Category: Cyril of Alexandria

He left and went, as was His custom, to the Mount of Olives, and the disciples followed Him. When He reached the place, He said to them, "Pray that you do not enter into temptation." He withdrew from them about a stone's throw away, knelt down, and prayed, saying, "Father, if You are willing, take this cup away from Me. Yet not My will, but Yours be done." He got up from prayer and came to the disciples, and found them sleeping from sorrow. He said to them, "Why are you sleeping? Get up and pray that you do not enter into temptation."

22:39-42,45,46. And He came out and went, as He was wont, to the Mount of Olives; and the disciples also followed Him. And when He was at the place, He said to them, Pray that you enter not into temptation. And He went apart from them about a stone's throw, and knelt down and prayed, saying, Father, if You will, put away this cup from Me: but not My will, but Yours be done. And He rose up from prayer, and went to the disciples, and found them asleep from sorrow. And He said to them, Why sleep you? Arise, pray that you enter not into temptation.

Our Lord Jesus Christ requires those who love Him to be careful investigators of whatever is written concerning Him, for He has said that the kingdom of heaven is like a treasure hidden in a field. The mystery of Christ is deposited, so to speak, at a great depth, and is not plain to most people. But whoever uncovers it through accurate knowledge finds the riches within, and resembles that wise woman, Mary, of whom Christ said that she had chosen the good part that would not be taken away from her. These earthly and temporary things fade away with the flesh, but those things which are divine and intellectual, and which benefit the life of the soul, are firmly established, and their possession cannot be shaken. Let us therefore look into the meaning of the lessons set before us. By day the Savior stayed in Jerusalem, clearly instructing the Israelites and revealing to them the way of the kingdom of heaven. But when evening came, He remained with the holy disciples on the Mount of Olives at a spot called Gethsemane, for this is what the wise Evangelist Matthew tells us.

OUR Lord Jesus Christ requires those who love Him to be accurate investigators of whatsoever is written concerning Him: for He has said, "that the kingdom of heaven is like to a treasure hid in a field." For the mystery of Christ is deposited, so to speak, at a great depth, nor is it plain to the many: but he who uncovers it by means of an accurate knowledge, finds the riches which are therein, and resembles that wise woman, even Mary, of whom Christ said, that "she had chosen the good part, that should not be taken away from her." For these earthly and temporal things fade away with the flesh: but those which are divine and intellectual, and that benefit the life of the soul, are firmly established, and their possession cannot be shaken. Let us look therefore into the meaning of the lessons set before us. "By day then the Saviour abode in Jerusalem," instructing evidently the Israelites, and revealing to them the way of the kingdom of heaven; but when the evening came, He continued with the holy disciples on the Mount of Olives at a spot called Gethsemane: for so the wise Evangelist Matthew tells us.

When Christ came there, as Matthew says elsewhere, He took Peter, James, and John, and began to be grieved and deeply distressed. He said to them, "My soul is sorrowful even to death." And again, having gone a little farther, He knelt and prayed, saying, "Father, if You will, take this cup away from Me; but not My will, but Yours be done." Look here, I ask you, at the depth of the dispensation in the flesh, and the height of that wisdom which no words can express. Fix on it the penetrating eye of the mind. If you can see the beautiful design of the mystery, you too will say, "O the depth of the riches both of the wisdom and the knowledge of God! His judgments are unsearchable, and His ways past finding out." It says, "He began to be grieved and deeply distressed." For what reason, O Lord? Were You also terrified at death? Did You, seized with fear, draw back from suffering? Yet did You not teach the holy apostles to make no account of the terrors of death, saying, "Fear not those who kill the body but are not able to kill the soul"? If anyone were to say that the grace of spiritual fortitude is Your gift to the elect, he would not miss the truth, for all strength is from You, and all confidence and courage of mind in every excellent struggle. You are by nature Life, and the cause of life. We look to You as Savior and Deliverer, and the Destroyer of corruption. From You all receive their life and being. You have made everything that breathes. The angels are for You, and from You, and by You, and so is the whole rational creation. To You the blessed David spoke concerning us, "You send Your Spirit, and they are created, and You renew the face of the ground." How then are You grieved and deeply distressed and sorrowful even to death? For clearly You knew, since You are God by nature and know whatever is about to happen, that by enduring death in the flesh You would free from death the inhabitants of all the earth and bring Satan to shame—that You would set up a trophy of victory over every evil and opposing power, that You would be known by everyone and worshipped as the God and Creator of all. You knew that You would plunder hell, that You would deliver those who are in it from bonds that had lasted for many ages, that You would turn to Yourself all that is under heaven. These things You Yourself announced to us long ago through the holy prophets. We have heard You clearly saying, when You were like us, "Now is the judgment of this world; now will the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men to Me." "Truly I say to you, that if a grain of wheat does not fall into the ground and die, it remains alone; but if it dies, it brings forth much fruit." For what reason then are You grieved and deeply distressed? Yes, He says, I am not unfittingly found in such anguish. For I know indeed that by consenting to suffer the passion on the cross, I will deliver all under heaven from every evil and be the cause of unending blessings to the inhabitants of the whole earth. I am not unaware of the loosing of death, and the abolition of bodily corruption, and the overthrow of the tyranny of the devil, and the forgiveness of sin. But all the same it grieves Me for Israel the firstborn, that from now on he is not even among the servants. The portion of the Lord, and the inheritance that is Mine, will be "the portion of foxes," as it is written. He who was the beloved one is greatly hated; he who had the promises is utterly stripped of My gifts; the pleasant vineyard with its rich grapes will from now on be a desert land, a place dried up and without water. "For I will command the clouds that they rain no rain upon it." "I will break through its hedge, and it will be plundered; and I will beat down its wall, and it will be trampled underfoot." And tell me, what farmer, when his vineyard is desert and waste, will feel no anguish for it? What shepherd would be so harsh and stern as, when his flock was perishing, to suffer nothing on its account? These are the causes of My grief; for these things I am sorrowful. For I am God, gentle, and one who loves to spare. "I have no pleasure in the death of a sinner, but rather that he should turn from his evil way and live." It is right, therefore, most right, that as being good and merciful, I should not only be glad at what is joyful but also feel sorrow at whatever is grievous.

