Commentary on the Gospel of Luke — Sermons 99-109

Jesus traveled through towns and villages teaching as He made His way toward Jerusalem. Someone asked Him, "Lord, are only a few people going to be saved?" He replied, "Make every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able to, once the master of the house gets up and shuts the door. Then you will stand outside knocking at the door, saying, 'Lord, open the door for us.' But He will answer, 'I don't know where you come from.' Then you will say, 'We ate and drank with You, and You taught in our streets.' But He will reply, 'I tell you, I don't know where you come from. Go away from me, all you evildoers.' There will be weeping and grinding of teeth when you see Abraham, Isaac, Jacob, and all the prophets in the kingdom of God, but you yourselves thrown out. People will come from east and west and north and south, and will take their places at the feast in the kingdom of God. Indeed, there are those who are last who will be first, and first who will be last."

13:22-30. And He went about among the cities and villages teaching; and journeyed towards Jerusalem. And one said unto Him, Lord, are they few that be saved? And He said unto them; Strive to enter in at the strait door: for many, I say unto you, will seek to enter in, and shall not be able, directly that the master of the house arises, and shuts the door: and you begin to stand outside, and to knock at the door, saying, Lord, open to us; and He shall answer and say unto you, I know you not whence you are. Then you will begin to say, We have eaten and drunk in Your presence, and You have taught in our streets: and He will say, I tell you, I know you not, whence you are; depart from me, all you workers of iniquity. There shall be weeping and gnashing of teeth, when you shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves cast out. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down to meat in the kingdom of God. And lo! there are last that shall be first, and first that shall be last.

A ship is guided to the right port by its rudder, but the word of God steers the human soul and leads it without error to everything necessary for salvation. One of the holy prophets spoke of this: "Take with you words"—namely, those inspired by the Holy Spirit. No sensible person would claim this means the words of the worldly wise. Their words lead people to the pit of destruction by introducing polytheism to the world and by inciting carnal pleasure and desire for the world's empty distractions. But God's words show us the path to a better life and create in us an eagerness that makes us gladly move forward in performing all those things through which we become partakers of eternal life.

A SHIP is guided to the right port by means of the helm; but the word of God pilots the soul of man, and leads him without risk of error to every thing that is necessary for salvation. For so spoke one of the holy prophets; "Take with you words:" even those which are inspired by the Holy Spirit: for no man of sense will say, that it means the words of the wise of this world. For their words lead men unto the pit of destruction, by bringing polytheism into the world, and by inciting unto carnal pleasure, and to the desire of the world's vain distractions: but the words of God point out the pathway to a better life, and beget in us an earnestness which makes us cheerfully advance unto the duty of performing all those things, by means of which we are made partakers of eternal life.

Let us therefore listen to the Savior's words, which He addressed to those who wanted to learn whether few are saved. The Savior answered them, "Strive to enter in by the strait door." Now this reply may perhaps seem to wander from the scope of the question. For the man wanted to learn whether few are saved, but He described to him the way by which he himself might be saved, saying, "Strive to enter in by the strait door." What reply then do we make to this objection? We answer as follows: it was the custom of our common Savior Christ to meet His questioners not according to what might seem good to them, but with regard to what was useful and necessary for His hearers. And this He especially did when anyone wanted to learn what was superfluous and unedifying. For what good was there in wishing to learn whether many or few are saved? What benefit resulted from it to the hearers? On the contrary, it was a necessary and valuable thing to know in what way a man may attain salvation. He is purposely silent therefore with respect to the useless question that had been asked Him, but proceeds to speak of what was essential, namely, of the knowledge necessary for the performance of those duties by which men can enter in at the strait and narrow door. For this He has also taught us in another place, saying, "Enter in at the strait door, for wide is the door and broad is the way that leads to destruction, and many are they that go in thereby. For strait is the door and narrow is the way that leads to life, and few are they that find it."

Let us listen therefore to the Saviour's words, which He addressed unto those who wanted to learn, whether they be few who are saved: and to whom the Saviour answered, "Strive to enter in by the strait door." Now this reply may seem perhaps, to wander from the scope of the question. For the man wanted to learn, whether they be few who are saved: but He described unto him the way whereby he might be saved himself, saying, "Strive to enter in by the strait door." What reply then do we make to this objection? We answer as follows; that it was the custom of our common Saviour Christ to meet His questioners, not of course according to what might seem good to them, but as having regard to what was useful and necessary for His hearers. And this He especially did when any one wanted to learn what was superfluous and un-edifying. For what good was there in wishing to learn, whether there be many or few that be saved? What benefit resulted from it to the hearers? On the contrary it was a necessary and valuable thing to know in what way a man may attain to salvation. He is purposely silent therefore with respect to the useless question which had been asked Him, but proceeds to speak of what was essential, namely, of the knowledge necessary for the performance of those duties by which men can enter in at the strait and narrow door. For this He has also taught us in another place, saying; "Enter in at the strait door: for wide is the door, and broad is the way that leads to destruction, and many are they that go in thereby. For strait is the door, and narrow is the way that leads unto life, and few are they that find it."

Now I consider it my duty to explain why the door through which a person enters into life is narrow. Anyone who wishes to enter must first and foremost possess a correct and uncorrupted faith, and second, a blameless moral character that is beyond reproach, measured by the standard of human righteousness. The prophet David also says this very well when he prays to God: "Judge me, O Lord, according to my righteousness; and according to my innocency requite me." The innocence and righteousness of the holy angels, which corresponds to their nature and glory, is completely different from that which belongs to people on earth. Ours is of a lower kind and inferior in every way, just as we are inferior to them in nature. Nevertheless, those who want to live holy lives cannot do so without effort. The path that leads to virtue is constantly rough and steep, and for most people too difficult to walk. We face hardships and we desperately need courage, patience, and noble conduct. Moreover, we need a mind that refuses to participate recklessly in degrading pleasures or to be driven by irrational impulses into bodily lust. Anyone who has achieved this level of mental and spiritual strength will easily enter through the narrow door and travel along the narrow way. For it is written that "by labors a man labors for himself, and violently gains the mastery over his destruction." You hear how the prophet clearly says that a person gains mastery over his destruction through violence. As the Lord himself said, "The kingdom of heaven is gained by violence, and the violent seize it."

Now I consider it my duty to mention why the door is narrow, through which a man goes unto life. Whosoever then would enter must of necessity first before everything else possess an upright and uncorrupted faith: and, secondly, a spotless morality, in which is no possibility of blame, according to the measure of human righteousness. For so the prophet David also somewhere says, very excellently framing his supplications unto God, " Judge me, O Lord, according to my righteousness; and according to my innocency requite me." For the innocency and righteousness of the holy angels, being in proportion to their nature and glory, is entirely distinct from that which belongs to the inhabitants of earth: for theirs is of a lower kind, and inferior in every respect, just as they are inferior to them also in nature. Nevertheless those who wish to live holily cannot do so without labour: for constantly, so to speak, the pathway that leads unto virtue is rugged and steep, and for most men too difficult to walk upon. For labours spring up before us and we have need altogether of fortitude and patience, and nobleness of conduct: yes, moreover, and of a mind that cannot be prevailed upon dissolutely to take part in base pleasures, or to be led by irrational impulses into carnal lust. He who has attained unto this in mind and spiritual fortitude will enter easily by the strait door, and run along the narrow way. For it is written, that "by labours a man labours for himself, and violently gains the mastery over his destruction." You hear how the prophet plainly says, that he gains the mastery over his destruction by violence; for as the Lord himself again said, "The kingdom of heaven is gained by violence, and the violent seize it."

For wide is the door, and broad the way that brings many down to destruction. What should we understand by its broadness? It means an unrestrained tendency toward bodily desires, a degraded and pleasure-seeking life, luxurious feasts, wild parties and banquets, and yielding without resistance to everything the law condemns and God finds displeasing. It means a stubborn mind that refuses to submit to the law's yoke, a cursed life given over to complete moral looseness, pushing away God's law and utterly forgetting the sacred commandments. It means wealth and the vices that grow from it, contempt and pride, and the empty delusion of temporary boasting. Those who want to enter through the narrow door, to be with Christ and celebrate with Him, must withdraw from all such things.

"For wide is the door, and broad the way that brings down many to destruction." And what are we to understand by its broadness? It means an unrestrained tendency to carnal lust; a base and pleasure loving life; luxurious feastings, and revellings and banquetings, and unresisted inclinations unto every thing which is condemned by the law, and displeasing to God: a stiff-necked mind that will not bow to the yoke of the law: a life accursed, and relaxed in all dissoluteness, thrusting from it the divine law, and utterly unmindful of the sacred commandments: wealth and the vices that spring from it, scorn and pride, and the vain imagining of transitory boastings. From all such things must those withdraw who would enter in by the strait door, and be with Christ, and keep festival with Him.

And that people who do not have this mindset cannot walk on this path, He immediately showed through a clear example. For those who were too late and, so to speak, did not arrive at the feast, their fate was to be rejected at once. "For when," He says, "the master of the house enters in and shuts the door, and they begin to say from outside, Lord, open to us; he will say, I know you not where you are from." For in the role of a householder who has gathered many of his neighbors to his house and table, and has then entered in with his guests and closed the door, He says that those who knock afterward shall receive this answer: "I know you not where you are from." And though, He says, you plead urgently, saying, "we have eaten before You and drunk, and You have taught in our streets," you shall nonetheless hear, "I know you not where you are from. Depart far from Me, all you workers of iniquity." For the light has no fellowship at all with the darkness, nor can anyone be near to the perfectly pure God who is held by the pollution of sin and whose stain is not yet washed away.

And that such as are not thus minded cannot walk upon this way, He showed at once by a plain example. For those who were too late, and so to say, did not arrive at the feast, their lot was to be at once rejected. "For when," He says, "the master of the house enters in, and shuts the door, and they begin to say from without, Lord, open to us; he will say, I know you not whence you are." For in the character as it were of some householder, who has gathered many of his neighbours to his house and table, and has afterwards entered in with his guests and closed the door, He says that those who subsequently knock, shall have for answer, "I know you not whence you are:" and though, He says, you importune, saying, "we have eaten before You and drunk; and You have taught in our streets; you shall hear none the less, I know you not whence you are. Depart far from Me, all you workers of iniquity." For the light has no communion at all with the darkness: nor can any one he near unto the perfectly pure God who is held by the pollutions of sin, and whose stain is not yet washed away.

We must now inquire who we are to understand by those who say to Christ, "We have eaten and drunk in Your presence, and You have taught in our streets." Such an assertion would suit the Israelites, to whom Christ also said, "You shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and you yourselves cast out." But how were they eating and drinking before God? I answer, by performing the service enacted in the law: for when offering sacrifices to God through the shedding of blood, they ate and made merry. And they also heard in their synagogues the writings of Moses, interpreting God's messages, for he constantly began his words with "Thus says the Lord." These then are the ones who say, "We have eaten and drunk in Your presence, and You have taught in our streets." But worship through the shedding of blood is not sufficient for justification, nor does a person wash away his stains by having become a hearer of the divine laws if he does nothing that has been commanded.

We must however next inquire who we are to understand by those who say unto Christ, 'We have eaten and drunk in Your presence, and You have taught in our streets? Such an assertion then would suit the Israelites, to whom also Christ said, "you shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and you yourselves cast out." But how then were they eating and drinking before God? I answer, by performing the service enacted in the law: for when offering unto God sacrifices by the shedding of blood, they ate and made merry. And they heard also in their synagogues the writings of Moses, interpreting God's messages: for constantly he prefaced his words with, 'Thus says the Lord.' These then are they who say, "We have eaten and drunk in Your presence, and You have taught in our streets." But the worship by the shedding of blood is not sufficient for justification, nor verily does a man wash away his stains by having become a hearer of the divine laws, if he does nothing of what has been commanded.

And in another way, as long as they refused to accept the faith that justifies the wicked, and would not follow the gospel commands through which it is possible to practice the excellent and chosen life, how could they enter the kingdom of God? The type therefore does not profit them, for it justifies no one, and it is impossible for the blood of bulls and goats to take away sins.

And in another way, as long as they refused to accept the faith, which justifies the wicked, nor would follow the evangelic commands, by means of which it is possible to practice the excellent and elect life, how could they enter the kingdom of God? The type therefore profits not: for it justifies no man, and it is a thing impossible for the blood of bulls and of goats to take away sins.

Among those mentioned above, you can also count certain others who will be able to say to the Judge of all, "We have eaten and drunk in Your presence, and You have taught in our streets." And who are these? Many have believed in Christ and celebrate the holy festivals in His honor. They attend the churches and hear the doctrines of the Gospel, but they store absolutely nothing of the truths of Scripture in their minds. Even the practice of virtue is brought about with them only with difficulty to this limited extent, while their hearts are completely bare of spiritual fruitfulness. These too will weep bitterly and gnash their teeth, for the Lord will deny them as well. He has said that "not everyone who says to Me, Lord, Lord, will enter into the kingdom of heaven, but the one who does the will of My Father who is in heaven."

With the above-named, you may number certain others also as able to say to the Judge of all, "we have eaten and drunk in Your presence, and You have taught in our streets." And who again are these? Many have believed in Christ, and celebrate the holy festivals in His honour; and frequenting the churches they also hear the doctrines of the Gospel: but they lay up in their mind of the truths of Scripture absolutely nothing. And it is with difficulty that the practice of virtue is brought with them even to this extent, while of spiritual fruitfulness their heart is quite bare. These too shall weep bitterly, and gnash their teeth; for the Lord shall deny them also. For He has said, that "not every one that says unto Me, Lord, Lord, shall enter into the kingdom of heaven, but he that does the will of My Father Who is in heaven."

But Christ showed that the Jews were going to fall completely from their position of being, in a spiritual sense, His household, and that the multitude of the Gentiles would enter in their place. He did this by saying that "many shall come from the east and from the west, from the north and from the south, who received the call, and shall rest with the saints; but they shall be driven away: and whereas they once had the first rank, they shall now take the second, because of others being preferred before them." This indeed happened, for the Gentiles have been honored far above the Jewish herd. For the Jews were guilty both of disobedience and of the murder of the Lord, but the Gentiles honored the faith that is in Christ. To Him and with Him be praise and dominion to God the Father, with the Holy Spirit, for ever and ever, Amen.

But that the Jews were about to fall utterly from their rank of being in a spiritual sense His household, and that the multitude of the Gentiles should enter in their stead, He showed by saying, that "there shall come from the east and from the west, from the north and from the south, many who received the call, and shall rest with the saints; but they shall be driven away: and whereas they once had the first rank, they shall now take the second, by reason of others being preferred before them." Which also happened; for the Gentiles have been honoured far above the Jewish herd. For it was guilty both of disobedience and of the murder of the Lord: but they honoured the faith that is in Christ; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

13:31-35. At that very hour, some Pharisees came to Him and said, "Leave and go away from here, because Herod wants to kill you." He replied to them, "Go and tell that fox, 'Look, I am driving out demons and performing healings today and tomorrow, and on the third day I will be perfected.' But I must continue my journey today, tomorrow, and the following day, because it is impossible for a prophet to die outside Jerusalem. Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you—how often I have wanted to gather your children together as a hen gathers her chicks under her wings, but you were unwilling. Look, your house is left to you desolate. And I tell you, you will not see Me until you say, 'Blessed is He who comes in the name of the Lord.'"

13:31-35. That same hour there drew near certain Pharisees, saying unto Him, Depart, and go hence: for Herod desires to kill you. And He said unto them, Go you, and tell this fox, Behold I cast out devils, and I do cures today and tomorrow, and on the third I shall be perfected. Nevertheless I must walk today and tomorrow and the day afterward: for it cannot be that a prophet perish out of Jerusalem. Jerusalem, Jerusalem, that kills the prophets, and stones them that are sent unto her, how often would I have gathered your children, as a hen gathers her chickens under her wings, and you would not. Behold your house is abandoned for you: and I say unto you, that you shall not see Me, until you say, Blessed is He That comes in the name of the Lord.

The Pharisees were always wicked and scheming, eager for deception, and grinding their teeth at Christ whenever people admired Him. Their hearts were consumed by the fire of envy. Yet wasn't it their duty, as the people's teachers and leaders of the common crowd, to guide them toward confessing Christ's glory—which was the very purpose of both the law and the preaching of the holy prophets? But in their great wickedness they did not do this. Instead, they resisted Him in every way and constantly provoked Him to anger. That is why Christ said to them, "Woe to you, Scribes and Pharisees, hypocrites: for you have taken away the key of knowledge: you do not enter yourselves, and you have hindered those who were entering." Anyone can see they had fallen into such a state of malice and into an attitude so opposed to the love of God that they were unwilling for Him even to remain in Jerusalem, lest He benefit people—partly by filling them with wonder at His divine miracles, and partly by shining on them the light of accurate knowledge of God through teaching truths superior to those of the law.

THE Pharisaic crew was always, so to speak, wicked and designing, and eager for fraud, gnashing their teeth at Christ, whenever He was regarded with admiration, and with their heart consumed by the fire of envy. And yet how was it not rather their duty as being the people's guides, and set over the ordinary multitude, to lead them on unto the confession of Christ's glory, as being the purpose both of the enactment of the law, and of the preaching of the holy prophets. But this in their great wickedness they did not do: yes! rather in every way they resisted Him, and provoked Him incessantly to anger; and therefore Christ said unto them, "Woe unto you, Scribes and Pharisees, hypocrites: for you have taken away the key of knowledge: you enter not in yourselves, and those that were entering you have hindered." For one can see that they had fallen into such a state of malice, and into a disposition so contrary to the love of God, that they were not willing for Him even to dwell in Jerusalem, lest He should benefit men, partly by filling them with wonder at His divine miracles, and partly by shedding upon them the light of the accurate vision of God by means of the teaching of truths superior to those of the law.

These are the thoughts that the lessons set before us lead us to consider. "For in that same hour, it says, certain Pharisees drew near, and said unto Him, Depart and go hence: for Herod desires to kill You." Come, then, and let us fix the scrutinizing eye of the mind on what is said by them here. Let us carefully examine which of the two is the case: whether the speakers should be counted among those who love Him, or among those who would oppose Him. But, as it appears, there is no difficulty at all in seeing that they were His complete opponents. For Christ, for instance, raised the dead from the grave, using a power that belongs to God: for He cried, "Lazarus, come forth," and to the widow's son, "Young man, I say unto you, arise." But they made the miracle food for their envy, and even said when gathered together, "What are we doing, because this man does many miracles? If we leave Him alone like this, the Romans will come and take away our people and our land." And then, even then, it was that Caiaphas, planning wicked murder against Him, said, "As for you, you know nothing at all, that it is expedient for you that one man die for the people, and not that the whole people perish."

Such are the thoughts to which we are here led by the purport of the lessons now set before us. "For in that same hour, it says, certain Pharisees drew near, and said unto Him, Depart and go hence: for Herod desires to kill You." Come, then, and let us fix the scrutinizing eye of the mind on what is hero said by them. Let us accurately examine which of the two is the case, whether the speakers are to be reckoned among those who love Him, or among those who would oppose Him. But, as it appears, there is no difficulty whatsoever in perceiving that they were His thorough opponents. For Christ, for instance, raised the dead from the grave, employing therein a power such as belongs to God: for He cried, "Lazarus, come forth:" and to the widow's son, "Young man, I say unto you, arise." But they made the miracle food for their envy, and even said, when gathered together, "What do we, because this man does many miracles? If we thus leave Him alone, the Romans will come, and take away our people and our land." And then, even then, it was that Caiaphas, planning wicked murder against Him, said; "As for you, you know nothing at all, that it is expedient for you that one man die for the people, and not that the whole people perish."

They also opposed Him in other ways. Sometimes they treated Him with contempt and mocked His miraculous power, even daring to accuse His godlike authority by saying that whatever He did was accomplished through the help of Beelzebub. At other times they even tried to hand Him over to Caesar's soldiers. Approaching Him with treachery and deceit, as if He were forbidding the Israelites from paying taxes to Caesar, they said, "Is it lawful to give tribute to Caesar or not?" So can those who set all kinds of traps for Him, who in their boldness and recklessness did not even hold back from murder, who were clever in wickedness and attacked Him with merciless violence, and who readily used all the methods employed by those who completely hate someone—how, I ask, can such people be counted among those who love Him?

And they resisted Him also in other ways; at one time treating Him with scorn, and mocking His miraculous power, and venturing even to accuse His godlike authority, saying, that whatever was done was wrought by the help of Beelzebub: and at another even endeavouring to give Him up to Caesar's satellites. For as though He prohibited the Israelites from paying tax unto Caesar, they drew near to Him in treachery and guile, saying, "Is it lawful to give tribute unto Caesar or not?" Can those then who laid for Him all kinds of snares; who, in their audacity and hardihood, did not even abstain from murder; who, being cunning for wickedness, attacked Him with remorseless violence, and readily practised all such arts as those do who hate utterly; how, I say, can such be reckoned among those who love Him?

