without doubt ignorant of My nature. The greatness of My power and the splendor of My glory are unperceived by you. Moses was a servant; I am Lord. He was the minister of the law, but I am the legislator, for I am by physis God. He was the minister of the signs, but I am the doer of them and the worker of the miracles. I divided the sea. It was the work of My power that the waters were divided and the people passed over. I displayed the flint stone as the mother of rivers. I made the sun stand still in Gibeon, and the might of My commands stopped the moon in the valley of Arnon. It was I who laid bonds on the streams of Jordan. Had He used words such as these, however, it is perhaps not unlikely that they would have conceived in them an even more violent flame of envy, for they would at once have said, "He exalts Himself above the glory of the saints. He boasts Himself over the illustrious patriarchs, who He says were nothing. He appropriates to Himself their glory." And they would have added to these other words, which in unlearned persons would have given occasion for wickedness toward Him.

And what said Christ to these things? First, indeed, He proves Himself to be God, by knowing even that which was secretly whispered among them: for He knew their thoughts. And it is an act that altogether belongs to God, to be able to know what is in the mind and heart, and even what is spoken anywhere by men secretly. To draw them away then from so obdurate a crime, He says, that "Every kingdom divided against itself is laid desolate: and a house against a house falls. And if Satan be divided against himself, how shall his kingdom stand? For He well might have said to those who babbled thus foolishly about Him, You depart from the right way: truly you err, and without doubt are ignorant of My nature. The greatness of My might, and the splendour of My glory, is unperceived by you. Moses was a servant: I am Lord. He was the minister of the law: but I the legislator; for I am by nature God. He was the minister of the signs; but I the doer of them, and the worker of the miracles. I divided the sea: it was the work of My power, that the waters were divided, and the people passed over: I displayed the flint stone as the mother of rivers. I made the sun stand still in Gibeon, and the might of My commands stayed the moon in the valley of Arnon. It was I Who laid bonds on the streams of Jordan. Had He, however, used words such as these, it is perhaps not improbable to imagine that they would have conceived in them a yet more violent flame of envy: for they would at once have said, 'He exalts Himself above the glory of the saints: He boasts Himself over the illustrious patriarchs, who, He says, were nothing: He appropriates to Himself their glory.' And they would have added to these other words, which in unlearned persons would have given occasion for wickedness towards Him.

Very wisely, therefore, He sets these things aside and turns to arguments drawn from ordinary matters, yet which carry the force of truth in them. "For every kingdom," He says, "divided against itself becomes desolate; and every house against a house falls; and if Satan is divided against himself, how shall his kingdom stand?" For what establishes kingdoms is the loyalty of subjects and the obedience of those under royal authority. And houses are established when those who belong to them do not oppose one another in any way, but instead agree in both will and action. So I suppose this would also establish the kingdom of Beelzebub, if he had decided to refrain from everything opposed to himself. How then does Satan cast out Satan? It follows, then, that demons do not leave people of their own choice, but withdraw unwillingly. Satan, He says, does not fight against himself. He does not rebuke his own followers. He does not allow himself to harm his own servants. On the contrary, he supports his kingdom. It remains, therefore, for you to understand that I crush Satan by divine power.

Very wisely therefore, omitting these things, He proceeds to arguments, drawn indeed from common things, but which have the force of truth in them; "For every kingdom," He says, "divided against itself, becomes desolate; and every house against a house, falls: and if Satan be divided against himself, how shall his kingdom stand?" For that which establishes kingdoms is the fidelity of subjects, and the obedience of those under the royal sceptre: and houses are established when those who belong to them in no way whatsoever thwart one another, but, on the contrary, accord both in will and deed. And so I suppose it would establish the kingdom too of Beelzebub, had he determined to abstain from every thing contrary to himself. How then does Satan cast out Satan? It follows then that devils do not depart from men of their own accord, but retire unwillingly. Satan, He says, does not fight with himself. He does not rebuke his own satellites. He does not permit himself to injure his own armour-bearers. On the contrary, he aids his kingdom. It remains, therefore for you to understand, that I crush Satan by divine power.

This is how we who believe in Him and have distanced ourselves far from the wickedness of the Jews must be convinced. For what is impossible at all for that almighty right hand? Or what is great and difficult for Him, who can accomplish everything by His will alone? He who established the heavens and founded the earth, who is the Creator of all, who is perfect power—how can He be in need of Beelzebub? What unspeakable thoughts! What intolerable wickedness! A foolish people without understanding! One may very justly say of the Israelites, "They have eyes, and see not: they have ears, and hear not." For though they were eyewitnesses of the wonderful deeds performed by Christ and by the holy prophets, and heard of them and knew them long before, they nevertheless remained hardened and stubborn. Therefore "they eat the fruit of their way," as Scripture says. But let us be diligent in praising Christ with endless praises; for in this way we shall be heirs of the kingdom of heaven, by the gift of Christ himself: by whom, and with whom, to God the Father be praise and dominion with the Holy Spirit, for ever and ever, Amen.

So must we be persuaded who believe in Him, and have departed far away from the wickedness of the Jews. For what is at all impossible to that Almighty right hand? Or what is great and difficult to Him, Who can accomplish every thing by His will alone? He Who established the heavens, and founded the earth, Who is the Creator of all, Who is perfect power, how can He be in need of Beelzebub? Oh, thoughts never to be spoken! Oh, wickedness never to be endured! A people foolish and without understanding! Very justly may one say of the Israelites, "They have eyes, and see not: they have ears, and hear not." For though they were spectators of the wonderful deeds wrought by Christ, and by the holy prophets, and heard of them, and knew them long before, nevertheless they continued obdurate and intractable. Therefore "they eat the fruit of their way," as Scripture says. But let us be earnest in extolling Christ with endless praises; for thus shall we be heirs of the kingdom of heaven, by the gift of the same Christ: by Whom, and with Whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen.

Here ends the first portion of the Explanation of the Evangelist Luke, by Saint Cyril, Patriarch of Alexandria, containing eighty sermons.

Here ends the first portion of the Explanation of the Evangelist Luke, by the holy Cyril, Patriarch of Alexandria; containing eighty Sermons.

Blessed be God forever, and may His Name be praised for all generations.

Blessed be God for ever; and praised be His Name for generations.

Glory be to the Father, and to the Son, and to the Holy Spirit, now and always, and forever and ever. Amen and Amen.

Glory be to the Father, and to the Son, and to the Holy Spirit, now and always, and for ever and ever, Amen and Amen.

This text was transcribed by Roger Pearse, Ipswich, UK, in 2008. All material on this page is in the public domain—copy freely.

This text was transcribed by Roger Pearse, Ipswich, UK, 2008. All material on this page is in the public domain – copy freely.

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Greek text is rendered using unicode.