When therefore Christ came thither, as the same Matthew again somewhere says, "He took Peter and James and John, and began to be grieved and sore distressed; and to say to them, My soul is sorrowful even to death. And again, having gone a little forward, He kneeled and prayed, saying, Father, if You will, put away from Me this cup; but not My will, but Yours be done." Behold here, I pray, the profoundness of the dispensation in the flesh, and the height of that wisdom which no words can tell: fix upon it the penetrating eye of the mind: and if you can see the beautiful art of the mystery, you also will say, "O! the depth of the riches both of the wisdom and the knowledge of God! His judgments are unsearchable, and His ways past finding out." "He began, it says, to be grieved, and sore distressed." For what reason, O Lord? Were You also terrified at death? Did You being seized with fear draw back from suffering? And yet did not You teach the holy apostles to make no account of the terrors of death, saying, "Fear not them who kill the body, but are not able to kill the soul." And if too any one were to say that the grace of spiritual fortitude is Your gift to the elect, he would not err from the truth: for all strength is from You, and all confidence and heartiness of mind in every more excellent encounter. You are by nature Life, and the cause of life. You we look for as a Saviour and Deliverer, and the Destroyer of corruption. From You all receive their life and being. You have made every thing that breathes. The angels are for You, and from You, and by You, and so is the whole rational creation. Unto You the blessed David spoke concerning us, "You send Your Spirit, and they are created: and You renew the face of the ground." How therefore are You grieved, and sore distressed, and sorrowful, even to death? For plainly You knew, in that You are God by nature, and know whatsoever is about to happen, that by enduring death in the flesh You would free from death the inhabitants of all the earth, and bring Satan to shame:—-that You would set up a trophy of victory over every evil and opposing power: that You would be known by every one, and worshipped as the God and Creator of all. You knew that You would plunder hell:—-that You would deliver those that are therein, from bonds that had endured for many ages: that You wouldst turn to You all that is under heaven. These things You did Yourself announce to us of old by the holy prophets. We have heard You clearly saying, when You were like to us, "Now is the judgment of this world: now will the prince of this world be cast out. And I, if I be lifted up from the earth, shall draw all men to Me." "Verily I say to you, that if a grain of wheat fall not into the ground and die, it abides alone: but if it die, it brings forth much fruit." For what reason therefore are You grieved and sore distressed? Yes, He says, not unbefittingly am I found thus in anguish. For I know indeed that by consenting to suffer the passion upon the cross, I shall deliver all beneath the heaven from every evil, and be the cause of unending blessings to the inhabitants of the whole earth. I am not unaware of the unloosing of death, and the abolition of corporeal corruption, and the overthrow of the tyranny of the devil, and the remission of sin. But all the same it grieves Me for Israel the firstborn, that henceforth He is not even among the servants. The portion of the Lord, and the cord of My inheritance, will be "the portion of foxes," as it is written. He Who was the beloved one is greatly hated: he who had the promises is utterly stripped of My gifts: the pleasant vineyard with its rich grapes henceforth will be a desert land, a place dried up, and without water. "For I will command the clouds that they rain no rain upon it." "I will break through its hedge, and it shall be a spoil: and I will beat down its wall, and it shall be trampled under foot." And tell me then, what husbandman, when his vineyard is desert and waste, will feel no anguish for it? What shepherd would be so harsh and stern as, when his flock was perishing, to suffer nothing on its account? These are the causes of My grief: for these things I am sorrowful. For I am God, gentle, and that loves to spare. "I have no pleasure in the death of a sinner, but rather that he should turn from his evil way and live." Right therefore is it, most right, that as being good and merciful, I should not only be glad at what is joyful, but also should feel sorrow at whatsoever is grievous.

But that He pitied Jerusalem, knowing full well what was going to happen and that it would have to endure complete misery because of its crimes against Him, you can learn even from this. For He went up from Judaea to Jerusalem, and as the Evangelist says, "When He beheld the city, He wept over it, and said, Would that you, even you, had known the things of your peace; but now they are hidden from your eyes." For just as He wept over Lazarus, in pity for the whole human race, which had become the prey of corruption and death, so we say that He was grieved at seeing Jerusalem nearly engulfed in extreme miseries and in calamities for which there was no cure.

But that He pitied Jerusalem, as being well aware of what was about to happen, and that it would have to endure all misery because of its crimes against Him, you may learn even from this. For He went up from Judaea to Jerusalem, and, as the Evangelist says, "When He beheld the city, He wept over it, and said, Would that you, even you, had known the things of your peace; but now they are hid from your eyes." For as He wept over Lazarus, in pity for the whole race of mankind, which had become the prey of corruption and of death; so we say that He was grieved at seeing Jerusalem all but involved in extreme miseries, and in calamities for which there was no cure.

And so that we might learn what His wish was concerning Israel, He told the disciples that He was in grief and anguish. For it would have been impossible for them to learn what was hidden within Him if He had not revealed through words what His feelings were.

And that we might learn what was His wish concerning Israel, He told the disciples, that He is in grief and anguish. For it would have been impossible for them to have learnt what was hidden within Him, if He had not revealed by words what His feelings were.

I think it's also necessary to add this to what has already been said: the passion of grief, or what we might call the malady of severe distress, cannot apply to the divine and impassible nature of the Word, for that is impossible, since it transcends all passion. But we say that the Incarnate Word also chose to submit himself to the limits of human nature by being thought to suffer what belongs to it. Just as he is said to have hungered, even though he is Life and the cause of life and the living bread, and was also weary from a long journey, even though he is the Lord of powers, so too it is said that he was grieved and seemed capable of anguish. For it would not have been appropriate for him who submitted himself to emptiness and took his place within the limits of human nature to have appeared unwilling to endure human experiences. The Word of God the Father is therefore completely free from all passion, but wisely and for the sake of the dispensation he submitted himself to the weaknesses of humanity, so that he might not seem to reject what the dispensation required. Indeed, he even yielded obedience to human customs and laws, except that, as I said, he did not bear any of this in his own nature.

And this too I think it necessary to add to what has been said: that the passion of grief, or malady, as we may call it, of sore distress, cannot have reference to the divine and impassive nature of the Word; for that is impossible, inasmuch as It transcends all passion: but we say that the Incarnate Word willed also to submit Himself to the measure of human nature, by being supposed to suffer what belongs to it. As therefore He is said to have hungered, although He is Life and the cause of life, and the living bread; and was weary also from a long journey, although He is the Lord of powers; so also it is said that He was grieved, and seemed to be capable of anguish. For it would not have been fitting for Him Who submitted Himself to emptiness, and stood in the measure of human nature, to have seemed unwilling to endure human things. The Word therefore of God the Father is altogether free from all passion: but wisely and for the dispensation's sake He submitted Himself to the infirmities of mankind, in order that He might not seem to refuse that which the dispensation required: yes, He even yielded obedience to human customs and laws, only, as I said, He did not bear ought of this in His own nature.

There is, however, much—indeed, very much—to be added to what has been said. But for now we will pause in our account and save what remains for another meeting, should Christ our common Savior bring us together here once again. Through him and with him, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

There is however much, yes, very much, to be added to what has been said; but for the present we hold in our narration, and reserve what is wanting for another meeting, should Christ our common Saviour gather us here once again: by Whom and with Whom, to God the Father, be praise and dominion, with the Holy Spirit, for ever and ever. Amen.

ON THE SAME SUBJECT.

UPON THE SAME SUBJECT.

Once again I have come to fulfill my promise and to add a proper conclusion to my teaching about Christ. For it is always dangerous to be guilty of falsehood, but when anything of this kind occurs in matters that are important for our instruction, we have good reason to fear that we might bring down condemnation from heaven upon ourselves and also become an object of widespread ridicule.

ONCE again I am come to pay you what I promised, and to add a fitting conclusion to my discourse concerning Christ. For on all occasions it is dangerous to be guilty of untruth; but when any thing of the kind is committed in those things which are important for our edification, well may we then fear lest we bring down upon us condemnation from on high, and also become an object of general ridicule.

At our last meeting, we said that Christ, the Savior of all, was with the holy disciples on the Mount of Olives, while that many-headed serpent, Satan himself, was preparing the snare of death for Him. The leaders of the Jewish synagogue and the disciple who betrayed Him were leaving nothing undone to capture Him, and had already assembled those who would seize Him—a detachment of Pilate's soldiers and a crowd of wicked officers. Just as the attempt was about to be made, He was sorrowful and urged the disciples to act appropriately for the situation, saying, "Watch and pray, that you fall not into temptation." And so that He might not help them with words alone, but also be an example of what they should do, "having gone apart a little, about a stone's throw, He knelt down and prayed, saying, Father, if You are willing, remove this cup from Me." Now someone might ask, "Why did He not pray with the holy disciples, but instead went apart from the others and prayed by Himself?" It was so that we might learn the pattern of prayer that is pleasing to God. For when we pray, we should not expose ourselves to public view or seek to be seen by many, lest perhaps, sinking ourselves into the mire of trying to please men, we make our prayers completely useless. The scribes and Pharisees were guilty of this fault, for our Lord once rebuked them for loving to pray on street corners and for the long prayers they offered in the synagogues so that they might be seen by men. But for those whose purpose is to live uprightly and who are eager to hold fast to their love for Him, He lays down the law of prayer in these words: "But you, when you pray, enter your chamber, and close your door, and pray to your Father Who is in secret, and your Father Who sees in secret shall reward you." Everywhere, therefore, we find Him praying alone, so that you too may learn that we ought to speak with God with a quiet mind and a heart that is calm and free from all disturbance. For the wise Paul writes, "I will therefore that men pray, lifting up pious hands, without wrath and doubtings."