Why then did they approach Him, saying, "Leave this place, for Herod wants to kill You," and what purpose did they have in doing this? The Evangelist explains this by saying, "At that very hour they came to Him." And what does this careful use of language mean? Why this precision? Or what hour does he mean when the Pharisees said these things to Jesus? He was engaged in teaching the Jewish crowds when someone asked Him whether only a few would be saved. He passed over the question, however, as unprofitable, and turned to what was appropriate for Him to say—the way in which people must walk to become heirs of the kingdom of heaven. For He said, "Strive to enter through the narrow door," and told them that if they refused to do so, they would see Abraham and Isaac and Jacob, and all the prophets in the kingdom of God, while they themselves were cast out. And He added to this that whereas they had been first, they would be last, referring to the calling of the Gentiles. These remarks provoked the minds of the Pharisees to anger. They saw the crowds already repenting and eagerly receiving faith in Him, and that they needed only a little more instruction to understand His glory and the great and adorable mystery of the incarnation. Since they were likely to lose their position as leaders of the people, and since they had already fallen and been expelled from their authority over them and deprived of their profits—for they were fond of wealth, greedy, and devoted to gain—they pretended to care for Him, and even came to Him and said, "Leave and go from here, for Herod wants to kill You." But, O hard-hearted Pharisee, if you had been wise, if you had been well acquainted with the law of the very wise Moses, if you had truly set your mind on the declarations of the holy prophets, it could not have escaped you that there was no possibility of going undetected in faking a false show of affection while your mind was full of bitterness. He was not a mere man, one of those like us and therefore liable to deception, but God in our likeness—God Who understands everything and "knows secrets," as it is written, and "tests the hearts and minds," "to Whom all things are naked and laid open," and from Whom nothing is hidden. But you did not know this precious and mighty mystery. You thought that you could deceive even Him Who says, "Who is this who hides from Me his mind and shuts up words in his heart, and thinks that from Me he can hide them?"

Why then did they draw near, saying, "Depart hence: for "Herod wishes to kill You:" and what object had they in so doing? The Evangelist tells us this, by saying, "That same hour they drew near to Him." And what is the meaning of this carefulness of language? Why was there this exactitude? or what hour does he mean as that in which the Pharisees said these things to Jesus? He was occupied in teaching the Jewish multitudes, when some one asked Him whether there be many that are saved. He passed by the question, however, as unprofitable, and turned to that which was fitting for Him to tell, the way, namely, by which men must walk to become heirs of the kingdom of heaven. For He said, "Strive to enter in at the strait door: and told them that if they refuse so to do, they will see Abraham and Isaac and Jacob, and all the prophets in the kingdom of God, and themselves cast out." And He added thereunto, that "whereas they had been the first, they should be the last," upon the calling namely of the heathen. These remarks goaded the mind of the Pharisees unto anger: they saw the multitudes already repenting, and receiving with eagerness faith in Him; and that they needed now but a little more instruction to learn His glory and the great and adorable mystery of the incarnation. As being likely therefore to lose their office of being chiefs of the people, and as already fallen and expelled from their authority over them, and deprived of their profits,—-for they were fond of wealth, and covetous, and given to lucre,—-they made pretence of loving Him, and even drew near, and said, "Depart and go hence: for Herod desires to kill You." But, O stonyhearted Pharisee, had you been wise; had you been well acquainted with the law of the most wise Moses; had you really fixed your mind upon the declarations of the holy profits; it could not have escaped you that there was no possibility of your being undetected in feigning a false show of affection, while your mind was full of gall. He was not a mere man, and one of those like unto us, and so liable to deception; but God in our likeness: God Who understands everything, and "knows secrets," as it is written, and "tries the hearts and reins;" "to Whom all things are naked, and spread open," and from Whom nothing is hid. But you knew not this precious and mighty mystery: you thought that you could deceive even Him Who says; "Who is this that hides from Me his mind, and shuts up words in his heart, and thinks that from Me he hides them?"

What then does Christ answer to these things? He replied to them gently, and with His meaning veiled, as was His custom: "Go and tell," He says, "this fox." Pay close attention to the force of the expression: for the words used seem at first glance to be directed at, and to refer to, the person of Herod, but they actually refer instead to the craftiness of the Pharisees. For while He would naturally have said, "Tell that fox," He does not do so, but using very skillfully a middle sort of expression, He, so to speak, pointed to the Pharisee who was standing close beside Him, and said, "this fox." And He compares the man to a fox, for it is always a very crafty animal, and, if I may say so, malicious, just as the Pharisees were.

What then does Christ answer to these things? He replied to them gently, and with His meaning veiled, as was His wont: "Go and tell, He says, this fox." Attend closely to the force of the expression: for the words used seem forsooth to be directed, and to have regard, as it were, to the person of Herod: but they really rather refer to the craftiness of the Pharisees. For while He would naturally have said, "Tell that fox," He does not do so, but using very skilfully a middle sort of expression, He, so to speak, pointed to the Pharisee, who was close beside Him, and said, "this fox." And He compares the man to a fox: for it is constantly a very crafty animal, and, if I may so speak, malicious, such as were the Pharisees.

But what did He tell them to say? "Behold, I cast out devils, and do cures today and tomorrow, and the third I shall be perfected." You see that He declares His intention to do what He knew would upset the group of Pharisees, for they were driving Him away from Jerusalem so that through His display of miracles He would not win many people to faith in Him. But since their plan did not escape Him—for He is God—He declares His intention to do what they hated, and says that "He will also rebuke unclean spirits, and deliver the sick from their sufferings, and be perfected," which means that of His own will He would endure the passion upon the cross for the salvation of the world. Therefore, He clearly knew both how and when He would suffer death in the flesh.

But what did He bid them say? "Behold, I cast out devils, and do cures today and tomorrow, and the third I shall be perfected." You see that He declares His intention of performing what He knew would grieve the troop of Pharisees: for they drive Him from Jerusalem, lest by the display of miracles He should win many unto faith in Him. But inasmuch as their purpose herein did not escape Him as being God, He declares His intention of performing what they hated, and says, that "He shall also rebuke unclean spirits, and deliver the sick from their sufferings, and be perfected;" which means, that of His own will He would endure the passion upon the cross, for the salvation of the world. He knew, therefore, as it appears, both how and when He would endure death in the flesh.

The Pharisees, however, thought that Herod's power would frighten Him and reduce Him to base fears, even though He is Lord of powers and inspires spiritual courage in us through His words: "Fear not them who kill the body, but cannot kill the soul." He showed that He also gives no weight to human violence by saying, "But I must walk today and tomorrow and the day after." When He says "I must," He does not mean that an unavoidable necessity was imposed on Him, but rather that by the power of His own will He would travel freely and without danger wherever He chose, and journey through Judaea with no one opposing Him or plotting against Him, until He willingly accepted His fulfillment upon the precious cross.

The Pharisees, however, imagined that the power of Herod would terrify Him, and humble Him unto mean fears, although He is Lord of powers, and begets in us spiritual bravery by His words, "Fear not them who kill the body, but cannot kill the soul," And that He too makes no account of the violence of men He showed, saying, "But I must walk today and tomorrow and the day after." And in saying, "I must," He does not imply that an inevitable necessity, so to speak, was laid upon Him, but rather that by the power of His own will, freely and without danger He would go wherever He chose, and traverse Judaea without any one opposing Him or plotting Him ill, until of His own accord He received His consummation upon the precious cross.

Let the Lord's murderers not pride themselves, then, or arrogantly boast against Him. You did not win a victory over someone who fled from suffering. You did not seize someone unwilling. You did not prevail over someone who refused to be caught in the nets of your cleverness. He consented to suffer of His own will, being fully assured that through the death of His flesh He would abolish death and return to life again. For He rose from the dead, having raised up with Him the whole physis of man, and having fashioned it anew unto incorruptible life.

Let not therefore those murderers of the Lord pride themselves, or superciliously vaunt themselves against Him. You did not win a victory over One Who fled from suffering. You didst not seize One unwilling. You didst not prevail over One Who refused to be caught in the meshes of your craftiness. Of His own will He consented to suffer, as being well assured that by the death of His flesh He would abolish death, and return again to life. For He arose from the dead, having raised up with Him the whole nature of man, and having fashioned it anew unto the life incorruptible.

But He shows that Jerusalem is guilty of the blood of many saints, declaring "that it is not possible for a prophet to perish out of her." And what follows from this? That they were about to fall from being members of God's spiritual family, that they were about to be rejected from the hope of the saints, and entirely deprived of the inheritance of those blessings that are stored up for those who have been saved by faith. For He showed that they were forgetful of God's gifts, resistant to correction, and lazy toward everything that might have helped them, saying: "Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her, how often I wanted to gather your children together, as a hen gathers her chicks under her wings, and you were not willing. Look, your house is abandoned to you." For He taught them through the most wise Moses, and gave them the law to direct their conduct and be their ruler and guide in the life worthy of admiration—a life that, though still in shadows, nevertheless possessed the pattern of true worship. He warned them through the holy prophets. He wanted to have them under His wings, under the protection of His power. But they lost these valuable blessings by being evil-disposed, ungrateful, and scornful.

But He shows that Jerusalem is guilty of the blood of many saints, declaring, "that it is not possible for a prophet to perish out of her." And what follows from this? That they were about to fall from being members of God's spiritual family; that they were about to be rejected from the hope of the saints, and entirely deprived of the inheritance of those blessings which are in store for them who have been saved by faith. For that they were forgetful of God's gifts, and intractable, and slothful unto everything that might have profited them, He showed, saying; "Jerusalem, Jerusalem, that kills the prophets, and stones them that are sent unto her, how often would I have gathered your sons, as a hen gathers her chickens under her wings, and you would not: behold your house is abandoned unto you." For He taught them by the most wise Moses, and ordained for them the law to direct them in their conduct, and be their ruler and guide in the life worthy of admiration, and which though it was but as yet in shadows, nevertheless possessed the type of the true worship: He admonished them by the holy prophets: He would have had them under His wings, under the protection, that is, of His power: but they lost blessings thus valuable by being evil-disposed and ungrateful, and despisers.

Christ says, "You shall not see Me henceforth until you say, Blessed is he that comes in the Name of the Lord." What does this mean? The Lord withdrew from Jerusalem and left behind those who told Him to depart and go away, considering them unworthy of His presence. Afterward, He traveled through Judaea, saved many people, and performed miracles beyond adequate description, before returning again to Jerusalem. It was then, at that very time, that He rode on a foal and a donkey, while great crowds and young children went before Him holding palm branches, praising Him and saying, "Hosanna to the Son of David. Blessed is He That comes in the Name of the Lord." Because He had left them as unworthy, He says that they would barely see Him again only when the time of His passion had arrived. For at that point He went up to Jerusalem once more, entered amid praises, and at that very time endured His saving passion on our behalf, so that through His suffering He might save us and renew the inhabitants of the earth unto incorruption. For God the Father has saved us by Christ, through Whom and with Whom be praise and dominion to God the Father, with the Holy Spirit, for ever and ever, Amen.

"But," says He, "you shall not see Me henceforth until you say, Blessed is he that comes in the Name of the Lord." And what again is this? The Lord withdrew from Jerusalem, and left as unworthy of His presence those who said, "Depart and go hence." And afterwards having traversed Judaea, and saved many, and performed miracles which no words can adequately describe, He returned again to Jerusalem. And then it was, even then, that He sat upon a foal and an ass, while vast multitudes and young children, holding up branches of palm-trees, went before Him, praising Him, and saying, "Hosanna to the Son of David. Blessed is He That comes in the Name of the Lord." Having left them therefore as being unworthy, He says that He will then barely be seen by them when the time of His passion has arrived. For then again He went up to Jerusalem, and entered amid praises, and at that very time endured His saving passion in our behalf, that by suffering He might save, and renew unto incorruption the inhabitants of the earth. For God the Father has saved us by Christ: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

Jesus went into the house of one of the leading Pharisees on the Sabbath day to eat, and they were watching Him closely. A man with dropsy was there before Him. Jesus spoke to the lawyers and Pharisees, asking: "Is it lawful to heal on the Sabbath day or not?" They remained silent. Jesus then took the man, healed him, and sent him away. He responded to them, saying: "Which of you, if your son or ox falls into a pit, will not immediately pull him out on the Sabbath day?" They could not give Him an answer to these things.

14:1-6. And it came to pass, when He had gone into the house of one of the chief Pharisees on the sabbath day to eat bread, that they watched Him. And behold there was a certain man before Him who had the dropsy. And Jesus answered and spoke unto the lawyers and Pharisees, saying; Is it lawful to heal on the sabbath day or no? And they were silent. And He took him, and healed him, and sent him away. And He answered them, saying; Which of you shall have a son or an ox fall into a pit, and will not immediately draw him out on the sabbath day? And they could not return Him an answer to these things.

Once again, the Lord works miracles. Exercising divine and supreme power, He performs His usual works and displays His glory. He benefits the stubborn and argumentative Pharisee in more than one way. Just as especially severe illnesses do not respond to the skill of physicians but require the forceful intervention of those with less gentle methods, so also the human mind that has turned to wickedness rejects everything that could help it, once it has become enslaved to an uncontrollable tendency toward disobedience. This condition comes about through uncorrected departures from the right path.¹

AGAIN the Lord works miracles, and exercising a divine and supreme power, performs His accustomed acts, and manifests His glory. He benefits then in more ways than one the intractable and contentious Pharisee. For just as maladies of more than usual violence will not yield to the skill of physicians, but require the main force of persons of blunter feelings: so also the human mind, that has turned aside to wickedness, rejects all that could benefit it, directly that it has once become the victim of an uncontrollable tendency to disobedience, being brought into this state by unreproved departures from the right path.¹

Anyone who pays attention to the lessons presented here can see that this is undeniably true. A Pharisee of higher than usual rank invited Jesus to a banquet, and although He knew their malice, He went with him and dined in their company. He submitted to this act of condescension not to honor His inviter, but rather to benefit those in whose company He was, through words and miraculous deeds that might lead them to acknowledge the true service taught us by the gospel. For He knew that even against their will He would make them eyewitnesses of both His power and His more than human glory, so that perhaps even then they might believe that He is God and the Son of God, who assumed our likeness but continued unchanged and did not cease to be what He had been.

And that this is undeniably true, any one may see who will give his attention to the lessons here set before us. For a Pharisee, of higher rank than usual, invited Jesus to a banquet: and He, although He knew their malice, went with him, and dined in their company. And He submitted to this act of condescension, not to honour His inviter, but rather to benefit those in whose company He was, by such words and miraculous deeds as might lead them to the acknowledgment of the true service, even that which is taught us by the gospel. For He know that even against their will He would make them eyewitnesses both of His power, and of His more than human glory, if perchance even so they might believe that He is God and the Son of God, Who assumed indeed our likeness, but continued unchanged, nor ceased to be that which He had been.

He became the guest of those who invited Him, to fulfill, as I said, a necessary duty. But they, it says, watched Him. And why did they watch Him, and for what reason? To see whether He would disregard the honor due to the law and do something forbidden on the sabbath day. But, you senseless Jew, understand that the law was a shadow and type, waiting for the truth—and the truth was Christ and His commandments. Why then do you arm the type against the truth? Why do you set the shadow in opposition to the spiritual interpretation? Keep your sabbath rationally. But if you will not agree to do so, then you are cut off from that sabbath-keeping which is pleasing to God, and you do not know the true rest that He requires of us—He who long ago spoke the law of Moses. Let us cease from our sins. Let us rest from our offenses. Let us wash away our stains. Let us abandon the impure love of the flesh. Let us flee far from greed and extortion, from disgraceful gains and the love of money. Let us first gather provisions for our souls for the journey—the food that will sustain us in the world to come—and let us apply ourselves to holy works, thereby keeping the sabbath rationally. Those whose office it was to minister among you according to the law used to offer to God the appointed sacrifices even on the sabbath. They slew the victims in the temple and performed those acts of service laid upon them, and no one rebuked them, and the law itself was silent. It did not therefore forbid men from ministering on the sabbath. This then was a type for us. For, as I said, it is our duty, keeping the sabbath in a rational manner, to please God by a sweet spiritual fragrance. And, as I have already said before, we render this when, ceasing from sins, we offer to God as a sacred oblation a life holy and worthy of admiration, steadily advancing toward all virtue. For this is the spiritual sacrifice well pleasing to God.

He became the guest then of His inviters, to fulfil, as I said, a necessary duty: "but they, it says, watched Him." And for what reason did they watch Him, and on what account? To see forsooth whether He would disregard the honour due to the law, and so do something or other forbidden on the sabbath day. But, O senseless Jew, understand that the law was a shadow and type, waiting for the truth: and the truth was Christ, and His commandments. Why then do you arm the typo against the truth? why do you set the shadow in array against the spiritual interpretation? Keep your sabbath rationally: but if you will not consent so to do, then art you cut off from that sabbath keeping which is well pleasing to God, and know not the true rest, which He requires of us Who of old spoke the law of Moses. Let us cease from our sins; let us rest from our offences; let us wash away our stains; let us abandon the impure love of the flesh; let us flee far from covetousness and extortion; and from disgraceful gains, and the love of lucre. Let us first gather provisions for our souls for the way, the meat that will suffice us in the world to come: and let us apply ourselves to holy works, thereby keeping the sabbath rationally. Those whose office it was to minister among you according to the law used to offer unto God the appointed sacrifices, even upon the sabbath: they slew the victims in the temple, and performed those acts of service which were laid upon them: and no man rebuked them, and the law itself was silent. It did not therefore forbid men ministering upon the sabbath. This then was a type for us: for, as I said, it is our duty, keeping the sabbath in a rational manner, to please God by a sweet spiritual savour. And, as I have already before said, we render this when ceasing from sins, we offer unto God as a sacred oblation a life holy and worthy of admiration, steadily advancing unto all virtue. For this is the spiritual sacrifice well pleasing unto God.

But if you have nothing like this in your mind, and instead cling only to the crude literal meaning of the legal Scripture, abandoning the truth as something you cannot grasp, then listen to God, who tells you through the voice of the prophet Isaiah: "The heart of this people has grown dull, they have closed their eyes and made their ears heavy, so that they would not see with their eyes, hear with their ears, and understand with their hearts, and be converted, so that I might heal them." For how could they not be dull and lacking understanding, with minds beyond help, when they could have recognized that He was the Christ by His teaching being superior to the law and by the wonderful works that He performed, yet they remained stubborn and focused only on their own preconceived idea of what was right—or rather, on that which dragged them down to the pit of destruction?

But if, having nought of this in your mind, you cleave solely to the grossness of the legal Scripture, abandoning the truth as something you can not attain to, listen unto God, Who tells you by the voice of the prophet Isaiah; "The heart of this people is waxed gross, their eyes they have closed, and made their ears heavy, lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them." For how were not they heavy and without understanding, and of a mind past helping, who when they might have perceived that He was the Christ by His teaching being superior to the law, and by the wonderful works that He wrought, were obdurate, and regarded only their own preconceived idea of what was right: or rather that only which brought them down to the pit of destruction?

But what was the miracle they witnessed? There was a man with dropsy standing before Him. The Lord therefore asks the lawyers and Pharisees whether it is lawful to heal on the sabbath day or not. "But they," it says, "were silent." But why, O lawyer, were you silent? Quote something from the scriptures. Show that the law of Moses ever condemned doing good on the sabbath. Prove to us that it wants us to be hardhearted and unmerciful because of bodily rest—that it forbids kindness so that we may honor the sabbath. But you cannot prove this from any part of it. And since they were silent out of malice, Christ refutes their relentless shamelessness with the convincing arguments He uses. For "whose son of yours," He says, "or whose ox shall fall into a pit, and he will not immediately pull him out on the sabbath day?" If the law forbids showing mercy on the sabbath, why do you yourself have compassion on what has fallen into the pit? Do not trouble yourself about your son's danger on the sabbath. Rebuke the sting of natural affection that moves you to feel a father's love. Commit your child joyfully to the grave so that you may honor the Giver of the law, knowing that He is harsh and unmerciful. Let your friend be in danger, but pay no attention to it. Even if you hear a young child weeping and asking for help, say to it, "Die—such is the will of the law." But you will not accept such reasoning. You will stretch out your hand to someone who is distressed, valuing him more than the honor due to the law, or rather more than a senseless rest, even if you will not yet acknowledge that the sabbath ought to be kept in a spiritual manner. The God of all does not cease to be kind. He is good and loving toward humanity. He did not institute the law of Moses as a mediator of harshness, nor appoint it as a teacher of cruelty, but rather to lead you on to the love of your neighbor. How was it fitting that a commandment so venerable and worthy of admiration should lose its force on the sabbath day by the will of God? Why then were you silent, O lawyer? Clearly because you had nothing to say. For the force of truth is something great and invincible, able to confound the envious mind and to silence the faultfinding tongue.