We said therefore at our last meeting, that Christ the Saviour of all was with the holy disciples upon the mount of Olives, while that many-headed serpent, even Satan, was preparing for Him the snare of death; and the chiefs of the Jewish synagogue and the disciple that betrayed Him were, so to speak, leaving nothing undone to gain possession of His person, and had already gathered those who were to seize Him, and who consisted of a band of the soldiers of Pilate, and a multitude of wicked officers. Just therefore as the attempt was about to be made, He was sorrowful, and admonished the disciples to act in like manner suitably to the season, saying, "Watch and pray, that you fall not into temptation." And that He might not benefit them by words only, but be Himself an example of what they should do, "having gone apart a little, about a stone's throw, He knelt down, it says, and prayed, saying, Father, if You be willing, remove this cup from Me." Now some one perhaps may ask, 'Why did He not pray with the holy disciples, but having gone apart from the rest, prayed by Himself?' It was that we might learn the pattern of that mode of prayer which is well pleasing to God. For it is not right when we pray that we should expose ourselves to the public gaze, nor seek to be beheld of many, lest perchance, sinking ourselves in the mire of endeavours after pleasing men, we make the labour of our prayers altogether unprofitable. Of this fault the scribes and Pharisees were guilty; for our Lord even once rebuked them for loving to pray in the corners of the streets, and for the long supplications which they offered in the synagogues, that they might be seen of men. But for those whose purpose it is to live uprightly, and who are anxious to hold fast by their love to Him, He lays down the law of prayers in these words: "But you, when you pray, enter your chamber, and close your door, and pray to your Father Who is in secret, and your Father Who sees in secret shall reward you." Every where therefore we find Him praying alone, that you also may learn that we ought to hold converse with God over all with a quiet mind, and a heart calm and free from all disturbance. For the wise Paul writes, "I will therefore that men pray, lifting up pious hands, without wrath and doubtings."

Jesus was praying even though those who were about to arrest Him were already at the door. No thoughtful person should say that He offered these prayers because He needed strength or help from someone else—for He Himself is the Father's almighty strength and power. Rather, it was so that we might learn never to be careless when temptation troubles us, persecution weighs on us, treachery sets its trap for us, and prepares the net of death. For the very means of our salvation is to stay alert and fall to our knees, pray constantly, and ask for help from above, so that we don't become weak and suffer a terrible spiritual disaster.

He was praying therefore, when already those who were to seize Him were at the door. And let no man of understanding say, that He offered these supplications as being in need of strength or help from another:—-for He is Himself the Father's almighty strength and power:—-but it was that we might hereby learn, ever to put away from us carelessness when temptation harasses, and persecution presses upon us, and perfidy contrives for us its snare, and makes ready the net of death. For it is the very means of our salvation to watch and fall upon our knees, and make constant supplications, and ask for the aid that comes from above, lest perchance it be our lot to grow weak, and suffer a most terrible shipwreck.

Spiritual courage is truly worthy of the saints, but those who want to resist the force of temptations must have, I tell you, a resolute and unwavering mind. To be overconfident in struggles is a sign of complete ignorance, and a person who acts this way is not free from the accusation of boastfulness. Therefore, I repeat, we must combine courage and endurance with humility. If any temptation then comes, our mind will be ready to resist it bravely. Yet we should ask God for the ability to endure with strength, for we are commanded in our prayers to say, "Lead us not into temptation, but deliver us from evil."

For spiritual bravery is indeed a thing right worthy of the saints: but those who would resist the violence of temptations must, I tell you, have a determined and, so to speak, an unflinching mind: for it is the act of utter ignorance to be over confident in conflicts, nor is a man free from the charge of boastfulness, who is thus disposed: we must therefore, I repeat, unite courage and patience with humbleness of mind; and should any temptation then happen, our mind will be prepared bravely to resist it. Yet let us ask of God the ability to endure manfully: for we are commanded in our prayers to say, "Lead us not into temptation: but deliver us from evil."

Behold then, yes, see, the pattern for your conduct depicted for you in Christ the Savior of us all, and let us also observe the manner of His prayer. "Father," He says, "if You are willing, remove this cup from Me." Do you see that Christ made His prayer against temptation with a reverence befitting man? "For if You are willing," He says, "remove it." And here too remember what the blessed Paul wrote concerning Him: "He Who in the days of His flesh offered up prayers and supplications to Him Who was able to save Him from death, with strong crying and tears, and was heard because of His reverence, even though He was a Son, yet learned obedience by what He suffered, and being made perfect became the cause of eternal life to all them that obey Him." For as though one of us, He assigns to His Father's will the carrying out of whatever was about to be done. And if therefore it happens that we also at any time fall into unexpected troubles and have to endure any mental conflict, let us beseech God not so much that it may end according to our will, but rather let us ask that whatever He knows to be fit and expedient for the benefit of our souls may be brought to pass. "For we know not what to pray for as we ought," but He is a treasure house of everything, and to those who love Him He gives whatever is suitable for them.

Behold then, yes, see, the pattern for your conduct depicted for thee in Christ the Saviour of us all: and let us also observe the manner of His prayer. "Father, He says, if You are willing, remove this cup from Me." Do you see that Christ made His prayer against temptation with a reverence befitting man? "For if You be willing, He says, remove it." And here too remember what the blessed Paul wrote concerning Him; "He Who in the days of His flesh offered up prayers and supplications to Him Who was able to save Him from death, with strong crying and tears, and was heard because of His reverence, even though He was a Son, yet learned obedience by what He suffered, and being made perfect became the cause of eternal life to all them that obey Him." For as though one of us, He assigns to His Father's will the carrying out of whatever was about to be done. And if therefore it happen that we also at any time fall into unexpected troubles, and have to endure any mental conflict, let us beseech God not so much that it may end according to our will, but rather let us ask that whatever He knows to be fit and expedient for the benefit of our souls may be brought to pass. "For we know not what to pray for as we ought:" but He is a treasure house of every thing, and to those who love Him He gives whatever is suitable for them.

Now what I have said is, I trust, useful for all of you. But if we must provide another explanation for the prayer, we may also say that it rebukes the wickedness of the Jews. Let me now explain how. You have heard Christ say, "Father, if You will, remove this cup from Me." Was His passion then involuntary? Was the necessity for Him to suffer—or rather the violence of those who plotted against Him—stronger than His own will? No, we say. For His passion was not involuntary, though in another respect it was grievous because it meant the rejection and destruction of the synagogue of the Jews. For it was not His will that Israel should be the murderer of its Lord, because by doing so it would be exposed to complete condemnation and become reprobate and rejected from having any part in His gifts and in the hope prepared for the saints, even though it had once been His people, His only one, His chosen, and His adopted heir. For Moses said to them, "Behold, the heavens and the earth are the Lord's your God, and you the Lord has chosen out of all nations to be His people." It was right, therefore, that we should clearly know that through pity for Israel He would have removed from Himself the necessity to suffer. But since it was not possible for Him not to endure the passion, He submitted to it also, because God the Father willed it together with Him.