But what was the miracle of which they were spectators? There was a certain man before Him who had the dropsy: the Lord therefore asks the lawyers and Pharisees, whether it is lawful to heal on the sabbath day or not? "But they, it says, were silent." But why, O lawyer, were you silent? Quote something from the scriptures; show that the law of Moses ever blamed the doing good on the sabbath: prove to us that it wishes us to be hardhearted and unmerciful, because of the rest for our bodies;—-that it forbids kindness, in order that we may honour the sabbath. But this you can not prove from any part of it. And as they were silent from malice, Christ refutes their immitigable shamelessness by the convincing arguments which He uses. For "whose son of yours," He says, "or whose ox shall fall into a pit, and he will not immediately draw him out on the sabbath day?" If the law forbids the showing mercy on the sabbath, why do you yourself take compassion on that which has fallen into the pit? Trouble not yourself about your son's danger upon the sabbath; rebuke the sting of natural affection, which incites you to feel a father's love. Commit your child with joy to the grave, that you may honour the Giver of the law, as knowing that He is harsh and unmerciful. Let your friend be in danger, but pay not you the slightest heed thereto: nay though you hear a young child weeping, and asking for help, say to it, Die: such is the will of the law. But you will not assent to such reasonings; you will stretch out your hand to one who is distressed, esteeming him of more account than the honour due to the law, or rather than a senseless rest, even if you will not as yet acknowledge that the sabbath ought to be kept in a spiritual manner. The God of all ceases not to be kind: He is good and loving unto men: He instituted not the law of Moses as the mediator of harshness, nor appointed it as a teacher of cruelty, but rather to lead you on to the love of your neighbour. How you was it fitting that a commandment thus venerable and worthy of admiration should by the will of God lose its force upon the sabbath day? Why therefore were you silent, O lawyer? Confessedly because you had nothing to say. For the force of truth is something great, and invincible, able to confound the envious mind, and to muzzle the faultfinding tongue.

Ignoring the Jews' envy, Jesus healed the man suffering from dropsy and enslaved by an incurable disease. You have seen the miracle, O Jew: now praise the One who performed it. Understand His power and the glory of His rule. Acknowledge that He is God. Offer Him your faith. Do not be stubborn, but as the prophet Jeremiah says, "Rend your hearts, and not your garments." Open your mind. Open the eye of your heart. Understand that the works He performs are works of Deity, even though in appearance He is a man like us. Therefore recognize the One who for our sake took on our likeness but even so was far above us—or rather far above all creation by His ineffable generation from God the Father. For He is the Son of the One who transcends all, but though He was Lord, He took the form of the slave so that He might make the slave like Himself. Yet He did not cease to be God but remains the same One whom angels worship, along with principalities, thrones, and lordships. The Seraphim praise Him. Let us also serve Him in faith, rising up by His help to the lot of the saints, by whom and with whom, to God the Father be praise and dominion with the Holy Spirit, forever and ever, Amen.

Paying then no further heed to the envyings of the Jews, He delivers from his malady the man afflicted with the dropsy, and tyrannized over by an incurable disease. You have seen O Jew, the miracle: extol then the Worker of it. Understand His might, and the gloriousness of His dominion: acknowledge that He is God: offer Him your faith: be not obdurate; but as the prophet Jeremiah says, "Rend your hearts, and not your garments." Expand your mind: open the eye of yours heart: understand that the acts which He works are those of Deity, even though in appearance He be a man like unto us. Recognize therefore Him Who for our sakes bore our likeness, but even so was far above us: or rather far above all creation by His ineffable generation from God the Father. For He is the Son of Him Who transcends all, but though He was Lord He took the form of the slave, that He might make the slave like unto Himself: yet He did not cease to be God, but remains the Same, Whom angels worship, and principalities, and thrones, and lordships. The Seraphim praise Him: and let us also serve Him in faith, mounting upward by His aid to the lot of the saints; by Whom and with Whom, to God the Father be praise and dominion with the Holy Spirit, for ever and ever, Amen.

Jesus spoke a parable to those who had been invited, noticing how they were choosing the places of honor. He said to them: When someone invites you, do not sit down at the head of the table, in case someone more distinguished than you has been invited. Then when your host comes, he may say to you, "Give this person your place," and you will begin with shame to take the lowest place. Instead, when you are invited, go and sit in the lowest place, so that when your host comes, he may say to you, "Friend, move up higher." Then you will be honored in the presence of all who are sitting at the table with you. For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted.

14:7-11. And He spoke a parable unto them which were bidden preventing how they chose the foremost seats: saying unto them, When you are bidden of any one, seat not yourself at the head of the seat, lest a more honourable man than you be bidden of him; and when he that bade you and him comes, he say to you, Give this man place; and then you begin with shame to take the lowest place. But when you are bidden, go seat yourself in the lowest place, that when he that bade you comes, he may say unto you Friend, go up higher; then shall you have honour before all who sit with you at meat. For whosoever exalts himself shall be abased, and He that humbles himself shall be exalted.

The Savior never stops doing things that bring benefit, guiding everyone who comes to Him toward proper conduct through warnings and advice, and teaching them the self-control that is fitting for saints, so that, as Paul says, "the man of God may be perfect, complete unto every good work." Therefore, seizing every opportunity, no matter how small, for His teaching, He crafted warnings truly worthy of our attention, like a diligent farmer. For whatever deserves blame and criticism, and brings complete disgrace on those who are guilty of it, this He cuts away from our minds and plants, so to speak, every fruit of virtue, because "we," as Scripture says, "are God's husbandry."

NEVER does the Saviour cease from doing some act or other replete with benefit, guiding by admonitions and counsels all who draw near unto Him into propriety of conduct, and teaching them that sobriety which becomes saints, that as Paul says, "the man of God may be perfect, complete unto every good work." Seizing therefore every opportunity, however slight, for His words, He wove for us admonitions well worthy of our attention, therein resembling an active husbandman; for whatsoever is liable to blame and reprehension, and covers with utter infamy those who are guilty of it, this He cuts away from our minds, and plants, so to speak, every fruit of virtue: for "we, as Scripture says, are God's husbandry."

The passage we just read shows us the benefit Jesus discovered for us in this situation as well. He was having dinner on the Sabbath day with one of the Pharisees, who had specifically invited Him.

What benefit then He has here too discovered for us, we learn from the passage now read. For He was dining on the sabbath day with one of the Pharisees, at his special request.

We explained his purpose and motive when we last met together. But because He saw that some of those who were invited were foolishly seizing the uppermost seats as if this were important and worth taking, and that they were eager for vainglory, He utters an urgent warning for the benefit of both them and us, saying: "When you are invited by someone, do not seat yourself in the place of honor, in case someone more honorable than you has been invited by him, and when the one who invited both you and him comes, he says to you, 'Give this man your place'; and then you begin with shame to take the lowest place."

And his purpose in so doing, and motive we explained unto you when last we met together. But inasmuch as He saw certain of those who were invited foolishly seizing the uppermost seats as a thing of importance, and worth the taking, and that they were eager after vainglory, for the benefit both of them and us He utters an urgent warning, saying; "When you are bidden of any one, seat not yourself at the head of the seat, lest a more honourable man than you be bidden of him, and when he that bade you and him comes, he say unto you, Give this man place; and then you begin with shame to take the lowest place."

These things may perhaps seem to some people to be trivial matters, not worthy of much attention. But when anyone focuses on them with his mind's eye, he will then learn what blame they spare a person from, and how much proper order they produce in him. For in the first place, rushing thoughtlessly after honors that are neither suitable nor owed to us shows that we are foolish, crude, and arrogant—seizing what is not fitting for us, but rather for others who are greater than and superior to us. Whoever acts this way is hated, and often becomes an object of mockery when he has to give back to others, often against his will, the honor that in no way belongs to him. "For when," He says, "a more honorable man than you comes, he who invited you and him will say, Give this man your place." Oh, what great shame there is in having to do this! It is like a theft, so to speak, and the returning of stolen goods. He must give back what he has seized, for he had no right to take it. But the modest and praiseworthy man, who might without fear of blame have claimed the dignity of sitting among the foremost, does not seek it but yields to others what might be called his own, so that he will not even appear to be overcome by vainglory. And such a person shall receive honor as his due, for he shall hear the one who invited him say, "Come up here."

Now such things may seem perchance to some to be but trifling matters, and not worthy of much attention. But when any one fixes upon them the eye of his mind, he will then learn, from what blame they deliver a man, and how great orderliness they produce in him. For in the first place to hurry inconsiderately after honours neither suitable,, nor due to us, shows us to be foolish, rude, and arrogant, seizing what is not fitting for us, but for others rather, who are greater than and superior to ourselves. Whoever he is that thus acts, is hated, and often too becomes an object of ridicule, when he has to restore to others, and that often against his will, the honour which in no respect belongs unto him. "For when, He says, a more honourable man than you comes, he that bade you and him will say, Give this man place." O! what great ignominy is there in having so to do! It is like a theft, so to speak, and the restitution of the stolen goods. He must restore what he has seized; for he had no right to take it. But the modest and praiseworthy man, who might without fear of blame have claimed the dignity of sitting among the foremost, seeks it not, but yields to others what might be called his own, that he may not even seem to be overcome by vainglory; and such an one shall receive honour as his due: for he shall hear, He says, him who bade him say, "Come up hither."

A modest mind is therefore a great and exceptional good, for it frees those who possess it from blame and contempt, and from the charge of vaingloriousness. "But yes!" says the lover of vainglory, "I wish to be illustrious and renowned, not despised and neglected and counted among the unknown." However, if you desire this fleeting and human glory, you are straying from the right path by which you might become truly illustrious and attain praise worthy of imitation. For it is written, "All flesh is grass, and all the glory of man as the flower of grass." The prophet David also rebukes those who love temporary honors, for he spoke of them this way: "Let them be as the grass upon the housetops, which withers before it is plucked up." For just as the grass that springs up upon the housetops has no deep fixed root, and for this reason is easily dried up, so the person who values worldly honor, after being conspicuous for a short time and, so to speak, in bloom, finally sinks into nothingness.

A modest mind therefore is a great and surpassing good: for it delivers those who possess it from blame and contempt, and from the charge of vaingloriousness. 'But yes! says the lover of vainglory, I wish to be illustrious and renowned, and not despised and neglected, and numbered among the unknown.' If however you desire this transitory and human glory, you are wandering away from the right path, by which you might become truly illustrious, and attain to such praise as is worthy of emulation. For it is written, "All flesh is grass, and all the glory of man as the flower of grass." And the prophet David also blames those who love temporal honours; for he also thus spoke of them, "Let them be as the grass upon the housetops, which withers before it is plucked up." For just as the grass that springs up upon the housetops has no deep fixed root, and for this reason is easily parched up; so he who values worldly honour, after he has been for a short time conspicuous, and, so to speak, in flower, sinks at last into nothingness.

If someone wants to be set above others, let him win it by heaven's decree and be crowned with the honors that God bestows. Let him surpass the many by having the testimony of glorious virtues; but the rule of virtue is a lowly mind that does not love boasting—yes, it is humility. And the blessed Paul also counted this worthy of all esteem, for he writes to those who are eagerly desirous of saintly pursuits, "Love humility." And the disciple of Christ praises it, writing thus: "Let the poor brother glory in his exaltation, and the rich in his humiliation, because as the flower of the grass he passes away." For the moderate and restrained mind is exalted with God, for "God," it says, "will not despise the contrite and abased heart."

If then any one wish to be set above others, let him win it by the decree of heaven, and be crowned by those honours which God bestows. Let him surpass the many by having the testimony of glorious virtues; but the rule of virtue is a lowly mind that loves not boasting: yes! it is humility. And this the blessed Paul also counted worthy of all esteem: for he writes to such as are eagerly desirous of saintly pursuits, "Love humility." And' the disciple of Christ praises it, thus writing; "Let the poor brother glory in his exaltation: and the rich in his humiliation, because as the flower of the grass he passes away." For the moderate and bridled mind is exalted with God: for "God, it says, will not despise the contrite and abased heart."

Anyone who thinks highly of himself, who is arrogant and conceited, who takes pride in an empty sense of superiority, is rejected and cursed. He follows a path opposite to Christ's, who said, "Learn of Me, for I am meek and lowly in heart." For it says, "The Lord resists the proud, but gives grace to the humble." The wise Solomon also shows in many places the safety of a humble mind. At one point he says, "Do not exalt yourself, lest you fall," and at another he expresses the same thing figuratively: "He who makes his house high seeks an overthrow." Such a person is hated by God, and rightly so, for he has misjudged himself and foolishly aimed above the limits of his nature. On what grounds, I ask, does man on earth think highly of himself? Certainly his mind is weak and easily led into base pleasures. His body is dominated by corruption and death, and the duration of his life is short and limited. Nor is this all, for we were born naked. Therefore riches, wealth, and worldly honor come to us from outside and are not truly ours, for they do not belong to the properties of our nature. For what reason then is the mind of man puffed up? What is there to lift it to arrogance and boasting? If anyone were to look at his condition with understanding eyes, he would then become like Abraham, who did not misjudge his nature and called himself "dust and ashes," and like another who says, "Leave man alone, who is rottenness, and the son of man who is a worm." But he who is a worm and rottenness, this dust and ashes, this very nothingness becomes great and admirable and honorable before God by knowing himself. For in this way he is crowned by God with honor and praise, for the Savior of all and Lord gives grace to the humble, by whom and with whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

But whosoever thinks great things of himself, and is supercilious, and elate in mind, and prides himself on an empty loftiness, is rejected and accursed. He follows a course the contrary of Christ's, Who said; "Learn of Me, for I am meek and lowly in heart." "For the Lord, it says, resists the proud, but gives grace to the humble." The wise Solomon also shows in many places the safety of the humble mind; at one time saying, "Exalt not yourself, that you fall not:" and at another time, he figuratively declares the same thing; "He that makes his house high, seeks an overthrow." Such a one is hated of God, and very justly, as having mistaken himself, and senselessly aimed above the limits of his nature. For upon what ground, I pray, does man upon earth think great things of himself? For certainly his mind is weak, and easily led into base pleasures: his body is tyrannized over by corruption and death: and the duration of his life is short and limited. Nor is this all, for naked were we born, and therefore riches, and wealth, and worldly honour come to us from without, and are not really ours: for they belong not to the properties of our nature. For what reason therefore is the mind of man puffed up? What is there to exalt it to superciliousness and boasting? Were any one but to regard his state with understanding eyes, he would then become like Abraham, who mistook not his nature, and called himself "dust and ashes." And like another also who says; "Quit man who is rottenness, and the son of man who is a worm." But he who is a worm and rottenness; this dust and ashes: this very nothingness becomes great and admirable and honourable before God, by knowing himself; for so he is crowned by God with honour and praise: for the Saviour of all and Lord gives grace to the humble: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

Then He also said to the one who had invited Him, "When you prepare a dinner or supper, do not invite your friends, your brothers, your relatives, or your wealthy neighbors, in case they invite you back and you receive repayment. Instead, when you host a feast, invite the poor, the disabled, the lame, and the blind. You will be blessed because they cannot repay you, for you will be repaid at the resurrection of the just."

14:12-14. Then said He also to him that bade Him, When you make a dinner or a supper, call not your friends, nor your brethren, neither your kinsmen, nor your rich neighbours; lest they also bid you again, and a recompense be made you. But when you make a feast, call the poor, the maimed, the lame, and the blind. And you shall be blessed, because they cannot recompense you: for you shall be recompensed at the resurrection of the just.

The beauty of the human mind is truly remarkable. It reveals itself in many different ways and is evident in a variety of forms. Just as skilled artists cannot achieve perfect beauty in their paintings using only one color, but instead use various and many different hues, so also the God of all, who is the Giver and Teacher of spiritual beauty, adorns our souls with manifold virtue consisting of every kind of saintly excellence in living, in order to complete His likeness in us. For in His rational creatures, the best and most excellent beauty is the likeness of God, which is worked in us through the exact vision of God and through virtue perfected by active effort. Consider, therefore, how our Lord Jesus Christ makes our souls beautiful with every spiritual adornment. Here He had commanded the Pharisees and lawyers, or rather the Scribes, to think humbly of themselves and to cultivate a mind free from love of vainglory, telling them not to seize the foremost seats. For He was dining with them so that by being in their company He might benefit them even against their will. And after addressing them, He next spoke to the one who had invited them and gathered them for the meal, saying, "When you make a dinner or a supper, call not your friends, nor your brethren, neither your kinsmen nor your rich neighbors, but rather the lame, and the blind, and the maimed."

REMARKABLE indeed is the beauty of the mind of man: and it shows itself in various ways, and is conspicuous in a diversity of manners. For just as those who are skilled in delineating forms in pictures cannot by one colour attain to perfect beauty in their painting, but rather use various and many kinds of hues; so also the God of all, Who is the Giver and Teacher of spiritual beauty, adorns our souls with that manifold virtue which consists in all saintlike excellence of living, in order to complete in us His likeness. For in His rational creatures the best and most excellent beauty is the likeness of God, which is wrought in us by the exact vision of God, and by virtue perfected by active exertion. Consider therefore how our Lord Jesus Christ makes our souls beautiful by every spiritual adornment. For here He had commanded the Pharisees and lawyers, or rather, the Scribes, to think lowly of themselves, and to cultivate a mind free from the love of vainglory, bidding them not to seize upon the foremost seats. For He was dining with them, that being in their company He might benefit them even against their will. And after them He next addressed him who had invited them, and assembled them to the entertainment, saying, "When you make a dinner or a supper, call not your friends, nor your brethren, neither your kinsmen nor your rich neighbours: but rather the lame, and the blind, and the maimed."

Would He then produce in us a gloomy state of mind? Does He want us to be unfriendly and unloving, so that we don't even consider our friends and relatives worthy of the affection that is especially fitting and due to them? Are we to pay no attention to those who are close to us in affection and love? Does He forbid the duties of hospitality? But how is it not absurd and ignorant to imagine that He contradicts His own laws? What then does He want to teach? Perhaps something like this: Those who possess great amounts of wealth make much of constantly showing off and displaying it. For they often bring people to feast with them and host entertainments at enormous expense, with elaborately prepared foods that cannot escape the charge of wastefulness. And they do this in order to gain the praises and applause of their guests. And in receiving the praises of their flatterers as the payment, so to speak, for their extravagance, they rejoice greatly, as though they had gained something of value. For it is the habit of flatterers to praise even those things which deserve blame.

Would He then produce in us a morose state of mind? Is it His will that we be unsociable, and unloving, so as not even to deem our friends and relatives worthy of that affection which especially is fitting and due to them? Are we to pay no regard to those who are near us in affection and love? Does He forbid the rights of hospitality? But how is it not absurd and ignorant to imagine that He contradicts His own laws? What then does He wish to teach? Something perhaps like what follows; Those who possess great store of wealth make much account, so to speak, of a constant display and ostentation. For oftentimes they bring men to banquet with them, and make entertainments at vast cost, with curiously prepared viands, and such as do not escape the blame of prodigality. And this it is their custom to do, in order to gain the praises and applause of their guests. And in receiving the praises of their flatterers, as the wages, so to speak, of their extravagance, they rejoice greatly, as though they had gained something of value. For it is the habit of flatterers to praise oven those things which deserve blame.

For what good is there in such extravagant abundance beyond what necessity requires? As Christ Himself said somewhere, "Few things are needful, or one," for satisfying the necessary needs of the body. So that we may escape the danger of losing the reward of our expenditure, by spending our wealth on such pursuits as will bear good fruit, He has commanded us to invite the poor, the maimed, the blind, and those who are suffering from other bodily illnesses. Through our generosity in doing this, we may attain the hope that comes from above from God.

For what good is there in such prodigal abundance beyond what necessity requires? For as Christ Himself somewhere said, "Few things are needful, or one," for the necessary appeasing of the wants of the body. That we may escape therefore the danger of losing the reward of our outlay, by expending our wealth in such pursuits as will bear good fruit, He has commanded us to invite the poor, and the maimed, and the blind, and those who are suffering under other bodily maladies; that by our liberality in so doing, we may attain to the hope that comes from above from God.

The lesson He teaches us, therefore, is love for the poor, which is precious in God's sight. Do you take pleasure in being praised when you have friends or relatives feasting with you? I tell you of something far better: angels will praise your generosity, along with the rational powers above and holy men as well. And He who transcends all, who loves mercy and is kind, will also accept it. Lend to Him without fear, and you will receive back with interest whatever you gave, for Scripture says, "He who has pity on the poor lends to God." He acknowledges the loan and promises repayment. For He says, "When the Son of Man comes in the glory of His Father, with the holy angels, and sits upon the throne of His glory, He will set the sheep on His right hand and the goats on His left."

The lesson therefore which He teaches us is love unto the poor, which is a thing precious in the sight of God. Do you feel pleasure in being praised when you have any friends of relatives feasting with you? I tell you of something far better: angels shall praise your bounty, and the rational powers above, and holy men as well: and He too shall accept it Who transcends all, and Who loves mercy and is kind. Lend unto Him fearing nothing, and you shall receive with usury whatever you gave: "for he, it says, who has pity on the poor lends unto God." He acknowledged the loan, and promises repayment. "For when the Son of man, He says, shall come in the glory of His Father, with the holy angels, and shall sit upon the throne of His glory, He shall set the sheep upon His right hand, and the goats upon His left.

And He shall say to them on His right hand, Come you blessed of My Father, inherit the kingdom prepared for you from the foundations of the world: for I was hungry and you gave Me food: I was thirsty and you gave Me drink: I was naked and you covered Me: sick and you visited Me: in prison, and you came to Me. And to this He added, Truly I say to you, that whatever you have done to one of these little ones, you have done to Me. The expense therefore is not wasted: rather, compassion toward the poor makes your wealth give off a sweet fragrance. Purchase the grace that comes from God; buy for your friend the Lord of heaven and earth: for truly we often purchase people's friendship with large amounts of gold, and if those of high rank are reconciled to us, we feel great joy in offering them gifts even beyond what we can afford, because of the honor which comes to us from them. And yet these things are only temporary, and quickly fade away, and are like the illusions of dreams.

And He shall say to them on His right hand, Come you blessed of My Father, inherit the kingdom prepared for you from the foundations of the world: for I was hungry and you gave Me meat: I was thirsty and you gave Me drink: I was naked and you covered Me: sick and you visited Me: in prison, and you came unto Me. And to this He added, Verily I say unto you, that whatsoever you have done to one of these little ones, you have done unto Me." The outlay therefore is not unfruitful: rather shall compassion upon the poor make your wealth breathe forth a sweet savour. Purchase the grace that comes from God; buy for your friend the Lord of heaven and earth: for verily we oftentimes purchase men's friendship with large sums of gold, and if those of high rank are reconciled unto us, we feel great joy in offering them presents even beyond what we can afford, because of the honour which accrues to us from them. And yet these things are but transitory, and quickly fade away, and are like the phantasies of dreams.

But shouldn't we consider being members of God's household something worth gaining and regard it as supremely important? For certainly, after the resurrection from the dead, we must stand in Christ's presence. There, the compassionate and merciful will necessarily receive their reward, but those who were harsh and without mutual love will face condemnation matching their deeds. For it is written, "there is judgment without mercy for those who have showed no mercy." If this is true, wouldn't it be proof and perfection of a sound mind to take forethought for our life before we descend to the pit of torment? Come, let us discuss this among ourselves. Suppose that for some reason condemned by the law they had dragged us before the judges, and a sentence fitting our offenses had been passed after our conviction—wouldn't we gladly offer up our wealth to escape all torment and punishment? How can there be any doubt about this? For oneself is better than possessions, and life than wealth. Now we are guilty of many sins and must give an account to the Judge for whatever we have done. So why don't we deliver ourselves from judgment and the everlasting fire while time permits? And the way to deliver ourselves is to live virtuously: to comfort the brethren who are grieved by poverty, to open our hand wide to all who are in need, and to sympathize with the sick.

But to be members of God's household, must we not count that as a thing worth the gaining; and esteem it as of the highest importance? For certainly after the resurrection from the dead we must stand in Christ's presence; and there a recompense shall of necessity be made to the compassionate and merciful: but a condemnation commensurate with their deeds shall be the lot of those who were harsh and without mutual love; for it is written, "that there is judgment without mercy for those who have showed no mercy." And if so, how is it not the proof and perfection of a sound mind, that before we descend to the pit of torment we should take forethought for our life? For come, and let us discuss this among ourselves. Suppose that for some cause or other which the law condemned they had dragged us before the judges, and so a sentence such as our offences deserved had been passed upon us after our conviction; should we not with pleasure offer up our wealth to escape from all torment and punishment? And how can there be any doubt of this? For oneself is better than possessions, and life than wealth. Now we are guilty of many sins, and must give an account to the Judge of whatsoever we have done; and why then do we not deliver ourselves from judgment and the everlasting fire while time permits? And the way in which to deliver ourselves is to live in virtue;—-to comfort the brethren who are grieved with poverty, and open our hand wide to all who are in need, and to sympathize with the sick.

Tell me, what is harder to bear than poverty—that relentless predator, that evil no warning can drive away, that worst of diseases, or rather something more cruel than any disease? We must therefore help those who are suffering under it. We must open our hearts wide to them and not ignore their cries. For suppose a savage wild animal had attacked some traveler—would not anyone who saw this happen grab whatever was at hand, a stone or a stick, and drive away the beast that was mercilessly tearing and mauling the person fallen beneath its attack? Who is so hardhearted and full of hatred toward humanity as to pass by someone dying so miserably? And must you not agree that poverty, as I said, is more cruel than any wild animal? Therefore help those who have fallen under it. Incline your ear to the poor and listen to him, as it is written, "For he, it says, who stops his ears that he may not hear the feeble, he also shall cry, and there shall be none to listen." Give so that you may receive. Hear so that you may be heard. Sow your little so that you may reap much. And besides, the pleasure of the body is short and temporary, and ends in decay, but almsgiving and charity to the poor crown those who practice them with glory from God and lead them to that incorruptible happiness which Christ bestows on those who love Him—by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.

For tell me what is harder than poverty, that implacable beast of prey, that bane which no admonition can charm away, that worst of maladies, or rather more cruel than any malady? We therefore must give a helping hand to those who are suffering under it: we must open wide to them our heart, and not pass by their lamentation. For suppose a savage beast of prey had sprung upon some wayfarer, would not any one who witnessed the occurrence seize up any thing that came to hand, a stone for instance, or stick, and drive away the beast that was mercilessly rending and tearing the man fallen beneath its blow? Who is so hardhearted and full of hatred to mankind as to pass by one thus miserably perishing? And must not you own, that poverty, as I said, is more cruel than any beast of prey? Aid therefore those who are fallen under it: incline yours ear to the poor, and listen to him, as it is written, "For he, it says, who stops his ears that he may not hear the feeble, he also shall cry, and there shall be none to listen." Give that you may receive: hear that you may be heard: sow your little that you may reap much. And besides, the pleasure of the body is short and temporary, and ends in rottenness: but almsgiving and charity to the poor crown those who practise them with glory from God, and lead them to that incorruptible happiness which Christ bestows on those who love Him: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

When one of those reclining at the table with Him heard these things, he said to Him, "Blessed is the one who will eat bread in the kingdom of God." But He said to him, "A certain man prepared a great supper and invited many guests. He sent his servant at supper time to tell those who had been invited, 'Come, because everything is now ready.' But they all at once began to make excuses. The first said to him, 'I have bought a field, and I need to go see it. Please excuse me.' Another said, 'I have bought five yoke of oxen, and I am going to examine them. Please excuse me.' Another said, 'I have married a wife, and therefore I cannot come.' When the servant returned, he reported these things to his master. Then the master of the house became angry and said to his servant, 'Go out quickly into the streets and marketplaces of the city, and bring in the poor, the maimed, the blind, and the lame.' The servant said, 'Master, what you commanded has been done, and there is still room.' The master said to his servant, 'Go out into the highways and hedges, and compel them to come in, so that my house may be filled. For I tell you that none of those men who were invited will taste my supper.'"

14: 15-24. And when one of them that reclined at table with Him heard these things, he said unto Him, Blessed is he that shall eat bread in the kingdom of God. But He said unto him, A certain man made a great supper, and bade many. And sent his servant at supper time to say to them that were bidden, Come, for lo! all things are ready. And they at once began all of them to make excuse. The first said unto him, I have bought a field, and I must needs go to see it: I pray you permit me to be excused. And another said, I have bought five yoke of oxen, and I go to examine them: I pray you permit me to be excused. And another said, I have taken a wife, and therefore I cannot come. And when the servant returned, he told his lord these things. Then the master of the house was angry, and said to his servant, Go out quickly into the streets and marketplaces of the city, and bring in hither the poor, and the maimed, and the blind, and the lame. And the servant said, Lord, what you command is done, and yet there is room. And the lord said to his servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. For I say unto you, that none of those men that were bidden shall taste of my supper.

Again, the meaning of the lessons set before us requires me to say that the fruit of good works is praiseworthy. For the toil of the saints is not unrewarded, as they work hard to lead a life that is truly worthy of admiration both with God and with people. For the wise Paul writes, "For God is not unrighteous to forget your labor and your love, which you have shown toward His name." And again elsewhere he uses similar words: "For the lightness of our present affliction works for us abundantly and in a higher degree an eternal greatness of glory, when we look not at the things which are seen, but at those which are not seen; for the things which are seen are temporary, but the things which are not seen are for eternity." For the things of time are earthly things, and these we say are what are here called "the things which are seen." But those which are to come, and which at present are not seen, but consist in those hopes which are with God, are stored up for us in dwellings that cannot be shaken.

AGAIN, the purport of the lessons laid before us obliges me to say, that the fruit of good works is praiseworthy. For not unrewarded is the toil of the saints, as they strenuously labour to lead that life which is truly worthy of admiration both with God and men. For the wise Paul writes, "For God is not unrighteous to forget your labour and your love, which you have showed unto His Name." And again in another place he uses similar words, "For the lightness, he says, of our present affliction works for us abundantly and in a higher degree an eternal greatness of glory, when we look not at the things which are seen, but at those which are not seen; for the things which are seen are those of time, but the things which are not seen are for eternity." For the things of time are those of earth; and these we say are what are here called "the things which are seen:" but those which are to come, and which at present are not seen, but consist in those hopes which, are with God, are stored up for us in mansions that cannot be shaken.

And who those are for whom these things are prepared and to whom they will be given, the Savior has shown here, depicting as if in a picture through the parable set before us the nature and power of the dispensation. However, it is necessary for me first to explain what occasion led to this teaching.

And who they are for whom these things are prepared, and unto whom they will be given, the Saviour has here shown, portraying as in a picture by the parable set before us, the nature and efficacy of the dispensation. It is necessary however for me first to say what was the occasion which led to this discourse.

Our Lord was dining at the home of a certain Pharisee, along with many others who had gathered there—friends of the host who shared his views. There again the Saviour of all, seeking to benefit those who were present (for He loves mercy rather than honor and vainglory), corrected the one who had invited them by not allowing him to spend extravagantly or aim at what was beyond his means in order to gain human praise. For He said, "When you give a dinner or a supper, do not invite your friends, or your brothers, or any others who are rich and your neighbors, but rather the poor, the maimed, and the blind. For those who act this way," He said, "will be blessed at the resurrection of the just." When one of those reclining at the table heard these excellent words, he said, "Blessed is the one who will eat bread in the kingdom of God." However, this man was probably not yet spiritual but still psychikos (living according to natural human nature), and not capable of understanding correctly what Christ was saying. For he was not one of those who believed, nor had he yet been baptized. He supposed that the rewards of the saints for their mutual works of love would be bodily things. Because they were too dull in heart to grasp a clear understanding, Christ fashioned a parable for them that sets forth quite appropriately the nature of the dispensation that was about to be established for their sake. He said, "A certain man prepared a great supper and invited many. And he sent his servant at supper time to say to those who were invited, 'Come, for everything is now ready.'"

Our Lord then was feasting at a certain Pharisee's, in company with many others assembled there, the friends of him who had bidden them to the entertainment, and the sharers of his sentiments. There again the Saviour of all, to benefit those who were gathered there,—-for He loves mercy rather, and not honour and vainglory;—-perfected him that invited them, by not permitting him to make lavish expense, or aim at what was beyond his means, to gain the praise of men. For He said, "When you make a dinner or a supper, call not your friends, nor your brethren, nor further, any others who are rich and your neighbours: but rather the poor, and the maimed, and the blind. For those, He said, who so act shall be blessed at the resurrection of the just." Upon which one of those who were reclining with them at meat, on hearing words thus excellent, said, "Blessed is he that shall eat bread in the kingdom of God." Probably however this man was not as yet spiritual, but rather animal, nor fitted to understand correctly what was spoken by Christ: for he was not one of those who believed, nor had he as yet been baptized. For he supposed that the rewards of the saints, for their mutual labours of love, would be in things pertaining to the body. Because then they were too dull in heart to comprehend a precise idea, Christ frames for them a parable which with sufficient appositeness sets forth the nature of the dispensation about to be instituted for their sakes: and says, "A certain man made a great supper, and bade many. And he sent his servant at supper time to say to them that were bidden, Come, for lo! all things are ready."

Here let us first examine why the guests were invited to a supper rather than a dinner. Or even before that, we should ask who is meant by the man who sent someone to invite people to the supper, and who is the one doing the inviting, and finally who are those who were invited but rejected the invitation.

And here let us first of all inquire, what was the reason why it is rather to a supper than a dinner that the guests were invited; or rather, even before this, who is to be understood by the man who sent one to invite to the supper; and who also is the inviter, and who in fine they are who were invited, but despised the summons.

By the man we should understand God the Father. For similitudes are formed to represent the truth, and are by no means the truth themselves. He therefore, the Creator of the universe and the Father of glory, made a great supper—that is, a festival for the whole world—in honor of Christ. In the last times of the world, then, and so to speak at this our world's setting, the Son arose for us, at which time He also suffered death for our sakes and gave us His flesh to eat, as being the bread from heaven which gives life to the world. Towards evening also, and by the light of torches, the lamb was sacrificed according to the law of Moses. And therefore with good reason the invitation that is by Christ is called a supper.

By the man therefore is to be understood God the Father. For similitudes are formed to represent the truth, and are by no means the truth themselves. He therefore, the Creator of the universe, and the Father of glory, made a great supper, that is, a festival for the whole world, in honour of Christ. In the last times then of the world, and. so to speak, at this our world's setting, the Son arose for us: at which time also He suffered death for our sakes, and gave us His flesh to eat, as being the bread from heaven, Which gives life to the world. Towards evening also, and by the light of torches, the lamb was sacrificed, according to the law of Moses. And therefore with good reason the invitation that is by Christ is called a supper.

And next, who is the one who was sent, and who is also called a slave? Perhaps Christ Himself: for though God the Word is by nature (physis) God, and the very Son of God the Father, from whom He was manifested, yet He emptied Himself to take the form of a slave. Therefore, as God from God, He is Lord of all; but one may justly apply the name of a slave to the limits of His humanity. Yet though He had taken, as I said, the form of a slave, He was even so Lord as being God.

And next, who is he that was sent, and who it also says was a slave? Perchance Christ Himself: for though God the Word is by nature God, and the very Son of God the Father, from Whom He was manifested, yet He emptied Himself, to take the form of a slave. As being therefore God of God He is Lord of all; but one may justly apply the appellation of a slave to the limits of His humanity. Yet though He had taken, as I said, the form of a slave, He was even so Lord as being God.

And when was He sent? At supper time, it says. For the only-begotten Word of the Father did not descend from heaven and take a form like ours at the beginning of this world, but rather when the Omnipotent Himself willed it, even in these latter times, as we have already said.

And when was He sent? At supper time, it says. For it was not at the commencement of this world that the only-begotten Word of the Father descended from heaven, and was in form like unto us; but rather when the Omnipotent Himself willed it, even in these latter times, as also we have already said.

And what was the nature of the invitation? "Come, for look! All things are ready." For God the Father has prepared in Christ for the people of earth those gifts which are bestowed upon the world through Him: the forgiveness of sins, the cleansing away of all defilement, the communion of the Holy Spirit, the glorious adoption as sons, and the kingdom of heaven. Christ invited Israel before all others to these blessings through the commandments of the gospel. For somewhere He has even said by the voice of the Psalmist, "But I have been set as a king by Him"—that is, by God the Father—"upon Zion His holy mount, to preach the commandment of the Lord." And again, "I was not sent except to the lost sheep of the house of Israel."

And what was the nature of the invitation? "Come: for lo! all things are ready." For God the Father has prepared in Christ for the inhabitants of earth those gifts which are bestowed upon the world through Him, even the forgiveness of sins, the cleansing away of all defilement, the communion of the Holy Spirit, the glorious adoption as sons, and the kingdom of heaven. Unto these blessings Christ invited by the commandments of the gospel Israel before all others. For somewhere He has even said by the voice of the Psalmist; "But I have been set as a king by Him; that is, by God the Father; upon Zion His holy mount, to preach the commandment of the Lord." And again, "I was not sent but unto the lost sheep of the house of Israel."

And was their decision for their own good? Did they appreciate with admiration the kindness of the One who invited them and the role of the One who delivered the call? No, they did not. The text says "they began, all of them at once, to make excuse"—that is, as if with one purpose, without any delay, they made excuses. "For the first said, I have bought a field, and I must go to see it: I pray you, permit me to be excused. And another said, I have bought five yoke of oxen, and I go to examine them: I pray you, permit me to be excused. And another said, I have taken a wife, and therefore I cannot come." You can see that by foolishly giving themselves over to these earthly matters, they cannot see spiritual things. Overcome by love of the flesh, they are far from holiness and are covetous and greedy for wealth. They seek things that are below but make no account, not in the slightest degree, of those hopes that are stored up with God. It would have been far better to gain the joys of paradise instead of earthly fields, and instead of temporary farming—for this was the purpose of the yokes of oxen—to gather the fruits of righteousness. For it is written, "Sow for yourselves righteousness; gather as vintage the fruit of life." Was it not their duty rather, instead of the carnal procreation of children, to have chosen spiritual fruitfulness? For the one is subject to death and corruption, while the other is an eternal and abiding abundance for the saints.

And their determination then, was it for their own good? Did they regard with admiration the gentleness of Him Who bade them, and the office of Him Who ministered the call? Not so: for "they began, it says, all of them at once to make excuse:" that is, as with one purpose, without any delay, they made excuse. "For the first said, I have bought a field, and I must needs go to see it: I pray you, permit me to be excused. And another said, I have bought five yoke of oxen, and I go to examine them: I pray you, permit me to be excused. And another said, I have taken a wife, and therefore I cannot come." You perceive that by senselessly giving themselves up to these earthly matters, they cannot see things spiritual; for being overcome by the love of the flesh, they are far from holiness, and are covetous and greedy after wealth. They seek those things which are below, but make no account, no not in the slightest degree, of those hopes which are stored up with God. Far better would it have been instead of earthly fields to gain the joys of paradise: and instead of transitory tillage, for this was the object of the yokes of oxen, to gather the fruits of righteousness. For it is written, "Sow for yourselves righteousness; gather as vintage the fruit of life." Was it not their duty rather, instead of the carnal procreation of children, to have chosen spiritual fruitfulness? For the one is subject unto death and corruption: the other is an eternal and abiding; affluence for the saints.

When the householder heard their refusal, he was angry, it says, and commanded that the poor, the maimed, the blind, and the lame should be gathered from the streets and marketplaces of the city. And who are we to understand by those who refused to come for the sake of, as I said, lands, farming, and the physical procreation of children? Certainly it must be those who stood at the head of the Jewish synagogue—men with full purses, slaves to greed, with their minds set on profit, which consumed all their attention. For throughout the whole of inspired Scripture, one can see them criticized for this very thing.

When then the householder heard their refusal, he was angry, it says; and commanded that from the streets and marketplaces of the city there should be gathered the poor, and the maimed, and the blind, and the lame. And who then are to be understood by those who for the sake, as I said, of lands, and tillage, and the carnal procreation of children, refused to come? Certainly it must be those, who stood at the head of the Jewish synagogue; men with wealthy purses, the slaves of covetousness, with their mind set on lucre, on which they lavished all their earnestness. For so to speak throughout the whole of inspired Scripture, one may see them blamed for this very thing.

Those who were of higher social standing than the common people did not submit themselves to Christ. When He said to them, "Take My yoke upon you," they rejected the invitation. They did not accept the faith, stayed away from the feast, and scorned the great supper through their stubborn disobedience. That the scribes and Pharisees did not believe in Christ is clear from what He says to them: "You have taken away the key of knowledge. You do not enter yourselves, and those who are entering you have hindered." In their place, then, those were called who were in the streets and marketplaces—that is, those who belonged to the Jewish common people, whose mind was sickly, weak, dark, and halting. Such people may be considered blind and lame. But they became strong and whole in Christ. They learned to walk uprightly and received the divine light into their minds. That a great multitude of the Jews believed can be learned from the Acts of the Apostles.