Now what I have said is, I trust, useful for the benefit of you all; but if we must further contrive some other explanation for the prayer, we may also say, that it rebukes the wickedness of the Jews: and in what way let us now explain. You have heard Christ say, "Father, if You will, remove this cup from Me." Was then His passion an involuntary act? and was the necessity for Him to suffer, or rather the violence of those who plotted against Him, stronger than His own will? Not so, we say. For His passion was not an involuntary act, though yet in another respect it was grievous, because it implied the rejection and destruction of the synagogue of the Jews. For it was not His will that Israel should be the murderer of its Lord, because by so doing it would be exposed to utter condemnation, and become reprobate, and rejected from having part in His gifts, and in the hope prepared for the saints, whereas once it had been His people, and His only one, and His elect, and adopted heir. For Moses said to them, "Behold, the heavens and the earth are the Lord's your God: and you has the Lord chosen out of all nations to be His people." It was right therefore that we should clearly know, that through pity for Israel He would have put from Him the necessity to suffer: but as it was not possible for Him not to endure the passion, He submitted to it also, because God the Father so willed it with Him.

But let us examine this further as well. Did the decree of God the Father, and the will of the Son Himself, call Him by necessity to His passion? And if so, and if what I have said is true, was it not necessary for someone to be the traitor, and for the Israelites to proceed to such a degree of boldness as to reject Christ, and disgrace Him in many ways, and also arrange for Him the death upon the cross? But if this were the case, how would He be found saying, "Woe to that man by whom the Son of man is betrayed: it would have been good for him if he had not been born"? And what just cause would there have been for Israel to perish and be condemned to the miseries of war? For how could it oppose God's decree and His irresistible purposes? God is not unjust, but weighs what we do with holy judgment. How then can He treat as voluntary what was involuntary? For God the Father had pity upon the inhabitants of earth, who were in misery, caught in the snares of sin, and subject to death and corruption; bowed also under a tyrant's hand, and enslaved to hordes of demons. He sent from heaven His Son to be a Savior and Deliverer, who was also made in form like us. But even though He knew beforehand what He would suffer, and the shame of His passion was not the fruit of His own will, yet He consented to undergo it so that He might save the earth, with God the Father willing it along with Him, out of His great kindness and love for mankind. "For He so loved the world that He gave even His Only-begotten Son, that whoever believes in Him should not perish, but have everlasting life." Therefore, regarding the disgrace of His passion, He did not will to suffer; but since it was not possible for Him not to suffer, because of the cruelty of the Jews, and their disobedience, and unbridled violence, "He endured the cross, despising the shame," "and was obedient to the Father, even to death, and that the death of the cross." But God, it says, has greatly exalted Him and given Him a name that is above every name, so that at the name of Jesus Christ every knee should bow, of things in heaven and things on earth and things under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Amen.

But come and let us examine further this also. 'Did the decree of God the Father, and the will of the Son Himself, call Him as of necessity to His passion? And if so, and what I have said be true, was it not a matter of necessity for some one to be the traitor, and for the Israelites to proceed to such a pitch of daring as to reject Christ, and put Him to shame in manifold ways, and contrive for Him also the death upon the cross?' But if this were so, how would He be found saying, "Woe to that man by whom the Son of man is betrayed: good had it been for him if he had not been born?" And what just cause would there have been for Israel to perish, and be condemned to the miseries of war? For how could it oppose God's decree, and His irresistible purposes? God is not unjust, but weighs what we do with holy judgment. How therefore can He treat as voluntary that which was involuntary? For God the Father had pity upon the dwellers upon earth, who were in misery, caught in the snares of sin, and liable to death and corruption; bowed also beneath a tyrant's hand, and enslaved to herds of devils. He sent from heaven His Son to be a Saviour and Deliverer: Who also was made in form like to us. But even though He foreknew what He would suffer, and the shame of His passion was not the fruit of His own will, yet He consented to undergo it that He might save the earth, God the Father so willing it with Him, from His great kindness and love to mankind. "For He so loved the world, that He gave even His Only-begotten Son, that whosoever believes in Him should not perish, but have everlasting life." As regards therefore the ignominy of His passion, He willed not to suffer: but as it was not possible for Him not to suffer, because of the cruelty of the Jews, and their disobedience, and unbridled violence, "He endured the cross, despising the shame," "and was obedient to the Father, even to death, and that the death of the cross. But God, it says, has greatly exalted Him, and given Him a name that is above every name; that at the name of Jesus Christ every knee should bow of things in heaven, and things in earth, and of things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Amen.

While He was speaking, a crowd appeared. Judas, one of the twelve, was leading them and came up to Jesus to kiss Him. He had given them this signal: "The one I kiss is the man." But Jesus said to him, "Judas, are you betraying the Son of man with a kiss?" When those who were with Him saw what was about to happen, they said, "Lord, should we strike with the sword?" And one of them struck the servant of the high priest and cut off his right ear. But Jesus responded and said, "Stop! No more of this." And He touched his ear and healed him. Jesus then said to those who had come out against Him—the chief priests, the temple guards, and the elders—"Have you come out with swords and clubs as if I were a robber? When I was with you daily in the temple, you did not lay hands on Me. But this is your hour, and the power of darkness."

22:47-53. While He was speaking, behold a multitude; and he that was called Judas, one of the twelve, went before them, and drew near to Jesus to kiss Him. For he had given them this sign, Whomsoever I kiss is He. But Jesus said to him, Judas, do you betray the Son of man with a kiss? But when they that were with Him saw what was about to be done, they said, Lord, shall we smite with the sword? And one of them struck the servant of the chief priest, and cut off his right ear. But Jesus answered, and said, Let alone thus far. And He touched his ear and healed him. And Jesus said to those who had come out against Him, and who were the chief priests, and captains of the temple, and elders, Are you come out as against a thief with swords and staves to take Me? When I was daily with you in the temple, you stretched not out your hands against Me: but this is your hour, and the power of darkness.

Many bitter passions wage war against the human soul, and by attacking it with unbearable violence, they drag it down to shameful deeds. But worse than all the rest is that root of all evil, the love of money. The traitorous disciple fell so deeply into its inescapable snares that he even agreed to become the agent of the devil's deception and the tool of the wicked leaders of the Jewish synagogue in their crime against Christ.

MANY and bitter passions wage war with the soul of man, and, attacking it with unendurable violence, humble it to unseemly deeds: but worse than all the rest is that root of all evil, the love of money, into whose inextricable nets that traitorous disciple so fell, that he even consented to become the minister of the devil's guile, and the instrument of the wicked chiefs of the synagogue of the Jews in their iniquity against Christ.

And the Gospel lessons plainly show this again. For the Savior had warned the holy apostles beforehand that He would be seized and would suffer His passion on the cross at the hands of sinners. Along with this He also commanded that when temptation pressed upon them, they must not grow weary or sleep at the wrong time, but rather must watch and persist in prayers. So while He was still speaking about these things, "Behold," it says, "a crowd came, and the one called Judas, one of the twelve, went ahead of them." Do you see that the blessed Evangelist grieves and, so to speak, even feels faint? For he does not allow himself even to keep in his memory the disciple who was so easily bought. He refuses even to name that wicked man, for he says, "the one called Judas." Why? Did he not know that the man was numbered among the elect and counted in the company of the holy apostles? But, as I have already said, he hated even his name, and therefore used the expression "the one called Judas."

And this the purport of the evangelic lessons again plainly shows. For the Saviour had forewarned the holy apostles that He should be seized, and endure by the hand of sinners His passion upon the cross. And with this He also commanded, that when temptation pressed upon them they must not be weary, nor sleep at an unseasonable time, but rather must watch and be constant in prayers. When then He was still speaking of these things, "Behold, it says, a multitude, and he that was called Judas, one of the twelve, went before them." Do you see that the blessed Evangelist grieves, and, so to speak, even faints? For he does not permit himself even to retain in his remembrance the disciple who was so easily bought: he refuses even to name that wicked one: for he says, "he that was called Judas." For what? did he not know that the man was numbered with the elect, and counted in the company of the holy apostles? But, as I have already said, he hated even his name, and therefore the expression, "he that was called Judas."