Those then who were superior in station to the mass of the common people did not submit themselves to Christ, when, saying unto them, "Take My yoke upon you:" they rejected the invitation: they did not accept the faith; they remained away from the feast; and scorned the great supper by their hardened disobedience. For that the scribes and Pharisees did not believe in Christ, is manifest by what He says unto them, "You have taken away the key of knowledge: you enter not in yourselves: and those that are entering you have hindered." In their stead therefore those were called who were in the streets and market-places, who belonged, that is, to the Jewish common people, whose mind was sickly, and infirm, and dark, and halting: for such one may consider to be blind and lame. But they became strong and whole in Christ: they learnt to walk uprightly, and received the divine light into their mind. And that a multitude of the Jews not easy to number believed, one may learn from the Acts of the Apostles.

When those in the streets had been called, the one whose job it was to invite them to the supper said to the householder, "There is still room." And the lord said to his servant, "Go out into the highways and hedges, and compel them to come in, so that my house may be filled. For I tell you, none of those men who were originally invited will taste my supper."

When then those, it says, who were in the streets had been called, he whose office it was to bid them to the supper said to the householder, "Still there is room. And the lord said to his servant. Go out into the highways and hedges, and compel them to come in, that my house may be filled. For I say unto you, that no one of those men that were bidden shall taste of my supper."

Notice here, I ask, the calling of the Gentiles after the Israelites had entered by faith. For in ancient times the Gentiles were crude in mind and uncultivated in understanding, and so to speak, outside the city, living in lawlessness and more like cattle than human beings, with little use of reason. And for this reason the one who invites to the supper is sent to the highways outside the city and to the hedges in the fields. Moreover, he is commanded by the one who sent him not merely to invite and offer exhortation only, but even to compel them. And yet in all people faith is a voluntary act, and by attaining it of their own free will, people become acceptable to God and richly endowed with His gifts. How then are people compelled? Yes, this too was said deliberately. For it was necessary, absolutely necessary for the Gentiles, who were bound by an intolerable tyranny and fallen under the yoke of the devil and caught, so to speak, in the unbreakable snares of their sins and utterly ignorant of Him Who by nature and truly is God, that their calling should be very urgent, resembling the use of force, so that they might be able to look up to God and taste the sacred doctrines and abandon their former error and spring away, as it were, from the hand of Satan. For Christ also said, "No man can come unto Me except My Father Who sent Me drag him." But dragging implies that the calling is an act of power such as only God can exercise. And the blessed David is also found addressing God in similar terms concerning them, "With bridle and bit shall You restrain the jaws of those that draw not near unto You." You see how the God of all, as with a bridle, turns to Himself those who have fiercely departed from Him, for He is good and loving toward mankind and wills that all people should be saved and come to the knowledge of the truth.

Here observe, I pray, the calling of the Gentiles after that the Israelites had entered by faith.. For in old time the Gentiles were boorish in mind, and uncultivated in understanding, and so to say, outside the city, as living in lawlessness, and more like cattle than men, and with little use of reason. And on this account he who invites to the supper is sent unto the highways, outside the city, and to the hedges in the fields: moreover he is commanded by him who seat him not merely to invite, and offer them exhortation only, but even to compel them. And yet in all men faith is a voluntary act, and by attaining unto it of their own free will, men are acceptable unto God, and largely endowed with His gifts. How then are men compelled? Yes, this also was said advisedly. For it was necessary, absolutely necessary for the Gentiles, as being fettered by an intolerable tyranny, and fallen under the yoke of the devil, and caught, so to speak, in the indissoluble meshes of their sins, and utterly ignorant of Him Who by nature and verily is God, that their calling should be very urgent, resembling the use of force, that they might be able to look up unto God, and taste the sacred doctrines, and leave off their former error, and spring away as it were from the hand of Satan. For Christ also said, "No man can come unto Me except My Father Who sent Me drag him." But dragging implies that the calling is an act of power such as God only can exercise. And the blessed David is also found addressing God in similar terms respecting them, "With bridle and bit shall You restrain the jaws of those that draw not near unto You." You see how the God of all as with a bridle turns unto Himself those who fiercely have departed from Him: for He is good and loving unto mankind, and wills that all men should be saved, and come unto the knowledge of the truth.

The leaders of the Jewish people stayed away from the supper because they were stubborn, proud, and disobedient. They despised such an extraordinary invitation because they had turned toward earthly things and fixed their minds on the empty distractions of this world. But the common people were called in, and immediately after them, without delay, the Gentiles. For when our Lord Jesus Christ rose from the dead, He called out to the holy apostles saying, "All power is given to Me in heaven and on earth: go make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, and teaching them to observe all those things that I have commanded you. And look! I am with you every day even to the end of the world."

The chiefs therefore of the Israelitish populace remained aloof from the supper, as being obdurate and proud and disobedient, and scorned so surpassing an invitation, because they had turned aside to earthly things, and fixed their mind upon the vain distractions of this world. But the vulgar multitude was called in, and after them immediately and without delay the Gentiles. For when our Lord Jesus Christ arose from the dead, He cried out unto the holy apostles saying, " All power is given unto Me in heaven and in earth: go make disciples of all nations, baptizing you them in the name of the Father, and of the Son, and of the Holy Spirit: and teaching you them to observe all those things that I have commanded you: and lo! I am with you every day even unto the end of the world."

Large crowds were traveling with Jesus, and He turned and said to them: Anyone who comes to Me and does not hate his father and mother, his wife and children, his brothers and sisters, and even his own life, cannot be My disciple. And whoever does not carry his cross and follow Me cannot be My disciple. For which of you who wants to build a tower does not first sit down and calculate the cost, to see whether he has enough to complete it? Otherwise, when he has laid the foundation and is unable to finish, all who see it will begin to mock him, saying, This man started to build and was not able to finish. Or what king, preparing to go to war against another king, does not first sit down and consider whether he can engage with ten thousand troops the one coming against him with twenty thousand? And if he cannot, while the other is still far away, he sends ambassadors and asks for terms of peace. So therefore, every one of you who does not give up all his possessions cannot be My disciple. Salt therefore is good, but if the salt loses its taste, how can it be made salty again? It is useful neither for the soil nor for the manure pile; they throw it out. Whoever has ears to hear, let him hear.

14:25-35. And great multitudes went with Him: and He turned and said unto them; Whosoever cometh unto Me, and hates not his father and his mother, and his wife, and his children, and his brethren, and his sisters: yes, and his own self also, he cannot be My disciple. And whosoever does not bear his cross, and come after Me, cannot be My disciple. For which of you, that wishes to build a tower, sits not down first, and counts the cost, to see whether he have sufficient to finish it? Lest when he has laid the foundation, and is not able to finish it, all that behold it begin to mock him, saying, This man began to build, and was not able to finish. Or what king going to make war with another king, sits not down first and consider, whether he be able with ten thousand to meet him that comes against him with twenty thousand? And if he be not, while the other is yet afar off, he sends ambasssadors, and asks conditions of peace. So therefore every one of you that forsakes not all his possessions, cannot be My disciple. Halt therefore is good: but if the salt have no savour, with what shall it be seasoned? It is useful neither for the land, nor yet for the dunghill: they cast it out. He that has ears to hear, let him hear.

Those who command military forces and have won glory in war instruct the troops under their command, when the time for battle arrives, on how to array themselves bravely against the enemy's battle lines in order to gain a triumphant victory. The Savior of all, imitating the skill of such commanders, very clearly shows to all who would follow Him the pathway of spiritual courage: that by advancing with unstoppable force toward every triumph of piety, and exercising a stern and irresistible determination, they may rightly win the privilege of being with Him and following Him.

THOSE who command warlike armies, and have won for themselves martial glory, whenever the time for battle has arrived, instruct the troops under their orders in what way, arraying themselves manfully against the phalanxes of the enemy, they will gain a triumphant victory. And the Saviour of all, imitating the skilfulness of those here mentioned, very clearly shows unto all who would follow Him, the pathway of spiritual manfulness: that advancing with unrestrainable impetuosity unto every triumph of piety, and exerting a stern and irresistible earnestness, they may win by a just decree the right of being with Him, and following Him.

This lesson, then, clearly teaches us what kind of people He wants us to be. "For whoever comes to Me," He says, "and does not hate his father and his mother, and his wife and his children, and his brothers and his sisters, yes, and even his own life, cannot be My disciple." 'What then, O Lord,' someone might perhaps say, 'do You despise the laws of natural affection? Do You command us to hate one another and to disregard the love that sons owe to fathers, that husbands owe to wives, and that brothers owe to brothers? Should we make enemies of those who are members of the same household? And those whom it is our duty instead to love, must we count them as enemies in order that we may be with You and be able to follow You?'

This lesson then clearly teaches us, what sort of persons He would have us to be. "For whosoever comes unto Me, He says, and hates not his father and his mother, and his wife and his children, and his brethren, and his sisters, yes, and his own self also, cannot be My disciple." 'What then, O Lord, some perchance may say, do You despise the laws of natural affection? Do You command us to hate one another, and to disregard the love that is due to fathers from their sons, to wives from their husbands, to brethren from their brethren? Shall we make those enemies who are members of the same household; and those, whom it is our duty rather to love, must we count as foes, in order that we may be with you, and be able to follow you?'

This is not what the Savior means. Away with such a foolish thought. For He who commands even those who are violent enemies to be gentle and forgiving to all who would wrong them—saying, "Love your enemies and pray for those who persecute you"—how could He want us to hate those born into the same family, to disregard the honor due to parents, to think nothing of despising our brothers, and even our own children, and even our own selves? He who has pronounced condemnation even on those who disregard the law of mutual love could not want His friends to cherish a savage and, so to speak, desperate state of mind. What He does wish to teach in these commands is plain to those who can understand from what is said in another place expressly on the same subject. "For he who loves father or mother more than Me is not worthy of Me, and he who loves son or daughter more than Me is not worthy of Me." By adding "more than Me," it is plain that He permits us to love, but not more than we love Him. For He demands for Himself our chief affection, and that very justly, for the love of God in those who are perfect in mind has something in it superior both to the honor due to parents and to the natural affection felt for children.

This is not what the Saviour means. Away with so vain a a thought. For He Who commands even those who are violent enemies to be gentle, and forgiving to all who would do them wrong: for, "Love, He says, your enemies: and pray for them that spoil you:" how could He wish us to hate those who are born of the same family, and to disregard the honour due to parents, and think nothing of despising our brethren; yes! and our own children also, and even our own self? For He, Who has pronounced condemnation even upon those who disregard the law of mutual love, could not wish His friends to cherish a savage, and so to speak, a desperate state of minds. What however He does wish to teach in these commands is plain to those who can understand from what is said in another place expressly upon the same subject. "For he that loves, He says, father or mother more than Me, is not worthy of Me: and he that loves son or daughter more Me, is not worthy of Me." By adding then "more than Me," it is plain that He permits us to love, but not more than we do Him. For He demands for Himself our chief affection; and that very justly: for the love of God in those who are perfect in mind has something in it superior both to the honour due to parents, and to the natural affection felt for children.

We need to explain what prompted our Lord to speak about this subject. The Gospel passage read at our last meeting described a great supper to which many were invited by the host. But they were indifferent to it, for "they made excuse with one accord," and one said he had bought a field and needed to go see it, another that he had bought five yoke of oxen, and a third that he had married a wife. By using these false excuses, they offended the one who invited them. We are therefore clearly given to understand that when God calls us to Him to make us partakers of His bounty, we must disregard the lusts that belong to the flesh and serve the flesh, and set no value at all on the things of this world. Instead, using all our strength, we must press forward toward those things that will never have to be abandoned and that fill us with all blessedness, as God generously gives us His gifts and, like someone welcoming us to an expensive banquet, admits us to the privilege of rejoicing with the rest of the saints in the hope of future blessings. For earthly things have little value and last only for a time, and belong solely to the flesh, which is subject to corruption. But those things which are divine and spiritual constantly and unceasingly accompany those who have once been counted worthy to receive them, and extend onward into endless ages. What value, then, will sensible people place on earthly farms, or the love of physical pleasure, or the respect due to relatives in the flesh, if it is established that for love of Christ we must disregard all these things that have been mentioned? For there have been many instances of people who desired a blameless life, who even after touching, so to speak, the dust of the wrestling ground and trying the contests there, and almost reaching the point of receiving the crown of the heavenly calling, have been pulled backward either from regard for relatives, or from being too weak to endure a prolonged struggle, or from being caught in the snares of physical desire and foolishly preferring present pleasure to the blessings stored up in hope. Many too have been terrified by the fear of death, and when the time called them to persecutions so that by being tested they might receive the crown of incorruption, they have denied the faith—that is, they have avoided the duty of suffering patiently—and having shown themselves weak and cowardly, have fallen from their steadfastness. Therefore, to produce in us a mind that cannot be broken and make us indifferent to every worldly matter because of our love for Him, He commands us to hate even our relatives according to the flesh, and our own self as well, if, as I have just said, the situation calls for it.

"We must explain however what the occasion was which directed our Lord's words to this subject. The passage then read from the Gospel at our last meeting described the celebration of a great supper, unto which many were invited by him who gave the feast. But they were men indifferent to it: for "they made excuse, it says, with one accord, and said, one that he had bought a field, and must needs go to see it: and another, that he had bought five yoke of oxen: and a third again, that he had married a wife:" and by employing these feigned excuses, they vexed him who invited them. We are therefore given most clearly to understand, that when God calls us unto Him, to make us partakers of His bounty, we must disregard the lusts that are of the flesh, and minister to the flesh, and set no value whatsoever upon the things of this world, but exerting all our force must advance unto those things which will never have to be abandoned, and which fill us with all blessedness, as God bestows with bounteous hand upon us His gifts, and like one welcoming us to a costly banquet, admits us to the right of rejoicing with the rest of the saints in the hope of future blessings. For the things of earth, are but of little value and last only for a time, and belong to the flesh solely, which is the victim of corruption: but those things which are divine and spiritual constantly and without ceasing accompany those who have once been counted worthy of receiving them, and reach onwards to unending worlds. What value therefore will men of sense set upon earthly farms, or the love of carnal pleasure, or the respect due to kinsmen in the flesh, if it be laid down that for love's sake unto Christ, we must disregard all these things that have been named? For many instances have there been of men desirous of a blameless life, who even after touching, so to speak, the dust of the palaestra, and making trial of the combats therein, and all but attaining to the right of receiving the crown of the heavenly calling, have been drawn backward, as it were, either from regard to relatives, or from being too weak to bear a struggle of endurance, or from being entangled in the snares of carnality, and foolishly preferring present pleasure to the blessings laid up in hope. Many too the feav of death has terrified, and when the season called them unto persecutions, that being proved they might receive the crown of incorruption, they have denied the faith, have avoided, that is, the duty of suffering patiently, and having shown themselves weak and cowardly, have fallen from their steadfastness. To work in us therefore a mind incapable of being broken, and make us careless of every worldly matter for our love of Him, He commands us to hate even our relatives according to the flesh, and our own self also, if, as I have just said, the season call us thereto.

And next He uses two examples to encourage His friends to invincible strength and to establish in unwavering zeal those who desire to attain honors through patience and endurance. "For if," He says, "anyone wishes to build a tower, he first calculates whether he has sufficient means to finish it, lest when he has laid the foundation and is not able to finish it, people laugh at him." For those who choose to lead a glorious and blameless life ought to store up beforehand in their mind a zeal sufficient for this purpose, and to remember the one who says, "My son, if you draw near to serve the Lord, prepare yourself for every temptation: make your heart straight, and endure." But those who have no such zeal, how will they be able to reach the goal that is set before them?

And next He uses two examples, to encourage unto an invincible fortitude those who are His friends, and to establish in an unwavering zeal those whose desire it is to attain to honours by patience and endurance. "For if, says He, any one wish to build a tower, he reckons first if he have means sufficient to finish it, lest when he has laid the foundation, and is not able to finish it, men laugh at him." For those whose choice it is to lead a glorious and blameless life ought to store up beforehand in their mind a zeal sufficient thereunto, and to remember him who says, "My son, if you draw near to serve the Lord, prepare yourself for every temptation: make your heart straight, and endure.'" But those who have no such zeal, how will they be able to reach the mark that is set before them?

Or what king, He says, wishing to make war with another king, does not first consider whether with his ten thousand he can prevail over one who is mightier than himself? And what does this mean? Our wrestle is not against blood and flesh, but against governments, against empires, against the world-holders of this darkness, against wicked spirits in the heavenly regions. We also have a crowd of other enemies, as it were: the carnal mind, the law that rages in our members, passions of many kinds, the lust of pleasure, the lust of the flesh, the lust of wealth, and others. We must wrestle with these; this is our savage troop of enemies. How then shall we conquer? By believing that in God we shall act valiantly, as Scripture says, and He shall bring to nothing those who oppress us. With this confidence one of the holy prophets said, "Behold the Lord helps me: who shall put me to shame?" And the divine David also sings, "The Lord is my light and my Savior: whom shall I fear? The Lord is the helper of my life: at whom shall I tremble?" For He is our strength, and through Him we shall gain victory, for He has given us power to tread upon serpents and scorpions and upon all the power of the enemy. Therefore, as He says, "Salt is good, but if the salt becomes tasteless, with what can it be seasoned? It is thrown out," He says. So let there be salt in you, He continues—that is, the divine words which bring salvation. But if we despise these, we become without flavor, and foolish, and utterly useless. The congregation of the saints must cast out such things, by the gift to them of mercy and love from Christ, the Savior of us all, through whom and with whom, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

"Or what king, He says, wishing to make war with another king, does not consider with himself, whether with his ten thousand he can prevail over one who is more mighty than himself?" And what does this mean? "Our wrestle is not against blood and flesh, but against governments; against empires; against the worldholders of this darkness; against wicked spirits in the heavenly regions." We have too a crowd, as it were, of other enemies, the carnal mind, the law that rages in our members, passions of many kinds, the lust of pleasure, the lust of the flesh, the lust of wealth, and others: with these we must wrestle; this is our savage troop of enemies. How therefore shall we conquer? By believing that "in God we shall do valiantly, as Scripture says, and He shall bring to naught those that oppress us:" In this confidence one of the holy prophets said, "Behold the Lord helps me: who shall make me ashamed?" And the divine David also sings, "The Lord is my light, and my Saviour: whom shall I fear? The Lord is the helper of my life, at whom shall I tremble?" For He is our strength, and by Him we shall gain victory: for He has given unto us to tread upon serpents and scorpions, and upon all the power of the enemy. As therefore He says, "Salt is good: but if the salt be tasteless, with what can it be seasoned? It is cast out," He says. Let there be therefore, He proceeds, salt in you," that is, the divine words which bring salvation: but which if we despise, we become without savour, and foolish, and utterly useless. Such things must the congregation of the saints cast out, by the gift unto them of mercy and love from Christ, the Saviour of us all; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

Luke 15:1-10. Now all the tax collectors and sinners regularly came near to Him to hear Him. And the Pharisees and scribes complained, saying, "This man welcomes sinners and eats with them." And He told them this parable, saying, "What man among you who has a hundred sheep and has lost one of them does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? And when he has found it, he puts it on his shoulders, rejoicing. And when he has come home, he calls together his friends and neighbors, saying to them, 'Rejoice with me, for I have found my sheep that was lost.' I tell you that in the same way there will be joy in heaven over one sinner who repents, more than over ninety-nine righteous people who need no repentance. Or what woman who has ten silver coins, if she loses one of them, does not light a lamp and sweep the house and search carefully until she finds it? And when she has found it, she calls her friends and neighbors together, saying, 'Rejoice with me, for I have found the coin I had lost.' In the same way, I tell you, there is joy before the angels of God over one sinner who repents."

15:1-10. Now all the publicans and sinners used to draw near unto Him to hear Him. And the Pharisees and Scribes murmured, saying, This man receives sinners, and eats with them. And He spoke this parable unto them, saying, What man of you having a hundred sheep, and having lost one of them, does not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it. And when he has found it, he lays it on his shoulders, rejoicing. And when he has come home, he calls together his friends and his neighbours, saying unto them, Rejoice with me: for I have found my sheep which was lost. I say unto you, that likewise there shall be joy in heaven over one sinner that repents, more than over ninety and nine just persons who need no repentance. Or what woman having ten drachms, if she lose one of them, does not light a lamp, and sweep the house, and search diligently till she find it. And when she has found it, she calls her friends and her neighbours together, saying, Rejoice with me: for I have found the drachm which I had lost. Likewise I say unto you, that there is joy before the angels of God over one sinner that repents.

You have no doubt paid attention to what has been read here. You have marveled with me at the Savior's words. But have you also understood it thoroughly and spiritually, and fixed the searching eye of your mind on its deeper meaning? Have you grasped the sense of what has been said? Or has the word perhaps rung in your ears and then flown away, leaving nothing there that would benefit you? But I imagine that since you are believers and love instruction, the Savior enlightens your understanding. For He is the One "who reveals the deep things of darkness, and puts the light of understanding in the hearts of those who love Him."

YOU have no doubt attended here also to what has been read; you have wondered with me at the Saviour's words: have you also understood it thoroughly and spiritually, and fixed the searching eye of the mind upon its profounder interpretation? Has the sense of what has been said been caught by you? Or possibly has the word, after having rung in your hearing, flown away, and nothing settled there that would be to your profit. But as I imagine, in that you are believers, and love instruction, the Saviour illumines your understanding. For He it is "Who reveals the deep things of darkness, and puts the light of understanding in the hearts of those that love Him."

The two parables that follow one after another present to us an image of God's gentleness. They have similar meanings and agree with one another. But the foolish Jew is openly criticized for completely refusing to understand the great and deep mystery of the Incarnation. It was entirely hidden from him that God the Father sent the Son from heaven not "to judge the world," as He himself says, but so that the world might be saved through Him. In what way, then, was it appropriate for the world to be saved—the world that had been trapped in the snares of sin, proven guilty of wickedness, and subjected to a cruel tyrant, namely Satan? Was it by demanding punishment from it for having fallen into transgression and sin? Or was it not rather by helping it, because God is patient and ready, so to speak, to forget those things in which humanity had transgressed, and to restore to a holy life those who do not know how to live rightly?

The two parables then that follow close upon one another depict to us an image of the divine gentleness, being both of similar meaning, and, so to say, at concord with one another. But the senseless Jew is openly reproved, for refusing in every way to understand the great and profound mystery of the Incarnation. From him it was completely hidden, that God the Father sent the Son from heaven, not "to judge the world," as He Himself declares, but that the world might be saved through Him. In what manner then was it fitting for the world to be saved, which had been caught in the meshes of sin, and proved guilty of the charge of wickedness, and that was subject to a cruel tyrant, even Satan? Was it by demanding of it punishment, for having fallen into transgression and sin? Or was it not rather by helping it, in that God is long-suffering, and ready, so to speak, to cover over in forgetfulness those things wherein man had transgressed, and to renew unto holiness of life those who know not how to live uprightly?

Tell me then, O Pharisee, why do you complain because Christ did not disdain to be with tax collectors and sinners, but deliberately provided them this means of salvation? To save people He emptied Himself and became in fashion like us, and clothed Himself in human poverty. And do you then criticize the dispensation of the Only-begotten in the flesh? Do you find fault with His humbling Himself from above in heaven, He who transcends all? No, do you not even leave the Incarnation itself without criticism? And yet the holy prophets marveled at the beautiful skill of the mystery. For the prophet David declares in the Psalms, "Sing with understanding: God has set a King over all the nations." And the prophet Habakkuk says that he heard His message and was afraid, and that he considered also His works and was astonished. How then are you not ashamed of criticizing those things which you ought to have admired? Would you have the Lord of all be stern and unyielding, or rather good and kind to humanity? The human family on earth had gone astray; it had wandered from the hand of the chief shepherd. And therefore He who feeds the flocks above in heaven became like us, so that He might make us also dwell in His folds—so that He might unite us to those who had never gone astray, and drive away from us the beast of prey, and ward off like some wicked band of robbers those impure demons who had led astray everyone under heaven.

Tell me therefore, O Pharisee, why you murmur, because Christ disdained not to be with publicans and sinners, but purposely provided for them this means of salvation? To save men He yielded Himself to emptiness, and became in fashion like unto us, and clothed Himself in human poverty. And do you then blame the dispensation of the Only-begotten in the flesh? Do you find fault with His humbling Himself from above in heaven, Who transcends all? Nay, leave you not the very Incarnation without censure? And yet the holy prophets wondered at the beautiful skill of the mystery. For the prophet David in the Psalms declares, "Sing you with understanding: God has set a King over all the nations." And the prophet Habakkuk says, "That he heard His hearing, and was afraid: and that he considered also His doings, and was astonished." How therefore are you not ashamed of blaming those things which you ought to have admired? Would you have the Lord of all stern and inexorable, or good rather and kind to men? The family upon earth had gone astray: it had wandered from the hand of the chief shepherd: and therefore He Who feeds the flocks above in heaven, became like unto us, that He might make us also dwell in His folds:—-that He might unite us to those who had never gone astray, and drive from us the beast of prey, and ward off like some impious band of robbers those impure demons, who had led astray all beneath the sky.

He sought what was lost, and to show that the Jewish fault-finding on this account was pointless, He says to them, "What man among you having a hundred sheep, and having lost one of them, does not leave the ninety-nine in the wilderness and go to seek the one that is lost? And if he happens to find it, he rejoices in it," He says, "more than in those that did not go astray." Understand from this, my beloved, the wide extent of the Savior's kingdom, the countless multitude of His subjects, and the skillful plan of the dispensation toward us. For the sheep, He says, are a hundred, making the number of His subjects rise to a multitude that is complete and altogether perfect. For a hundred is always, so to speak, a perfect number, being composed of ten times ten. And we have also learned from the divinely-inspired Scripture that "a thousand thousands minister to God, and ten thousand times ten thousand stand around His lofty throne." The sheep therefore are a hundred, and of them one has gone astray—the family on earth, which the chief Shepherd of all sought, having left in the wilderness those ninety-nine. Was it then because He had no regard for the many that mercy was shown to the one only? No, not because He had no regard for them—that would be impossible—but because they are secure, guarded by His Almighty hand. It was right therefore that mercy should rather be shown to what was lost, so that evidently nothing might be lacking to that other multitude, but the one being restored to it, the hundred might regain its beauty.

He sought therefore that which was lost: and, to show that the Jewish fault-finding on this account was vain, He says unto them, "What man of you having a hundred sheep, and having lost one of them, does not leave the ninety and nine in the wilderness, and go to seek that which is lost. And if it chance to be found, he rejoices in it, He says, more than in those that went not astray." Understand from this, my beloved, the wide extent of the Saviour's kingdom, and the multitude past numbering of His subjects, and the skilful plan of the dispensation towards us. For the sheep, He says, are a hundred, so making the number of His subjects mount up to a multitude complete and altogether perfect. For constantly, so to speak, a hundred is a perfect number, being composed of ten times ten. And we have learnt also from the divinely-inspired Scripture, that a "thousand thousands minister to God, and ten thousand times ten thousand stand around His lofty throne." The sheep therefore are a hundred: and of them one has gone astray, even the family upon earth; which also the chief Shepherd of all sought, having left in the wilderness those ninety and nine. Was it therefore because He had no regard for the many, that mercy was shown to the one only? No! not because He had no regard for them; that were impossible: but because they are in security, guarded by His Almighty hand. It was right therefore that mercy should rather be shown to that which was lost, that evidently nothing might be wanting to that other multitude, but the one being restored thereto, the hundred might regain its beauty.

The search for what was lost was not an act of contempt toward those who had not gone astray, but rather an act of grace, mercy, and love for humanity—appropriate for the supreme and transcendent nature to bestow on His fallen creatures.

The search therefore after that which was lost was no act of contempt towards those who had not erred, but one of grace and mercy and love to mankind fit for the supreme and transcendent nature to bestow on His fallen creatures.

For come, let us examine this matter with the help of another example so that we may always defend the incomparable gentleness of Christ, the Savior of us all. Suppose that in one house there are many people living, and it happens that one of them falls ill. For whom are those skilled in healing called? Is it not only for the one who has fallen ill? But it is not because they disregard the many that those called in to heal attend only to the one who is sick and give him the benefit of their skill, as the situation and his need require. In the same way, it was worthy, truly worthy of God, who rules over all, to stretch out His saving hand to that which had gone astray. The wild beast had seized it: it had led the human family on earth astray from the pasture and had hurried it into all misery. The chief Shepherd saved it, for He sought that which had wandered, and He has established for us a fold, unassailable and impregnable against wild beasts and robbers, namely the Church. In admiration of this we may say, in the words of the prophet, "Behold, we have a strong and secure city: He will place a wall and rampart for us."

For come, and let us examine the matter by the help also of another example, in order that we may at all times defend the incomparable gentleness of Christ, the Saviour of us all. For let it be supposed that in one house there are many inmates, of whom it so chances that one falls ill. For whom then are those skilled in healing summoned? Is it not for him only who has fallen ill? But it is not through any disregard of the many, that those who have been called in to heal attend only to him who is sick, and give him the benefit of their skill, as the time and his need require. In like manner therefore it was worthy, right worthy of God, Who rules over all, to stretch out His saving hand to that which had gone astray. The wild beast had seized it: it had led the family upon earth astray from the pasture, and had hurried it into all misery. The chief Shepherd saved it: for He sought that which had wandered, and has established for us a fold, unassailable and impregnable against wild boasts and robbers, even the Church; in admiration of which we may say, in the words of the prophet, "Behold, we have a strong and secure city: He will place (for us) a wall and rampart."

And the meaning of the parable that immediately follows is very similar. In it, He says that a woman who had ten drachmas lost one of them, and after lighting a lamp and finding it, rejoiced greatly over it and made it a cause for special celebration. Therefore, from the earlier parable in which the wandering sheep represented the human family on earth, we learned that we are the property of the God who is over all, since He is the one who brought into existence things that previously did not exist. For "He made us, and not we ourselves," as it is written. And "He is our God, and we are the people of His pasture, and the sheep of His hand." And through this second parable, in which what was lost is compared to a drachma—one out of ten, that is, a perfect number forming a complete sum in the counting (for the number ten is also perfect, being the completion of the series from one upward)—it is clearly shown that we are in the royal likeness and image, even that of the God who is over all. For the drachma is, I suppose, the denarius, on which the royal likeness is stamped. So how can anyone doubt that we who had fallen and, so to speak, been lost have been found by Christ and transformed by holiness and righteousness into His image, when the blessed Paul has written, "But we all, with open face beholding as in a mirror the glory of the Lord, are changed into the same image, from glory to glory, as of the Lord the Spirit"? And he also writes to the Galatians in these words: "My children, of whom I am again in labor, until Christ is formed in you."

And the sense of the parable which immediately follows is exactly similar, in which, He says, that 'a woman who had ten drachms lost one of them, and having lit a lamp and found it, rejoiced greatly therein, and made it a reason for special joy.' By the former parable therefore, in which the wandering sheep signified the family upon earth, we learnt, that we are the property of God over all, in that He it is Who brought into existence those things which previously had no existence. For "He made us, and not we ourselves," as it is written. And "He is our God, and we are the people of His pasture, and the sheep of His hand." And by this second parable, in which that which was lost is compared to a drachma, and that again as one out of ten, that is of a perfect number, and of a sum complete in the reckoning;—-for the number ten also is perfect, being the close of the series from the unit upwards;—-it is clearly shown, that we are in the royal likeness and image, even that of God over all. For the drachma is, I suppose, the denarius, on which is stamped the royal likeness, That we then who had fallen, and, so to speak, been lost, have been found by Christ, and transformed by holiness and righteousness into His image, how can any one doubt, when the blessed Paul has thus written, "But we all, with open face beholding as in a mirror the glory of the Lord, are changed into the same image, from glory to glory, as of the Lord the Spirit." And he sends to the Galatians also in these words, "My children, of whom I am again in labour, until Christ is formed in you."

A search was then made for what had fallen, and for this purpose the woman lit a lamp. For we were found, as I said, by the wisdom of God the Father, which is the Son, when the divine and intellectual light shone upon us, and the sun rose, and "the day star ascended, and the day dawned," according to Scripture. For God has also said somewhere through one of the holy prophets concerning Christ the Savior of us all, "My righteousness quickly approaches, and My mercy to be revealed, and My salvation shall burn as a lamp." And He says of Himself, at one time, "I am the light of the world," and again at another, "I am come a light into this world: he that follows Me shall not walk in darkness, but shall possess the light of life." So by the light, what was lost is saved, and there was joy because of this among the powers above. For they rejoice even over one sinner who repents, as He who knows all things has taught us. If they celebrate over one who is saved, in complete harmony with the divine purpose, and praise with never-ceasing worship the Savior's gentleness, how much greater joy must fill them when all beneath heaven is saved and called by faith in Christ to the acknowledgment of the truth, having put off the pollutions of sin, and loosened its neck from the bonds of death, and escaped from blame—the blame of its wandering and fall! For all these things we gain in Christ, by Whom, and with Whom, to God the Father be praise and dominion with the Holy Spirit, for ever and ever, Amen.

A search then was made for that which had fallen, for which purpose the woman lighted a lamp. For we were found, as I said, by the wisdom of God the Father, Which is the Son, when the divine and intellectual light shone upon us, and the sun arose, and "the day star ascended, and the day dawned," according to the Scripture. For God also has somewhere said by one of the holy prophets of Christ the Saviour of us all, "My righteousness quickly approaches, and My mercy to be revealed, and My salvation shall burn as a lamp." And He says of Himself, at one time, "I am the light of the world:" and again at another, "I am come a light into this world: he that follows Me shall not walk in darkness, but shall possess the light of life." By the light therefore that which was lost is saved, and there was joy thereby to the powers above. For they rejoice even in one sinner that repents, as He has taught us Who knows all things. If they then keep festival over one who is saved, in unison altogether with the divine purpose, and laud with never-ceasing praises the Saviour's gentleness, with how great joy must they be filled, when all beneath the heaven is saved, and called by faith in Christ to the acknowledgment of the truth, having put off the pollutions of sin, and loosed its neck from the bonds of death, and escaped from blame, even the blame of its wandering and fall! For all these things we gain in Christ: by Whom, and with Whom, to God the Father be praise and dominion with, the Holy Spirit, for ever and ever, Amen.

Luke 15:11-32. And He said, A certain man had two sons, and the younger of them said to his father, Father, give me the portion of your goods that belongs to me. And he divided his property between them. Not many days later, the younger son gathered everything together and traveled to a distant country, where he wasted his goods through wild living. And when he had spent everything, a severe famine arose in that land, and he began to be in need. He went and attached himself to a citizen of that country, who sent him into his fields to feed pigs. And he longed to fill his belly with the husks that the pigs were eating, but no one gave him anything. And when he came to his senses he said, How many hired servants of my father have bread in abundance, while I perish here with hunger. I will get up and go to my father, and will say to him, Father, I have sinned against heaven and before you, and am no longer worthy to be called your son: make me as one of your hired servants. And he got up and went to his father. While he was still a long way off, his father saw him, and his heart was filled with compassion, and he ran and threw his arms around his neck and kissed him. And his son said to him, My father, I have sinned against heaven and before you, and am no longer worthy to be called your son. But his father said to his servants, Bring out quickly the best robe and clothe him, and put a ring on his hand and shoes on his feet. And bring the fattened calf and kill it, and we will eat and celebrate, for this my son was dead and is alive, and was lost and is found. And they began to celebrate. Now his elder son was in the field, and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked him what these things meant. And he said to him, Your brother has come, and your father has killed the fattened calf because he has received him back safe and sound. And he was angry and would not go in. Therefore his father came out and pleaded with him. But he answered and said to his father, Look, all these years I have served you and never disobeyed your command, and you never gave me a young goat so that I might celebrate with my friends. But when this son of yours, who has devoured your wealth with prostitutes, has come, you have killed the fattened calf for him. And he said to him, My son, you are always with me, and all that is mine is yours. But it was right to celebrate and be glad, for this your brother was dead and is alive, and was lost and is found.

15:11-32. And He said, A certain man had two sons: and the younger of them said to his father, Father, give me the portion of your goods that comes to me. And he divided unto them his substance. And not many days after, the younger son gathered every thing together, and journeyed into a far country, and there scattered his goods by riotous living. And when he had spent all, there arose a mighty famine in that land, and he began to be in want. And he went and joined himself to a citizen of that country, who sent him into his fields to feed swine. And he desired to fill his belly with the husks which the swine were eating: and no man gave unto him. And when he came to himself he said, How many hired servants of my father have bread in abundance, and 1 perish here with hunger. I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before you, and am no more 'worthy to be called your son: make me as one of your hired servants. And he arose and went to his father. And while He was yet a great way off, his father saw him, and his bowels yearned, and he ran and fell on his neck, and kissed him. And his son said unto him, My father, I have sinned against heaven and before you, and am no more worthy to be called your son. But his father said to his servants, Bring forth quickly the chief robe, and clothe him: and put a ring on his hand, and shoes on his feet. And bring the fatted calf, and kill it, and we will eat, and be merry: for this my son was dead, and is alive: and was lost, and is found. And they began to be merry. —- Now his elder son was in the field, and as he came and drew near to the house, he heard the sound of music and rejoicing. And he called one of the servants, and asked him what these things meant. And he said unto him, Your brother is come, and your father has killed the fatted calf, because he has received him sound. And he was angry, and would not go in: therefore came his father out, and besought him. But he answered and said to his father, Lo! all these years do I serve you, and never have transgressed your commandment, and you never gave me a kid, that I might make merry with my friends. But when this your son, who has, eaten up your wealth with harlots, is come, you have killed for him the fatted calf. And he said unto him, My son, you are ever with me: and all that is mine is yours. But it was fitting to make merry and be glad: for this your brother was dead, and is alive: and was lost, and is found.

I hear one of the holy prophets trying to win back to repentance those who are far from God, saying, "Return, O Israel, to the Lord your God, for you have become weak in your iniquity. Take with you words, and return to the Lord our God." What kind of words, then, did he command them to take with them under the Spirit's influence? Were they not the kind that fit those who wish to repent—words that would appease God, who is gentle and loves mercy? For He even said through one of the holy prophets, "Return, you returning children, and I will heal your breaches." And again through the voice of Ezekiel, "Return completely from your wickednesses, O house of Israel. Cast away from you all your iniquities which you have committed, so they will not be a punishment of iniquity to you. For I take no pleasure in the death of the sinner, but rather that he should turn from his evil way and live." Christ also teaches us this same truth here through this most beautifully composed parable, which I will now try to the best of my ability to discuss, briefly gathering up its main points and explaining and defending the ideas it contains.

I HEAR one of the holy prophets trying to win unto repentance those who are far from God, and saying, "Return, O Israel, to the Lord your God: for you have become weak in your iniquity. Take with you words, and return to the Lord our God." What sort of words then did he, under the influence of the Spirit, command them to take with them? Or were they not such as become those who wish to repent; such namely, as would appease God, Who is gentle, and loves mercy. For He even said by one of the holy prophets, "Return you returning children, and I will heal your breaches." And yet again by the voice of Ezekiel, "Return you altogether from your wickednesses, O house of Israel. Cast away from you all your iniquities which you have committed, that they be not to you for a punishment of iniquity. For I have no pleasure in the death of the sinner, as that he should turn from his evil way and live." And the same truth Christ here also teaches us, by this most beautifully composed parable, which I will now to the best of my ability endeavour to discuss, briefly gathering up its broad statements, and explaining and defending the ideas which it contains.

Some people think that the two sons represent the holy angels and us who live on earth. According to this view, the older son who lived soberly represents the company of holy angels, while the younger, reckless son represents the human race. Others among us offer a different explanation, arguing that the older, well-behaved son represents Israel according to the flesh, while the other son, who chose to live in lustful pleasures and went far away from his father, depicts the company of Gentiles. I do not agree with these explanations. Instead, I want anyone who loves instruction to search for what is true and beyond objection. Here is what I say, "giving occasions to the wise, and to the just offering knowledge," as Scripture commands, for they will examine the explanations proposed to them for a fitting meaning. If we say the upright son represents the holy angels, we do not find him speaking words that fit them or sharing their feelings toward repentant sinners who turn from an impure life to conduct worthy of admiration. For the Savior of all and Lord says that "there is joy in heaven before the holy angels over one sinner that repents." But the son who is described to us in this parable as being acceptable to his father and leading a blameless life is portrayed as being angry, and as even having gone so far in his unloving attitude as to criticize his father for his natural affection toward the one who was saved. "For he would not," it says, "go into the house," being upset at the reception of the penitent almost before he had come to his senses, and because the calf had even been killed in his honor, and his father had made a feast for him. But this, as I said, contradicts the feelings of the holy angels, for they rejoice and praise God when they see the inhabitants of earth being saved. For when the Son submitted to be born in the flesh of a woman at Bethlehem, they carried the joyful news to the shepherds, saying, "Fear not, for behold I bring you good news of great joy that shall be to all the people, that there is born to you today in the city of David a Savior Who is Christ the Lord." And crowning with praise Him Who was born, they said, "Glory to God in the highest, and upon earth peace, and among men good will."