To this, however, he adds that he was one of the twelve, and this too is a matter of great importance to demonstrate more fully the guilt of the traitor's crime. For he who had been honored equally with the rest and adorned with apostolic dignities—he, the elect and beloved, granted admission to the holy table and the highest honors—became the pathway and the means for the murderers of Christ. What lamentation can be sufficient for him, or what floods of tears must not each person shed from his eyes when he considers from what happiness that wretched being fell into such utter misery! For the sake of worthless coins he ceased to be with Christ and lost his hope toward God, and the honor, and crowns, and life, and glory prepared for Christ's true followers, and the right of reigning with Him.

To this, however, he adds, that he was one of the twelve: and this also is a matter of great importance to demonstrate more fully the guilt of the traitor's crime. For he who had been equally honoured with the rest, and adorned with apostolic dignities; he, the elect and beloved, deigned admittance to the holy table, and the highest honours, became the pathway and the means for the murderers of Christ. What lamentation can suffice for him, or what floods of tears must not each shed from his eyes, when he considers from what happiness that wretched being fell into such utter misery! For the sake of worthless pence he ceased to be with Christ, and lost his hope toward God, and the honour, and crowns, and life, and glory prepared for Christ's true followers, and the right of reigning with Him.

It will be worth examining, however, what the nature of his scheme was. He had given those murderers a sign, saying, "Whomever I kiss is He." He had completely forgotten the glory of Christ, and in his utter foolishness perhaps imagined that he could go undetected when offering a kiss, which is the symbol of love, but with his heart full of bitter and wicked deceit. And yet even when he was traveling with Christ our common Savior along with the other apostles, he had often heard Him foretelling what was about to happen. For, being God by nature (physis), He knew all things and explicitly told him of his betrayal. For He said to the holy apostles, "Truly I say to you, that one of you betrays Me." How then could his intentions remain unknown? No, but there was the serpent within him fighting against God. He was the dwelling place of the devil, for one of the holy evangelists has said that as he was reclining at table with the rest of the disciples, the Savior gave him a piece of bread, having dipped it in the dish, "and after the bread Satan entered into him." He approaches Christ therefore as one out of his mind with wine, and though the instrument of fraud and betrayal, he makes a show of extraordinary affection. Therefore Christ very justly condemned him with the greater severity, saying, "Judas, do you betray the Son of man with a kiss?" And Matthew says that when the traitor drew near to Christ, our common Savior, he both kissed Him and added, "Hail, Master." Do you say hail to Him whom by your agency is made the prey of death? How could such a word possibly be true? So we see that since that false one, Satan, was within him, he used falsehood even in saying, Hail. Because of such deeds the prophet somewhere says, "Their tongue is a piercing spearhead: the words of their mouth are deceitful: to his neighbor he speaks things of peace, but in his soul there is enmity."

It will be worth while, however, to see what the nature was of his artifice. He had given then those murderers a sign, saying, "Whomsoever I kiss is He." Completely had he forgotten the glory of Christ, and in his utter folly imagined perhaps that he could remain undetected when offering indeed a kiss, which is the type of love, but with his heart full of bitter and iniquitous deceit. And yet even when he was accompanying Christ our common Saviour in His journeys with the other apostles, he often had heard Him foretelling what was about to happen: for, as being God by nature, He knew all things, and expressly told him of his treachery; for He said to the holy apostles, "Verily I say to you, that one of you betrays Me." How then could his purposes remain unknown? No: but there was the serpent within him struggling against God; he was the dwelling-place of the devil: for one of the holy evangelists has said, that as he was reclining at table with the rest of the disciples, the Saviour gave him a piece of bread, having dipped it in the dish: "and after the bread Satan entered into him." He approaches Christ therefore as one beside himself with wine; and though the instrument of fraud and treachery, he makes a show of extraordinary affection: and therefore Christ very justly condemned him with the greater severity, saying, "Judas, do you betray the Son of man with a kiss?" And Matthew says, that when the traitor drew near to Christ, our common Saviour, he both kissed Him, and added thereto, "Hail, Master." Do you say hail to Him Who by your instrumentality is made the prey of death? How could such a word possibly be true? So that we see, that inasmuch as that false one, Satan, was within Him, he used falsehood even in saying, Hail. Because of such deeds the prophet somewhere says, "Their tongue is a piercing spearhead: the words of their mouth are deceitful: to his neighbour he speaks things of peace, but in his soul there is enmity."

But we must also call to mind what the divine John wrote about this event. He related that the officers of the Jews came near to seize Jesus, and He went forward to meet them, saying, "Whom do you seek?" When the officers said, "Jesus of Nazareth," He gave Himself into the hands of those murderers, saying, "I am He." But they, John says, went backward, and this happened three times. What then was the purpose of this? And why did the Savior offer Himself to them, while they fell down when they heard Him say, "I am He"? It was so they might learn that His passion did not happen to Him without His own will, nor could they have seized Him had He not consented to be taken. For it was not through their own strength that they took Christ and brought Him to the wicked rulers, but He gave Himself up to suffer, knowing well that His passion upon the cross was for the salvation of the whole world.

But further, we must also call to mind what is written by the divine John respecting this event; for he has related, "that the officers of the Jews drew near to seize Jesus: and He advanced to meet them, saying, Whom seek you? When then the officers said, Jesus of Nazareth, He yielded Himself into the hands of those murderers, saying, I am He. But they, it says, went back; and this happened three times." What therefore was the purpose of this? and for what reason did the Saviour offer Himself to them, but they fell down when they heard Him say, "I am He?" It was that they might learn that His passion did not happen to Him without His own will, nor could they have seized Him, had He not consented to be taken. For it was not the effect of their own strength that they took Christ, and brought Him to the wicked rulers, but He yielded Himself up to suffer, as well knowing that His passion upon the cross was for the salvation of the whole world.

The blessed disciples, spurred on by divine love, drew their swords to fight back against the attack. But Christ would not allow this, and rebuked Peter, saying, "Put your sword back in its sheath, for all who take up swords will die by swords." In this He has given us a model for how we must hold fast to our love for Him, and how far the burning zeal of our devotion may go. He does not want us to use swords to resist our enemies, but rather by using love and wisdom, we must powerfully overcome those who oppose us. Paul teaches us the same thing, saying, "Casting down reasonings and every high thing that exalts itself against the knowledge of God, and bringing every thought captive to obedience to Him." For the battle for truth's sake is spiritual, and the armor that is fitting for saints is intellectual and full of love for God. "For we must put on the breastplate of righteousness and the helmet of salvation, and take the shield of faith and the sword of the Spirit, which is the word of God." So the Savior restrains the excessive passion of the holy apostles, and by preventing such an action from becoming an example, He declares that those who are leaders in His faith have no need at all for swords. And He healed with divine dignity the one who had received the blow, thus giving this God-like sign as well to those who came to seize Him, for their condemnation.

And the blessed disciples, pricked with the goading of divine love, drew their swords to repel the attack. But Christ would not permit this to be done, but rebuked Peter, saying, "Put up your sword into its sheath: for all who have taken swords shall die by swords." And herein He has given us also a pattern of the manner in which we must hold fast by our love to Him, and of the extent to which the burning zeal of our piety may proceed. For He would not have us use swords wherewith to resist our enemies, but rather employing love and prudence, we so must mightily prevail over those who oppose us. And similarly Paul teaches us, saying, "Casting down reasonings and every high thing that exalts itself against the knowledge of God, and bringing captive every thought to obedience to Him." For the war for truth's sake is spiritual, and the panoply that becomes saints is intellectual, and full of love to God. "For we must put on the breastplate of righteousness, and the helmet of salvation; and take the shield of faith, and the sword of the Spirit, which is the word of God." And so then the Saviour moderates the unmeasured heat of the holy apostles: and by preventing the example of such an act, declares that those who are the chief in His religion have no need in any way whatsoever of swords. And He healed with divine dignity him who had received the blow, so giving to those who came to seize Him this godlike sign also for their condemnation.