It is the opinion then of some, that by the two sons are signified the holy angels, and we the dwellers upon earth: and that the elder one, who lived soberly, represents the company of the holy angels, while the younger and profligate son is the human race. And there are some among us who give it a different explanation, arguing that by the elder and well conducted son is signified Israel after the flesh: while by the other, whose choice it was to live in the lust of pleasures, and who removed far from his father, is depicted the company of the Gentiles. With these explanations I do not agree: but I would have him who loves instruction, search after that which is true and unobjectionable. What then I say is as follows, "giving occasions to the wise, and to the just offering knowledge," as Scripture commands: for they will examine for a fitting meaning the explanations proposed to them. If then we refer the upright son to the person of the holy angels, we do not find him speaking such words as become them, nor sharing their feelings towards repentant sinners, who turn from an impure life to that conduct which is worthy of admiration. For the Saviour of all and Lord says, that "there is joy in heaven before the holy angels over one sinner that repents." But the son, who is described to us in the present parable as being acceptable unto his father, and leading a blameless life, is represented as being angry, and as even having proceeded so far in his unloving sentiments as to find fault with his father for his natural affection for him who was saved. "For he would not, it says, go into the house," being vexed at the reception of the penitent almost before he had come to his senses, and because there had even been slain the calf in his honour, and his father had made for him a feast. But this, as I said, is at variance with the feelings of the holy angels: for they rejoice and praise God when they see the inhabitants of the earth being saved. For so when the Son submitted to be born in the flesh of a woman at Bethlehem, they carried the joyful news to the shepherds, saying, "Fear you not: for behold I bring you glad tidings of great joy that shall be to all the people, that there is born to you today in the city of David a Saviour Who is Christ the Lord." And crowning with lauds and praises Him Who was born, they said, "Glory to God in the highest, and upon earth peace, and among men good-will."

But if anyone says that Israel according to the flesh is meant by the virtuous and sober son, we are again prevented from agreeing with this opinion by the fact that it is in no way fitting to say of Israel that he chose a blameless life. For throughout nearly all of the inspired Scripture, we can see them accused of being rebels and disobedient. They were told by the voice of Jeremiah, "What fault have your fathers found in Me, that they have wandered far from Me, and have gone after vanities, and become vain?" And in similar terms God somewhere spoke by the voice of Isaiah, "This people draws near to Me; with their lips they honor Me, but their heart is very far from Me: but in vain do they fear Me, teaching as doctrines the commandments of men." And how then can anyone apply to those who are thus blamed the words used in the parable of the virtuous and sober son? For he said, "Look! all these years I have served you, and I have never transgressed your commandment." But they would not have been blamed for their way of life if they had not transgressed the divine commandments and adopted a careless and polluted way of life.

But if any one say, that Israel according to the flesh is meant by the virtuous and sober son, we are again prevented from assenting to this opinion by the fact, that in no way whatsoever is it fitting to say of Israel that he chose a blameless life. For throughout the whole of the inspired Scripture, so to say, we may see them accused of being rebels and disobedient. For they were told by the voice of Jeremiah, "What fault have your fathers found in Me, that they have wandered far from Me, and have gone after vanities, and become vain?" And in similar terms God somewhere spoke by the voice of Isaiah, "This people draws near unto Me; with their lips they honour Me, but their heart is very far from Me: but in vain do they fear Me, teaching as doctrines the commandments of men." And how then can any one apply to those who are thus blamed the words used in the parable of the virtuous and sober son? For he said, "Lo! all these years do I serve you, and never have I transgressed your commandment." But they would not have been blamed for their mode of life, had it not been that transgressing the divine commandments, they betook themselves to a careless and polluted mode of life.

And yet again—for I think it right to mention this also—some would refer to the person of our Savior that fatted calf which the father killed when his son was called to conversion. But how then could the virtuous son, who is described as wise and prudent and constant in his duty, and whom some even refer to the person of the holy angels, treat it as a reason for anger and vexation that the calf was slain? For one can find no proof that the powers above were grieved when Christ endured death in the flesh and, so to speak, was slain on our behalf. Rather they rejoiced, as I said, in seeing the world saved by His holy blood. And what reason too had the virtuous son for saying "you never gave me a kid"? For what blessing is lacking to the holy angels, since the Lord of all has bestowed upon them with a generous hand a plentiful supply of spiritual gifts? Or what sacrifice did they need for their own state? For there was no necessity for the Emmanuel to suffer also on their behalf. But if anyone imagines, as I have already said before, that the carnal Israel is meant by the virtuous and sober son, how can he say with truth "you never gave me a kid"? For whether we call it calf or kid, Christ is to be understood as the sacrifice offered for sin. But He was sacrificed not for the Gentiles only, but that He might also redeem Israel, who by reason of his frequent transgression of the law had brought upon himself great blame. And the wise Paul bears witness to this, saying, "For this reason Jesus also, that He might sanctify the people by His blood, suffered outside the gate."

And yet again,—-for I think it right to mention this also,—-some would refer to the person of our Saviour that fatted calf which the father killed when his son was called unto conversion. But how then could the virtuous son, who is described as wise and prudent, and constant in his duty, and whom some even refer to the person of the holy angels, treat it as a reason for anger and vexation that the calf was slain? For one can find no proof of the powers above being grieved when Christ endured death in the flesh, and, so to speak, was slain in our behalf. Rather they rejoiced, as I said, in seeing the world saved by His holy blood. And what reason too had the virtuous son for saying "you never gave me a kid." For what blessing is wanting to the holy angels, inasmuch as the Lord of all has bestowed upon them with bounteous hand a plentiful supply of spiritual gifts? Or of what sacrifice stood they in need as regards their own state? For there was no necessity for the Emmanuel to suffer also in their behalf. But if any one imagine, as I have already said before, that the carnal Israel is meant by the virtuous and sober son, how can he say with truth "you never gave me a kid?" For whether we call it calf or kid, Christ is to be understood as the sacrifice offered for sin. But He was sacrificed, not for the Gentiles only, but that He might also redeem Israel, who by reason of his frequent transgression of the law had brought upon himself great blame. And the wise Paul bears witness to this, saying, "For this reason Jesus also, that He might sanctify the people by His blood, suffered outside the gate."

What then is the purpose of the parable? Let us examine the situation that led to it, for in this way we shall learn the truth. The blessed Luke had himself said a little earlier about Christ the Savior of us all, "And all the publicans and sinners drew near to Him to hear Him. And the Pharisees and Scribes murmured saying, This man receives sinners and eats with them." Since the Pharisees and Scribes made this complaint against His gentleness and love for humanity, and wickedly and impiously blamed Him for receiving and teaching people whose lives were impure, Christ very necessarily set before them the present parable to show them clearly this very thing: that the God of all requires even the person who is thoroughly steadfast and firm, who knows how to live holily and has attained the highest praise for sober conduct, to be earnest in following His will. This means that when anyone is called to repentance, even if they are highly blameworthy people, he must rejoice rather than give way to an unloving resentment on their account.

What then is the object of the parable? Let us examine the occasion which led to it; for so we shall learn the truth. The blessed Luke therefore had himself said a little before of Christ the Saviour of us all, "And all the publicans and sinners drew near unto Him to hear Him. And the Pharisees and Scribes murmured saying, This man receives sinners and eats " with them." As therefore the Pharisees and Scribes made this outcry at His gentleness and love to man, and wickedly and impiously blamed Him for receiving and teaching men whose lives were impure, Christ very necessarily set before them the present parable, to show them clearly this very thing, that the God of all requires even him who is thoroughly steadfast, and firm, and who knows how to live holily, and has attained to the highest praise for sobriety of conduct, to be earnest in following His will, so that when any are called unto repentance, even if they be men highly blameable, he must rejoice rather, and not give way to an unloving vexation on their account.

We too sometimes experience something like this. There are some people who live a perfectly honorable and consistent life, practicing every kind of virtuous action and abstaining from everything disapproved by God's law. They crown themselves with perfect praises in the sight of God and men. Meanwhile, another person is perhaps weak, trodden down, and humbled by every kind of wickedness—guilty of shameful deeds, loving impurity, given to greed, and stained with all evil. Yet such a person often turns to God in old age and asks forgiveness for his former sins. He prays for mercy, puts away his readiness to fall into sin, and sets his heart on virtuous deeds. Or perhaps when he is about to end his mortal life, he is admitted to divine baptism and his sins are washed away, with God showing him mercy. Sometimes people are indignant at this and even say, "This man, who has done such and such actions and spoken such and such words, has not paid the judge the penalty for his conduct, but has been counted worthy of such a noble and admirable grace. He has been enrolled among the sons of God and honored with the glory of the saints." People sometimes voice such complaints out of an empty narrow-mindedness, not conforming to the purpose of the universal Father. For He greatly rejoices when He sees those who were lost obtaining salvation, and He raises them up again to what they were in the beginning, giving them the dress of freedom, adorning them with the chief robe, and putting a ring on their hand—even the orderly behavior that is pleasing to God and suitable to the free.

For we also sometimes experience something of this sort. For some there are who live a perfectly honourable and consistent life, practising every kind of virtuous action, and abstaining from every thing disapproved by the law of God, and crowning themselves with perfect praises in the sight of God and of men: while another is perhaps weak and trodden down, and humbled unto every kind of wickedness, guilty of base deeds, loving impurity, given to covetousness, and stained with all evil. And yet such a one often in old age turns unto God, and asks the forgiveness of his former offences: he prays for mercy, and putting away from him his readiness to fall into sin, sets his affection on virtuous deeds. Or even perhaps when about to close his mortal life, he is admitted to divine baptism, and puts away his offences, God being merciful unto him. And perhaps sometimes persons are indignant at this, and even say, 'This man, who has been guilty of such and such actions, and has spoken such and such words, has not paid unto the judge the retribution of his conduct, but has been counted worthy of a grace thus noble and admirable: he has been inscribed among the sons of God, and honoured with the glory of the saints.' Such complaints men sometimes give utterance too from an empty narrowness of mind, not conforming to the purpose of the universal Father. For He greatly rejoices when He sees those who were lost obtaining salvation, and raises them up again to that which they were in the beginning, giving them the dress of freedom, and adorning them with the chief robe, and putting a ring upon their hand, even the orderly behaviour which is pleasing to God and suitable to the free.

We must, therefore, align ourselves with what God wills. He heals the sick, raises up the fallen, gives a helping hand to those who have stumbled, and brings back those who have wandered. He reshapes those who were wallowing in the filth of sin into a praiseworthy and blameless life. He searches for the lost and raises up, as if from the dead, those who have suffered spiritual death. Let us also rejoice. Let us join with the holy angels in praising Him as good and loving toward humanity, as gentle and not holding grudges. If this is our state of mind, Christ will receive us. Through Him and with Him, to God the Father be praise and dominion with the Holy Spirit, forever and ever, Amen.

It is our duty, therefore, to conform ourselves to that which God wills: for He heals those who are sick; He raises those who are fallen; He gives a helping hand to those who have stumbled; He brings back him who has wandered; He forms anew unto a praiseworthy and blameless life those who were wallowing in the mire of sin; He seeks those who were lost; He raises as from the dead those who had suffered the spiritual death. Let us also rejoice: let us, in company with the holy angels, praise Him as being good, and loving unto men; as gentle, and not remembering evil. For if such is our state of mind, Christ will receive us, by Whom and with Whom, to God the Father be praise and dominion with the Holy Spirit, for ever and ever, Amen.

Jesus told His disciples: There was a rich man who had a steward, and people accused the steward of wasting his master's property. The rich man summoned him and said, "What is this I hear about you? Hand over the records of your stewardship, because you can no longer be steward." The steward thought to himself, "What will I do, since my master is taking the stewardship away from me? I'm not strong enough to dig, and I'm too ashamed to beg. I know what I'll do, so that when I'm removed from the stewardship, people will welcome me into their homes." He called in each of his master's debtors one by one. He asked the first, "How much do you owe my master?" The man answered, "A hundred baths of oil." The steward told him, "Take your bill, sit down quickly, and write fifty." Then he asked another, "And how much do you owe?" He replied, "A hundred cors of wheat." The steward said to him, "Take your bill and write eighty." The master commended the dishonest steward because he had acted shrewdly, for the children of this world are wiser in dealing with their own generation than the children of light. And I tell you, make friends for yourselves by means of unrighteous mammon, so that when it runs out, they may welcome you into eternal dwellings.²

16:1-9. And He said unto His disciples, There was a certain rich man, who had a steward, and they accused him of scattering his goods. And he called him, and said unto him, What is this that I hear of you? Give up the account of your stewardship: for you can be no longer steward. And the steward said within himself What shall I do, for my lord takes away from me the stewardship? I cannot dig: and to beg I am ashamed. I am resolved what to do, that when I am removed from the stewardship, they may receive me into their houses. So he called each one of his lord's debtors, and said unto the first; How much do you owe unto my lord? And he said, A hundred baths of oil. And he said unto him, Take your writing, and sit down, and write fifty quickly. And afterwards he spoke to the second, And how much do you owe? And he said, A hundred cors of wheat. And he said unto him, Take your writing, and write eighty. And the lord praised the unjust steward, because he had done wisely: for the children of this world are wise in their generation more than the children of light. And I say unto you, Make for yourselves friends of the unrighteous mammon: that when it has failed, they may receive you into eternal tabernacles.²

Our Lord Jesus Christ, revealing His glory to the Jewish crowds—or rather to all those who have believed in Him—said, "I am the light of the world," and again, "I am come a light into this world." For He fills the minds of those who fear Him with a divine and spiritual light, so that they may not wander from the right path by walking in gloom and darkness, but may rather know how to advance uprightly in every good work and in whatever helps a person to lead a holy life. He wants us therefore to be good and ready to share, loving one another and merciful, and adorned with the honors of charity. Most wisely therefore did He prepare for us the present parable, which we, being eager to explain to the best of our ability, must speak about as follows to those who love instruction.

OUR Lord Jesus Christ, revealing His glory to the Jewish multitudes, or rather to all those who have believed on Him, said; "I am the light of the world:" and again, "I am come a light into this world." For He fills the mind of those who fear Him with a divine and intellectual light, that they may not wander from the right way by walking in gloom and darkness; but may rather know how to advance uprightly in every good work, and in whatsoever aids a man in leading a saintly life. He would have us therefore to be good, and ready to communicate, loving one another, and merciful, and adorned with the honours of charity. Most wisely therefore did He prepare for us the present parable: which we being anxious to explain to the best of our ability, of necessity speak as follows to those who love instruction.

The parables, then, explain much to us for our edification in an indirect and figurative way, as long as we consider their meaning briefly and in summary fashion. We should not examine every detail of a parable in a subtle and prying manner, or else the argument becomes excessively long and wearies even the most eager listeners with unnecessary material, exhausting people with too many words. For example, if someone were to try to explain who we should understand as the man who had a steward who was accused before him, or who possibly accused him, and who those people are who owed the debts and reduced part of them, and why one is said to have owed oil and the other wheat, he will make his discussion both obscure and overly long. Therefore, not all parts of the parable are necessarily useful in every respect for explaining what the parable signifies. Rather, these details have been taken, so to speak, to form an image of some important matter that figuratively presents some lesson for the benefit of those who hear it.

The parables then indirectly and figuratively explain to us much that is for our edification, provided only we consider their meaning in a brief and summary manner. For we are not to search into all the parts of the parable in a subtle and prying way, lest the argument by its immoderate length weary with superfluous matter even those most fond of hearing, and tire men with a crowd of words. For if, for instance, any one were to undertake to explain, who is to be regarded by us as the man who had a steward, who was accused unto him; or who possibly it is that accused him; and who too those are who owed the debts, and subtracted a portion from them; and for what reason one is said to have owed oil, and the other wheat; he will render his discourse at once obscure and redundant. All the parts of the parable therefore are not necessarily and in every respect useful for the explanation of the things signified, but, so to speak, have been taken to form an image of some important matter, which figuratively sets forth some lesson for the profit of the hearers.

The meaning of this parable, then, is something like this: "The God of all wills that all men should be saved, and come to the knowledge of the truth." For this reason "He also gave the law for a help," as the prophet says. When we speak of the law in such passages, we do not mean the law given through Moses, but rather all of inspired Scripture, through which we learn the path that leads straight to everything good and saving. The Lord of all therefore requires us to be thoroughly constant in pursuing virtue, and to set our desires on the better and holy life, freeing ourselves from worldly distractions and from all love of riches and the pleasure that wealth brings, so that we may serve Him continually and with undivided affections. For He also says through the harp of the Psalmist, "Be constant, and know that I am God." And further, through His own mouth, the Savior of all says to those who possess worldly riches, "Sell your possessions, and give alms: make for you purses that grow not old: a treasure for ever, unfailing in heaven." Now the commandment is indeed for our salvation, but the human mind is very weak, constantly fixed, so to speak, chiefly on earthly things, and unwilling to withdraw itself from the delight of riches. It loves vain boasting, is greatly soothed by the praises of flatterers, longs for beautiful possessions, and counts nothing better than temporal honor. Knowing this, the Savior Himself has somewhere said of them, "How hardly shall they that have riches enter into the kingdom of God!" And further, "that it is easier for a camel to go through the eye of a needle, than a rich man into the kingdom of God." For as long as a man lives in wealth and pleasure, he is careless about piety toward God. For wealth makes men contemptuous and sows in the minds of those who possess it the seeds of all voluptuousness.

The sense therefore of the present parable is something like the following: "The God of all wills that all men should be saved, and come to the knowledge of the truth." For this reason "He also gave the law for a help," according to the expression of the prophet. And the law in such passages we say means, not of course that which was ministered by Moses, but rather the whole inspired Scripture, by means of which we learn the path which leads straight unto every good and saving thing. The Lord of all therefore requires us to be thoroughly constant in our exertions after virtue, and to fix our desires upon the better and holy life, setting ourselves free from the distractions of the world, and from all love of riches, and of the pleasure which wealth brings, that we may serve Him continually, and with undivided affections. For He also says by the harp of the Psalmist; "Be constant, and know that I am God." And further, by His own mouth, the Saviour of all says to those who possess worldly riches, "Sell your possessions, and give alms: make for you purses that grow not old: a treasure for ever, unfailing in heaven." Now the commandment is indeed for our salvation, but the mind of man is very weak, fixed constantly, so to speak, upon things which are of earth chiefly, and unwilling to withdraw itself from the delight of riches. It loves vain boasting; is soothed much by the praises of flatterers; longs for beautiful equipments, and counts nothing better than temporal honour. And knowing this, the Saviour has Himself somewhere said of them, "How hardly shall they that have riches enter into the kingdom of God!" And further, "that it is easier for a camel to go through the eye of a needle, than a rich man into the kingdom of God." For as long as a man lives in wealth and pleasure, he is careless about piety to God. For wealth renders men contemptuous, and sows in the minds of those that possess it the seeds of all voluptuousness.

Is there then no way of salvation for the rich, and no means of making them share in the hope of the saints? Have they fallen completely from God's grace? Are hell and the fire necessarily prepared for them, as is the fitting lot for the devil and his angels? Not so—for look, the Savior has shown them a means of salvation in the present parable. They have been entrusted with worldly wealth by the merciful permission of Almighty God. Yet according to His intention they have been appointed stewards for the poor. But they do not discharge their stewardship rightly, in that they scatter, so to speak, what has been given them by the Lord. For they waste it solely on their pleasures and purchase temporary honors, not remembering God, who says, "You shall open wide your mercy to your brother, even to him who has need of you," nor Christ Himself, the Savior of us all, who says, "Be merciful, even as your Father who is in heaven is merciful." But they, as I said, make no account whatsoever of showing mercy to their brothers, and instead pursue only their own pride. And this is what accuses them before the Lord of all. And of course upon the approach of death they must cease from their stewardship, as death withdraws them from human affairs. For no one can escape the net of death. What therefore would Christ have them do? This: that while they are yet in this world, if they are unwilling to divide all their wealth among the poor, they should at least gain friends by a part of it—numerous witnesses to their charitable deeds, even those who have received good things at their hands—so that when their earthly wealth fails them, they may gain a place in their tabernacles. For it is impossible for love to the poor ever to remain unrewarded. Whether therefore a man gives away all his wealth, or only a part, he will certainly benefit his soul.