Christ shows that no one overpowered Him against His will when He says, "Have you come out with swords and clubs to arrest Me as if I were a thief? When I was with you daily in the temple, you did not lay hands on Me." Is Christ then criticizing the Jewish leaders for not arranging His death earlier? That is not His meaning. Rather, He means this: when it was easy for you to seize Me, as I taught in the temple each day, you did not arrest Me. And why not? Because I did not yet will to suffer, but was waiting for the right time for My passion. That time has now come, for you should know that "this is your hour and the power of darkness"—that is, a brief time has been granted to you during which you have power over Me. But how has this been given to you, and in what way? By the Father's will consenting together with My will. For I willed to submit Myself to My passion for the salvation and life of the world. You therefore have one hour against Me—that is, a very short and limited time, the period between the precious cross and the resurrection from the dead. This too is the power given to darkness. Now darkness is the name for Satan, for he is complete night and darkness, and the blessed Paul also says of him, "the god of this world has blinded the minds of unbelievers, so that the light of the gospel of the glory of Christ should not shine on them." Power was therefore granted to Satan and the Jews to rise up against Christ, but they dug for themselves the pit of destruction. For through His passion He saved all under heaven and rose on the third day, having trampled down the empire of death. But they brought inevitable condemnation upon their own heads, along with that traitorous disciple. Let them therefore hear the Holy Spirit, who says through the voice of the Psalmist, "Why have the nations raged, and the peoples meditated vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord and against His Christ." But what follows this? "He who dwells in heaven," it says, "shall laugh at them, and the Lord shall mock them." These wretched people thus involved themselves in the crime of murdering their Lord. But we praise as our Savior and Deliverer our Lord Jesus Christ, through whom and with whom to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

But that no one prevailed by force over His power and will, He shows by saying; "Are you come out as against a thief with swords and staves to take Me? When I was daily with you in the temple, you stretched not out your hands against Me." Does Christ then blame the chiefs of the Jews for not having prematurely contrived for Him the deadly snare? Not such is His meaning, but this rather: when it was easy for you to take Me, as each day I taught in the temple, you seized Me not. And why? Because I did not will as yet to suffer, but rather was waiting for a fitting season for My passion. And this season has now arrived: for be not ignorant that "this is your hour and the power of darkness:" that is, that a short time is granted you during which you have power over Me. But how has it been given you, and in what manner? By the will of the Father consenting thereunto with My will. For I willed that for the salvation and life of the world I should submit Myself to My passion. You have therefore one hour against Me, that is a very short and limited time, being that between the precious cross and the resurrection from the dead. And this too is the power given to darkness: but darkness is the name of Satan, for he is utter night and darkness, and the blessed Paul also says of him. "that the God of this world has blinded the minds of those that believe not, lest the light of the gospel of the glory of Christ should shine to them." Power therefore was granted to Satan and the Jews to rise up against Christ: but they dug for themselves the pitfall of destruction. For He indeed saved by means of His passion all under heaven, and rose the third day, having trampled under foot the empire of death: but they brought down upon their own heads inevitable condemnation in company with that traitorous disciple. Let them hear therefore the Holy Spirit, Who says by the voice of the Psalmist, "Why have the heathen raged, and the nations meditated vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord and against His Christ." But what follows this? "He that dwells in heaven, it says, shall laugh at them, and the Lord shall deride them." These wretched beings then involved themselves in the crime of murdering their Lord; but we praise as our Saviour and Deliverer our Lord Jesus Christ: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

They took Him, led Him away, and brought Him into the high priest's house, while Peter followed at a distance. When they had lit a fire in the middle of the courtyard and sat down together, Peter sat among them. A certain servant girl saw him sitting in the firelight, looked intently at him, and said that this man had also been with Him. But he denied it, saying he did not know Him. A little while later, another person saw him and said that he too was one of them. Peter said he was not. About an hour later, another person insisted confidently that this man had certainly been with Him, since he was a Galilean. But Peter said he did not know what the person was talking about. Immediately, while he was still speaking, the rooster crowed. The Lord turned and looked at Peter, and Peter remembered the Lord's word that He had spoken to him: that before the rooster crowed that day, he would deny Him three times. And he went out and wept bitterly.

22:54-62. And they took Him, and led Him away, and brought Him into the high priest's house: and Peter followed afar off. And when they had kindled a fire in the midst of the court, and were set down together, Peter sat down among them: and a certain maid beholding him as he sat at the light, looked earnestly at him and said, this man also was with Him. But he denied Him, saying, Woman, 1 know Him not. And after a little while another saw him, and said, You also are one of them. And Peter said, Man, I am not. And about the space of an hour after, another confidently affirmed, saying, Of a truth this man also was with Him: for he is a Galilaean. But Peter said, Man, I know not what you say. And immediately while he was yet speaking the cock crew. And the Lord turned, and looked upon Peter: and Peter remembered the word of the Lord that He had said to him, To-day before the cock crow you shall deny Me thrice. And he went out and wept bitterly.

Our Lord Jesus Christ, to make us careful in whatever holy tasks we undertake, commanded us to offer up our prayers continually, and to make it a part of our prayer to say, "Lead us not into temptation." For the force of temptations is often enough to shake even a thoroughly steadfast mind, to bring down to wavering, and to expose to extreme terrors even a courageous and strong-hearted person. And this is what the chosen disciple experienced—I mean the sacred Peter. For he proved weak and denied Christ the Savior of all. And this denial he made not once only, but three times, and with oaths. For Matthew has said that "he began to curse and to swear, I know not the Man." Now there are some who would have us believe that what the disciple swore was that he did not know that Jesus was a man, but their argument fails them, though their purpose was to give the disciple loving help. For if he swore, as they say, that he did not know that Jesus was a man, what else did he do but deny Him by thus overturning the mystery of the incarnation? For he knew that the Only-begotten Word of God was made like us, that is, a man, for this he openly confessed, saying, "You are the Christ, the Son of the living God." Now he did not intend in saying this to affirm that as being one merely such as we are He is the Son of God, but that though he saw Him standing there within the limits of human nature—Him Who is the Word Which transcends everything that is made, and Who came forth from the Substance of God the Father—even so, I say, he did not shrink from acknowledging and confessing that He is the Son of the living God. It is therefore a very absurd thing to suppose that though he knew the mystery of the incarnation, he yet said that he did not know that Jesus was a man. What then is the truth? He was truly weak, for it was not possible for Jesus to speak falsely, Who warned him in advance, that "before the cock crows you shall deny Me three times."

OUR, Lord Jesus Christ, to make us careful in whatever holy occupations we undertake, commanded us to offer up our supplications continually, and to make it a portion of our prayer to say, "Lead us not into temptation." For the violence of temptations is often sufficient to shake even a thoroughly steadfast mind, and to humble to wavering, and expose to extreme terrors even a courageous and strong-hearted man. And this it was the lot of the chosen disciple to experience, by whom I mean the sacred Peter. For he proved weak, and denied Christ the Saviour of all. And this denial he made not once only, but thrice, and with oaths. For Matthew has said, that "he began to curse and to swear, I know not the Man." Now there are some who would have us believe that what the disciple swore was, that he did not know that Jesus was a man: but their argument fails them, though their object was to give the disciple loving help. For if he swore, as they say, that he did not know that Jesus was a man, what else did he than deny Him in thus overturning the mystery of the dispensation in the flesh? For he knew that the Only-begotten Word of God was made like to us, that is, a man: for this he openly confessed, saying, "You are the Christ, the Son of the living God." Now he did not intend in saying this to affirm, that as being one merely such as we are He is the Son of God, but that though he saw Him standing there in the limits of human nature,—-Him Who is the Word Which transcends everything that is made, and Who sprung forth from the Substance of God the Father,—-even so, I say, he did not shrink from acknowledging and confessing that He is the Son of the living God. It is therefore a thing-very absurd to suppose, that though he knew the mystery of the dispensation in the flesh, he yet said that he did not know that Jesus was a man. What therefore is the fact? He was really infirm: for it was not possible for Jesus to speak falsely, Who forewarned him, that "before the cock crow you shall deny Me three times."

Nor do we say that the denial happened in order to make Christ's words come true, but rather that His purpose was to warn the disciple beforehand, since what was about to happen did not escape His knowledge. The misfortune therefore happened to the disciple because of the cowardice of human nature. For since Christ had not yet risen from the dead, nor had death yet been abolished and corruption wiped away, the fear of undergoing death was more than people could endure. That this terrible act arose, as I said, from the weakness of human cowardice, and that the disciple was condemned by his own conscience, is proven both by his immediate lamentation afterward and by the tears he shed upon his repentance, which flowed from his eyes as if for a serious sin. For having gone out, it says, he wept bitterly, after Christ had looked at him and reminded him of what He had said to him.

Nor verily do we say, that the denial took place in order that Christ's words might come true, but rather that His object was to forewarn the disciple, inasmuch as what was about to happen did not escape His knowledge. The misfortune therefore happened to the disciple from the cowardice of human nature. For as Christ had not yet risen from the dead, nor death as yet been abolished, and corruption wiped away, the fear of undergoing death was a thing past men's endurance. For that this miserable act arose, as I said, from the malady of human cowardice, and that the disciple was condemned by his own conscience, is proved both by his lamentation immediately afterwards, and by his tears upon his repentance, which fell from his eyes as for a grievous sin. "For having gone out, it says, he wept bitterly," after Christ had looked upon him, and recalled to his remembrance what He had said to him.

But next, it is worth observing how his sin was forgiven and how he put away his fault, for the event may prove very beneficial to us as well. He did not put off his repentance, nor was he careless about it. His descent into sin was rapid, but his tears came just as quickly, and he did not merely weep but wept bitterly. Just as one who had fallen, he sprang up again bravely. He knew that the merciful God says somewhere through one of the prophets, "Shall not he that falls arise? and he that backslides, shall he not return?" In returning, therefore, he did not miss the mark, for he continued to be what he had been before, a true disciple. Even when he was warned that he would deny Christ three times before the cock crowed, he also received the hope of forgiveness at that very moment, for Christ's words to him were, "And do you also, in time to come, when you are converted, strengthen your brethren." Such words belong to One who again appoints and restores him to apostolic powers, for He entrusts him again with the office of strengthening the brethren—a thing which he also did.

But next, it is worth our while observing, in what way his sin was forgiven, and how he put away his fault; for the event may prove of no slight benefit to us also ourselves. He did not then defer his repentance, nor was he careless about it: for as rapid as was his descent into sin, so quick were his tears because of it; nor did he merely weep, but wept bitterly; and as one that had fallen, so bravely did he spring up again. For he knew that the merciful God somewhere says by one of the prophets, "Shall not he that falls arise? and he that backslides, shall he not return?" In returning therefore he missed not the mark: for he continued to be what he had been before, a true disciple. For when he was warned that he should thrice deny before the cock crow, even then he won also the hope of forgiveness: for Christ's words to him were, "And do you also, in time to come, when you are converted, strengthen your brethren." Words such as these belong to One Who again appoints and restores him to apostolic powers: for He entrusts him again with the office of strengthening the brethren; a thing which also he did.

And we say this also: even though we are taught about the failures of the saints in the sacred Scriptures, this is not so that we might be caught in similar traps by neglecting the duty of steadfastness. Rather, it is so that if we happen to prove weak in anything necessary for salvation, we may not despair of being able once again to rise up to fortitude and, so to speak, recover our health after an unexpected illness. For the merciful God has provided repentance as the medicine of salvation for the inhabitants of earth. And I do not know how some people try to do without this, claiming about themselves that they are clean, and in their great madness not understanding that to hold such an idea about themselves is full of all impurity. For "no man is free from defilement," as it is written. And beyond this we say that it angers God for us to imagine that we are free from all impurity. For He is even found saying to one of those who led polluted lives, "Behold I have a lawsuit with you because you say I have not sinned, in that you have acted very contemptuously in repeating your ways." For the repetition of the way to sin is, for us, when we are overtaken by offenses, to refuse to believe that we are guilty of the defilement which comes from them.¹

And this too we say; that though we are taught the failures of the saints in the sacred Scriptures, it is not that we may be caught in similar snares from disregarding the duty of steadfastness, but that if it do chance that we prove weak in anything that is necessary for salvation, we may not despair of being able once again to mount up to fortitude, and, so to speak, recover our health after an unexpected illness. For the merciful God has provided for the inhabitants of earth repentance as the medicine of salvation: and this I know not how men endeavour to dispense with, saying of themselves that they are clean, and in their great madness not understanding, that to entertain such an idea of themselves is full of all impurity. For "no man is free from defilement," as it is written. And besides this we say, that it makes God angry for us to imagine that we are free from all impurity: for He is even found saying to one of those who led polluted lives, "Behold I have a lawsuit with you because you say I have not sinned, in that you have acted very contemptuously in repeating your ways." For the repetition of the way to sin is for us, when we are overtaken by offences, to refuse to believe that we are guilty of the defilement which arises from them.¹

But they object, saying, 'Yes, the God of all pardons the sins of those who are not yet baptized, but not those who have already been admitted to His grace.' What do we say to this? If they are making up laws according to their own ideas, their words do not concern us much. But if they hold to the divinely-inspired Scriptures, when was the God of all ever unmerciful? Let them hear Him when He cries aloud, "Tell your former iniquities, that you may be justified." Let them also remember the blessed David, who says in the Psalms, "Shall God forget to be merciful, or shall He gather up His mercies in His wrath?" And again, "I said, I will acknowledge my iniquity against myself to the Lord, and You forgave the wickedness of my heart." Beyond this, they ought not to forget that before Christ was seized, or Peter denied Him, Peter had been a partaker of the body of Christ and of His precious blood. For He took bread and blessed it, and gave it to them, saying, "This is My body." And likewise also the cup, saying, "Drink all of it, for this is My blood of the new covenant." See then, clearly, that after having been a partaker of the mystical eucharist, he fell into sin and received forgiveness upon his repentance. Let them not find fault with the gentleness of God. Let them not despise His love for mankind, but remember Him Who plainly says, "The wickedness of the wicked shall not hurt him in the day when he turns away from his iniquity." And when God offers us conversion on whatever day a person is willing to practice it, why do they not instead crown with grateful praises Him Who helps them, rather than foolishly and, so to speak, stubbornly opposing Him? By doing so they bring condemnation upon their own heads and call down upon themselves inevitable wrath. For the merciful God does not cease to be so, since, according to the voice of the prophet, "He desires mercy." Let us therefore strive with all our might not to fall into sin, and let a steadfast love for Christ be fixed unchangeably in us while we say in the words of the blessed Paul, "Who shall separate me from the love of Christ? Shall tribulation or distress, or persecution, or famine, or nakedness, or peril, or sword?" But if temptation assails us, and it happens that we prove weak, let us weep bitterly. Let us ask forgiveness of God, for He heals those who are contrite. He raises up the fallen. He stretches out His saving hand to those who have gone astray, for He is the Savior of all, by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