Is there then no way of salvation for the rich, and no means of making them partakers of the hope of the saints? Have they fallen completely from God's grace? Is hell and the fire necessarily prepared for them, such as is the fitting lot of the devil and his angels? Not so: for lo! the Saviour has shown them a means of salvation in the present parable. They have been entrusted with worldly wealth by the merciful permission of Almighty God: according nevertheless to His intention they have been appointed stewards for the poor. But they discharge not their stewardship rightly, in that they scatter, so to speak, what has been given them of the Lord: for they waste it solely on their pleasures, and purchase temporal honours, not remembering God, Who says, "You shall open wide your mercy unto your brother, even to him that has need of you." Nor moreover Christ Himself, the Saviour of us all, Who says, "Be you merciful, even as your Father Who is in heaven is merciful.'' But they, as I said, make no account whatsoever of showing mercy to their brethren, but study only their own pride. And this it is which accuses them before the Lord of all. And of course upon the approach of death they must cease from their stewardship, withdrawing them as it does from human affairs. For the net of death no man can escape from. What therefore would Christ have them to do? It is, that while they are yet in this world, if they are unwilling to divide all their wealth among the poor, that at least they should gain friends by a part of it; and numerous witnesses to their charitableness, even those who have received well at their hands: that when their earthly wealth fails them, they may gain a place in their tabernacles. For it is impossible for love to the poor ever to remain unrewarded. Whether therefore a man give away all his wealth, or but a part, he will certainly benefit his soul.

It is therefore an action that befits the saints, one worthy of perfect praise and that wins the crowns above, to set no value on earthly wealth but instead to distribute it among those in need, to gather rather what is in heaven, and to obtain purses that do not grow old, and possess a treasure that does not fail. And next in order comes the use of a kind of strategy, so as to make friends of those who are especially near to God by giving them some portion of one's wealth and relieving the many who are afflicted with poverty, so that they may share in what is yours. And something of this sort the very wise Paul also advises, saying to those who love wealth: "Let your abundance supply their want, that their abundance also may supply your want."

It is an act therefore that becomes the saints, and is worthy of perfect praises, and that wins the crowns above, to set no store by earthly wealth, but distributing it among those that are in need, to gather rather that which is in heaven, and obtain purses that grow not old, and possess a treasure that fails not: and next in order comes the employment of a sort of artifice, so as to obtain those for friends who are especially near unto God, by giving them some portion of their wealth, and comforting the many who are afflicted with poverty, that so they may share what is theirs. And something of this sort the very wise Paul also advises, saying unto those who love wealth: "Let your abundance be for their want, that their abundance also may be for your want."

It is our duty therefore, if we are right-minded; if we fix the eye of the mind on what will be hereafter; if we remember the sacred Scripture, which plainly says that we shall all appear before the judgment seat of Christ, so that each one may receive retribution for the things done through the body, according to what he has done, whether good or bad; if we fear the cruel and unrelenting flame—to remember God, who requires us to show mercy to the brethren, to suffer with those who are sick, to open our hand generously to those who are in need, and to honor the saints, of whom Christ says, "He who receives you receives Me, and he who receives Me receives Him who sent Me." That mercy toward the brethren is not without profit and benefit is taught to us by the Savior Himself, who says, "Whoever gives even a cup of cold water to drink in the name of a disciple shall not lose his reward." For the Savior of all is generous in giving, by whom and with whom to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

It is our duty therefore, if we are right-minded; if we fix the eye of the mind on what will be hereafter; if we remember the sacred Scripture, which says plainly, "that we shall all be manifested before the judgment seat of Christ, that each one may receive retribution for the things done by means of the body, according to that he has done, whether good or bad;" if we fear the cruel and unappeasable flame; to remember God, Who requires us to show mercy upon the brethren, to suffer with those that are sick, to open our hand wide to those that are in need, and to honour the saints, of whom Christ says, "He that receives you receives Me: and he that receives Me, receives Him That sent Me." For that mercy towards the brethren is not without profit and benefit, the Saviour Himself teaches us, saying; "Whosoever shall give only a cup of cold [water] to drink in the name of a disciple, shall not lose his reward." For the Saviour of all is bounteous in giving: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

If someone is faithful in small matters, they will also be faithful in great matters; and if someone is unjust in small matters, they will also be unjust in great matters. Therefore, if you have not been faithful in handling unrighteous wealth, who will entrust you with what is true? And if you have not been faithful with what belongs to another, who will give you what is your own? No servant can serve two masters: for either he will hate one and love the other, or he will honor one and despise the other. You cannot serve God and wealth.

16:10-13. He that is faithful in little, is faithful also in much; and he that is unjust in little, is unjust also in much. If therefore you have not been faithful in the unrighteous mammon, who will give you the true? And if you have not been faithful in that which is another's, who will give you, that which is your own? No servant can serve two lords: for either he will hate the one, and love the other: or he will honour the one, and despise the other. You cannot serve God and mammon.

The most distinguished and experienced teachers, when they want to firmly establish any important doctrine in the minds of their students, use every kind of reasoning that can shed light on the main point they are making. Sometimes they weave arguments together, other times they use fitting examples, gathering from every source whatever is useful for their purpose. We find that Christ, who gives us all wisdom, does this in many places. He often repeats the very same arguments about whatever subject He is addressing, so that the minds of His hearers may be led to an exact understanding of His words. Look again, I ask you, at the meaning of the lessons presented to us, and you will find that what I am saying is true. "He that is faithful in little," He says, "is faithful also in much: and he that is unjust in little, is unjust also in much."

THE most distinguished and experienced teachers, when they wish to fix any important doctrine deep in the minds of their disciples, omit no kind of reasoning able to throw light upon the chief object of their thoughts; at one time weaving arguments together, at another employing apposite examples, and so gathering from every quarter whatever is serviceable for their use. And this we find Christ also, Who is the Giver unto us of all wisdom, doing in many places. For oftentimes He repeats the very same arguments upon the subject, whatever it may be, that the mind of those who hear may be led on to an exact understanding of His words. For look again, I pray, at the purport of the lessons set before us: for so you will find our words to be true. "He that is faithful in little," He says, "is faithful also in much: and he that is unjust in little, is unjust also in much."

Before I go any further, I think it would be helpful to consider what prompted a teaching like this and where it came from, so that the meaning of what is said will become very clear. Christ was teaching the rich to take special delight in showing kindness to the poor and in opening their hands to whoever is in need, thereby laying up treasures in heaven and preparing for the riches that are stored up. For He said, "Make for yourselves friends of the unrighteous mammon, so that when it fails, they may receive you into eternal dwellings." But being God by nature, He knew very well the laziness of the human mind when it comes to any serious and good work. It did not escape His knowledge that people, in their greed for wealth, give themselves over to the love of money and become tyrannized by this passion, which makes them hard-hearted and unsympathetic to suffering, showing no kindness at all to the poor, even though they have piled up great wealth in their storehouses. So through very clear examples, He shows that those who think this way have no share in God's spiritual gifts, and He says, "He who is faithful in little is faithful also in much, and he who is unjust in little is unjust also in much." O Lord, explain the meaning to us; open the eye of our heart. Listen then while He explains clearly and precisely what He said. "If therefore you have not been faithful in the unrighteous mammon, who will give you the true?" The "little," therefore, is the unrighteous mammon—that is, worldly wealth, often gathered by extortion and greed. But those who know how to live virtuously and thirst after the hope that is stored up, who withdraw their minds from earthly things and think instead of the things above, completely disregard earthly wealth, for it offers nothing but pleasures, self-indulgence, base physical desires, and a splendor that has no value but is temporary and empty. And so one of the holy apostles teaches us, saying, "All that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of the world." But such things mean absolutely nothing to those who live soberly and virtuously, for they are trivial, temporary, full of impurity, provocative of fire and judgment, and barely last through the life of the body—if they do not unexpectedly disappear when some danger suddenly befalls those who possess them. Christ's disciple therefore rebukes the rich, saying, "Come now, you rich people, weep and lament over the miseries that are coming upon you. Your wealth has rotted, your clothes are moth-eaten. Your gold and your silver are rusted, and their rust will be a testimony against you." How then are the gold and silver rusted? By being stored up in excessive abundance, and this very thing is the witness against them before the divine judgment seat that they were unmerciful. For having gathered into their treasuries a great and unnecessary abundance, they paid no attention to those who were in need, although it was in their power, had they wished, to do good easily to many—but they were not "faithful in the little."

Before, however, I proceed further, I think it would be useful to consider, what was the occasion of a discourse such as this, and from what root it sprung: for so the sense of what is said will become very evident. Christ then was teaching the rich to feel especial delight in showing kindness to the poor, and in opening their hand to whoever are in need, so laying up treasures in heaven, and taking forethought for the riches that are in store. For He said, "Make for yourselves friends of the unrighteous mammon: that when it has failed, they may receive you into eternal tabernacles." But as being God by nature, He well knew the slothfulness of the human mind in every earnest and good work. It escaped not His knowledge, that men, in their greediness after wealth, giving up their mind to the love of lucre, and being tyrannized over by this passion, become hard-hearted and unsympathizing with affliction, and show no kindness whatsoever to the poor, even though they have heaped up much wealth in their stores. That those therefore who are thus minded, have no share in God's spiritual gifts, He shows by most evident examples, and says, "He that is faithful in little, is faithful also in much: and he that is unjust in little, is unjust also in much." O Lord, explain unto us the meaning: open You the eye of our heart. Listen therefore while He explains clearly and exactly what He said. "If therefore you have not been faithful in the unrighteous mammon, who will give you the true? The little therefore is the unrighteous mammon: that is, worldly wealth, gathered often by extortion and covetousness. But those who know how to live virtuously, and thirst after the hope that is in store, and withdraw their mind from earthly things, and think rather of those things that are above, utterly disregard earthly wealth; for it offers nothing but pleasures, and voluptuousness, and base carnal lusts, and splendour that profits not, but is transitory and vain. And so one of the holy apostles teaches us, saying, "That all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of the world." But such things as these are absolutely nothing to those who lead a sober and virtuous life: for they are trifling, and temporary, and full of impurity, and provocative of the fire and judgment, and scarcely reaching to the end of the life of the body, even if they do not, when any danger suddenly befalls those that possess them, unexpectedly depart away. Christ's disciple therefore rebukes the rich, saying, "Come now, you rich men, weep, and lament over the miseries that are coming upon you. Your wealth is decayed, your garments are motheaten. Your gold and your silver are rusted, and the rust of them shall be your testimony." How then are the gold and silver rusted? By being stored up in excessive abundance; and this very thing is the witness against them before the divine judgment seat, of their being unmerciful. For having gathered into their treasuries a great and unnecessary abundance, they made no account of those who were in need, although it was in their power, had they so wished, to do good easily to many; but they were not "faithful in the little."

But in what way people may become faithful, the Savior Himself next taught us, and I will explain how. A certain Pharisee asked Him to eat bread with him on the sabbath day, and Christ agreed. After going there, He sat down to eat, and there were many others feasting with them as well. None of them in any way resembled people who possessed nothing. On the contrary, they were all people of distinction and great arrogance, lovers of the best seats and thirsting after vainglory, clothed as it were in the pride of wealth. What then did Christ say to the one who invited Him? "When you make a dinner or a supper, do not call your friends, nor your brothers, nor your relatives, nor your rich neighbors, lest they also invite you again and you be repaid. But when you make a feast, call the poor, the crippled, the lame, and the blind. And you shall be blessed, because they cannot repay you; for you shall be repaid at the resurrection of the just." This then I think is what it means to be faithful in little: to have pity on those who are in need and distribute help from one's resources to those who are in extreme distress. But we, despising a way so glorious and certain of reward, choose one that is dishonorable and without reward by treating those who are in utter poverty with contempt and sometimes refusing even to listen to their words. On the other hand, we lavishly provide a costly table either for friends who live in luxury or for those who are in the habit of praising and flattering us, making our generosity an occasion for indulging our love of praise. But this was not God's purpose in permitting us to possess wealth. If therefore we are unfaithful in the little by not conforming ourselves to the will of God and bestow the best portion of ourselves upon our pleasures and our boasts, how can we receive from Him that which is true? And what is this? The abundant bestowal of those divine gifts which adorn the human soul and form in it a godlike beauty. This is the spiritual wealth, not that which fattens the flesh that is held by death, but rather that which saves the soul and makes it worthy of imitation and honorable before God, and that wins for it true praises.

But in what way men may become faithful, the Saviour Himself next taught us: and I will explain how. A certain Pharisee besought Him to eat bread with him on the sabbath day, and Christ consented: and having gone there, He sat down to meat: and there were many others also feasting with them. And none of them by any means resembled men who possessed nothing, but, on the contrary, they were all persons of distinction, and great haughtiness, and lovers of the foremost seats, and thirsting after vainglory, being clothed as it were in the pride of wealth. What then said Christ to His inviter? "When you make a dinner or a supper, call not your friends, nor your brethren, neither your kinsmen, nor your rich neighbours, lest they also invite you again, and a re-compense be made you. But when you make a feast, call the poor, the maimed, the lame, and the blind. And you shall be blessed, because they cannot recompense you; for you shall be recompensed at the resurrection of the just." This then I think is a man's being faithful in little, that he have pity upon those who are in need, and distribute assistance from his means to such as are in extreme distress. But we, despising a way thus glorious and sure of reward, choose one dishonourable and without reward, by treating with contempt those who are in utter poverty, and refusing even sometimes to admit their words into our ears; while, on the other hand, we luxuriously provide a costly table, either for friends who live in pomp, or for those whose habit it is to praise and flatter, making our bounty an occasion for indulging our love of praise. But this was not God's purpose in permitting us to possess wealth. If therefore we are unfaithful in the little, by not conforming ourselves to the will of God, and bestow the best portion of ourselves upon our pleasures and our boasts, how can we receive from Him that which is true? And what is this? The abundant bestowal of those divine gifts which adorn man's soul, and form in it a godlike beauty. This is the spiritual wealth, not that fattens the flesh, which is held by death, but rather that saves the soul, and makes it worthy of emulation, and honourable before God, and that wins for it true praises.

It is therefore our duty to be faithful to God, pure in heart, merciful and kind, just and holy. These things imprint in us the outlines of the divine likeness and perfect us as heirs of eternal life. And this is what is true.

It is our duty therefore to be faithful unto God, pure in heart, merciful and kind, just and holy: for these things imprint in us the outlines of the divine likeness, and perfect us as heirs of eternal life. And this then is that which is true.

And we can easily learn that this is the point and meaning of the Savior's words from what follows. For He said, "If you have not been faithful in that which is another's, who will give you that which is your own?" And we say that what is another's is the wealth we possess. For we were not born with riches, but on the contrary, naked; and we can truly affirm in the words of Scripture that we neither brought anything into the world, nor can we carry anything out. For patient Job also has said something of this kind: "Naked was I born from my mother's womb; naked also shall I go onwards." Therefore no one is rich and lives in abundant wealth by right of nature as his own, but it is something added from without and is a chance matter; and if it ceases and perishes, it does not in any way harm the definitions of human nature. For it is not by virtue of being rich that we are reasonable beings and skillful in every good work, but it is the property of our nature to be capable of these things. Therefore, as I said, that is another's which is not contained in the definitions of our nature but is instead clearly added to us from without. But it is our own, and the property of human nature, to be fitted for every good work, for as the blessed Paul writes, "We have been created unto good works, which God has before prepared, that we should walk in them."

And that this is the purport and view of the Saviour's words, any one may readily learn from what follows. For He said, "If you have not been faithful in that which is another's, who will give you that which is your own?" And again, we say that which is another's is the wealth we possess. For we were not born with riches, but, on the contrary, naked; and can truly affirm in the words of Scripture, "that we neither brought anything into the world, nor can carry anything out. For the patient Job also has said something of this kind: "Naked was I born from my mother's womb; naked also shall I go onwards." It is therefore no man's own by right of nature that he is rich, and lives in abundant wealth: but it is a thing added on from without, and is a chance matter; and if it cease and perish, it in no respect whatsoever harms the definitions of human nature. For it is not by virtue of our being rich that wc are reasonable beings, and skilful in every good work: but it is the property of our nature to be capable of these things. That therefore, as I said, is another's which is not contained in the definitions of our nature, but, on the contrary, is manifestly added to us from without. But it is our own, and the property of human nature to be fitted for every good work: for as the blessed Paul writes, "We have been created unto good works, which God has before prepared, that we should walk in them."

When people are unfaithful with what belongs to another—that is, with the external things that have been added to them from outside—how can they receive what is truly their own? In other words, how can they share in the good things that God gives, which adorn the human soul and stamp upon it a divine beauty that is spiritually formed within by righteousness and holiness, and by the upright actions done in the fear of God?

When therefore any are unfaithful in that which is another's, in those things namely, which are added unto them from without, how shall they receive that which is their own? How, that is, shall they be made partakers of the good things which God gives, which adorn the soul of man, and imprint upon it a divine beauty, spiritually formed in it by righteousness and holiness, and those upright deeds which are done in the fear of God.

Let those of us who possess earthly wealth open our hearts to those in need. Let us show ourselves faithful and obedient to the laws of God, and followers of our Lord's will in those things which are from outside ourselves and not our own, so that we may receive what is our own—that holy and admirable beauty which God forms in the souls of human beings, fashioning them like unto Himself, according to what we originally were.

Let such of us then as possess earthly wealth open our hearts to those who are in need; let us show ourselves faithful and obedient to the laws of God, and followers of our Lord's will in those things which are from without, and not our own, that we may receive that which is our own, even that holy and admirable beauty which God forms in the souls of men, fashioning them like unto Himself, according to what we originally were.

And that it is impossible for one and the same person to divide himself between opposites and still be able to live blamelessly, He shows by saying, "No man can serve two lords: for either he will hate the one and love the other, or he will honor the one and despise the other." This is indeed a clear and obvious example, very suitable for explaining the subject before us. For what follows is, so to speak, the conclusion of the whole argument: "for you cannot serve God and mammon." For if, He says, a man is a slave of two masters with different and contrary wills, and whose minds cannot be reconciled with one another, how can he please them both? For being divided in trying to do what each one approves, he is in opposition to the will of both, and so the same person must inevitably appear both bad and good. If therefore, He says, he decides to be true to the one, he will hate the other and set him at nothing. It is not therefore possible to serve God and mammon. For unrighteous mammon, by which wealth is signified, is a thing given over to self-indulgence and liable to every reproach, engendering boasting and the love of pleasure, making men arrogant, friends of the wicked, and contemptuous. Yes, what base vice does it not produce in those who possess it?

And that it is a thing impossible for one and the same person to divide himself between contraries, and still be able to live blamelessly, He shows by saying, "No man can serve two lords: for either he will hate the one, and love the other, or he will honour the one, and despise the other." And this indeed is a plain and evident example, and very suitable for the elucidation of the subject before us. For that which follows is, so to speak, the conclusion of the whole argument: "for you cannot serve God and mammon." For if, He says, a man be a slave of two masters, of diverse and contrary wills, and whose minds are irreconcilable with one another, how can he please them both? For being divided in endeavouring to do that which each one approves, he is in opposition to the will of both: and so the same person must inevitably appear bad and good. If therefore, He says, he determine to be true to the one, he will hate the other, and set him of course at nought. It is not therefore possible to serve God and mammon. For the unrighteous mammon, by which wealth is signified, is a thing given up to voluptuousness, and liable to every reproach, engendering boasting, and the love of pleasure, making men stiff-necked, the friends of the wicked, and contemptuous: yes, what base vice does it not produce in them that possess it?

But the goodwill of God makes people gentle, quiet, and humble in their thinking; patient, merciful, and showing exemplary endurance, not loving money, not desiring wealth, satisfied with only food and clothing, and especially fleeing from "the love of money, which is the root of all evils." They joyfully take on hardships for the sake of piety, flee from the love of pleasure, and earnestly avoid all feeling of weariness in good works, while constantly they value the effort to live uprightly and the practice of complete self-control as what wins them reward. This is what is truly ours. God will give this to those who love poverty and know how to distribute to those in need what belongs to others and comes from outside—namely their wealth, which also has the name of mammon.

But the goodwill of God renders men gentle, and quiet, and lowly in their thoughts; long-suffering, and merciful, and of exemplary patience, not loving lucre, nor desirous of wealth, content with food only and raiment, and especially fleeing from "the love of money, which is the root of all evils:" joyfully undertaking toils for piety's sake; fleeing from the love of pleasure, and earnestly shunning all feeling of wearisomeness in good works, while constantly they value, as that which wins them reward, the endeavour to live uprightly, and the practice of all soberness. This is that which is our own, and the true. This God will bestow on those who love poverty, and know how to distribute to those who are in need that which is another's, and comes from without, even their wealth, which also has the name of mammon.

May we all be far from being slaves to it, so that we may freely and without any obstacle submit our minds to Christ the Savior of us all. Through Him and with Him, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

May it then be far from the mind of each of us to be its slaves, that so we may freely and without hindrance bow the neck of our mind to Christ the Saviour of us all; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

I apologize, but the paragraph you've provided appears to be a transcription notice or copyright statement rather than theological content from a patristic text. This is modern editorial material about the transcription itself, not part of the original ancient text that would need rewriting.

Could you please provide the actual paragraph from the patristic source that you would like me to rewrite in modern English?

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