'But yes, verily! they say, the God of all pardons the sins of those who are not as yet baptized, but not so of those who have been already admitted to His grace.' And what do we say to this? That if they lay down laws according to their own fancy, their words do not much concern us. But if they cleave to the divinely-inspired Scriptures, when was the God of all unmerciful? Let them hear Him when He cries aloud, "Tell you your former iniquities, that you may be justified." Let them also call to mind the blessed David, who says in the Psalms, "Shall God forget to be merciful: or shall He gather up His mercies in His wrath?" And again, "I said, I will acknowledge against myself my iniquity to the Lord: and You forgave the wickedness of my heart." And besides this, they ought not to forget that before Christ was seized, or Peter denied Him, he had been a partaker of the body of Christ, and of His precious blood. "For He took bread and blessed, and gave to them, saying, This is My body. And in like manner also of the cup, saying, Drink you all of it: for this is My blood of the new covenant." Behold then, manifestly, that after having been a partaker of the mystical eucharist, he fell into sin, and received forgiveness upon his repentance. Let them then not find fault with the gentleness of God: let them not think scorn of His love to mankind, but call to mind Him Who plainly says, "The wickedness of the wicked shall not hurt him in the day wherein he turns away from his iniquity." And when God thus offers us conversion on whatever day a man be willing to practise it, why do they not rather crown with grateful praises Him Who aids them, instead of foolishly, and, so to say, contumaciously opposing Him? for by so doing they bring condemnation upon their own heads, and call down upon themselves inevitable wrath. For the merciful God does not cease to be so; since, according to the voice of the prophet, "He wills mercy.'" Let us therefore strive with all our might, lest we fall into sin, and lot a steadfast love to Christ be fixed unchangeably in us while we say in the words of the blessed Paul, "Who shall separate me from the love of Christ? Shall tribulation or distress, or persecution, or famine, or nakedness, or peril, or sword? But if temptation assail us, and so it chance that we prove but weak, let us weep bitterly; let us ask forgiveness of God: for He heals those that are contrite; He raises up the fallen; He stretches out His saving hand to those who have gone astray: for He is the Saviour of all, by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

And the men who held Him mocked and struck Him. When they had blindfolded Him, they asked Him, saying, "Prophesy—who is it that struck you?" And they spoke many other things blasphemously against Him. And when it was day, the council of the elders of the people, composed of the chief priests and scribes, came together, and they led Him into their assembly. And they said, "If You are the Christ, tell us." And He said to them, "If I tell you, you will not believe. And if I also ask you, you will not answer Me. But from now on the Son of man will sit on the right hand of the power of God." Then they all said, "Are You therefore the Son of God?" And He said to them, "You say that I am." And they said, "What further need do we have of witnesses? For we ourselves have heard it from His own mouth."

22:63-71. And the men who held Him mocked and struck Him: and when they had blindfolded Him, they asked Him, saying, Prophesy, who is he that struck you? And many other things blasphemously spoke they against Him. And when it was day, the council of the elders of the people, composed of the chief priests and scribes, came together, and they led Him into their assembly: and they said, If You are the Christ, tell us. And He said to them, If I tell you, you will not believe: and if I also ask you, you will not return Me an answer. But hereafter shall the Son of man sit on the right hand of the power of God. Then they all said, Are You therefore the Son of God? And He said to them, You say that I am. And they said, What further need have we of witness? For we ourselves have heard of His mouth.

Here too let the prophet Jeremiah say of the race of Israel, "Who will grant for my head to be waters, and my eyes a fountain of tears, that I may weep for this people day and night?" For what lamentation can be enough for those who fell into the pit of destruction because of their wicked behavior toward Christ, and for guilt so great that they not only grieved Him with words and mocked Him with blasphemous cries, but even laid sinful hands upon Him and prepared for Him the snare of death? And they treated Him so insultingly, wickedly making Him their sport, that they even dared to strike Him. For so we have heard today the holy evangelist say, "For the men who held Him mocked and struck Him, saying, Prophesy, who is he that struck You?" "But He, when He was reviled, did not revile in return: and when He suffered, He did not threaten, but committed His cause to Him who judges righteously." We might well utter what was said of certain men by one of the holy prophets: "The heavens were astonished at this, and shuddered very greatly, says the Lord." For the Lord of earth and heaven, the Creator and Maker of all, the King of kings and Lord of lords, who is of such surpassing greatness in glory and majesty, the foundation of everything and that in which it exists and abides—"for all things exist in Him"—He who is the breath of all the holy spirits in heaven, is scorned like one of us, and patiently endures beatings, and submits to the ridicule of the wicked, offering Himself to us as a perfect pattern of longsuffering, or rather showing the incomparable greatness of His godlike gentleness.

HERE too let the prophet Jeremiah say of the race of Israel, "Who will grant for my head to be waters, and my eyes a fountain of tears, that I may weep for this people day and night?" For what lamentation can suffice for those who fell into the pit of destruction because of their wicked conduct to Christ, and for guilt so great, that not with words only did they grieve Him, and mock Him with blasphemous cries, but even laid sinful hands upon Him, and made ready for Him the snare of death? And so contumeliously did they treat him, wickedly making Him their sport, as even to venture to smite Him: for so we have this day heard the holy evangelist say, "For the men who held Him mocked and struck Him, saying, Prophesy, who is he that struck You?" "But He, when He was reviled, reviled not again: and when He suffered, He threatened not, but committed His cause to Him that judges righteously." Well therefore might we utter that which was said of certain men by one of the holy prophets, "The heavens were astonished thereat, and shuddered very greatly, says the Lord." For the Lord of earth and heaven, the Creator and Artificer of all, the King of kings and Lord of lords, Who is of such surpassing greatness in glory and majesty, the foundation of everything, and that in which it exists and abides—-"for all things exist in Him"—-He Who is the breath of all the holy spirits in heaven, is scorned like one of us, and patiently endures buffetings, and submits to the ridicule of the wicked, offering Himself to us as a perfect pattern of longsuffering, or rather manifesting the incomparable greatness of His godlike gentleness.

Or perhaps He even endures this in order to rebuke the weakness of our minds and show that human affairs fall as far below divine excellence as our nature is inferior to His. For we who are made of earth, mere corruption and dust, immediately attack those who would trouble us, having hearts full of savagery like wild animals. But He, who in nature and glory surpasses the limits of our understanding and our ability to describe, patiently endured those officers when they not only mocked Him but even struck Him. "For when they had blindfolded Him," it says, "and then struck Him, they asked Him, 'Prophesy, who is it that struck You?'" They ridicule, as if He were some ignorant person, Him who is the Giver of all knowledge and who even sees what is hidden within us. For He has said somewhere through one of the holy prophets, "Who is this who hides counsel from Me and shuts up words in his heart, thinking that he hides them from Me?" He who examines hearts and minds, and who is the Giver of all prophecy—how could He not know who it was that struck Him? But as Christ Himself said, "Darkness has blinded their eyes, and their minds are blinded." Of them too, therefore, one may say, "Woe to those who are drunk, but not with wine!" "For their vine is from the vine of Sodom, and their branch from Gomorrah."

Or perhaps even He thus endures to rebuke the infirmity of our minds, and show that the things of men fall as far below the divine excellencies as our nature is inferior to His. For we who are of earth, mere corruption and ashes, attack at once those who would molest us, having a heart full of fierceness like savage beasts. But He, Who in nature and glory transcends the limits of our understanding and our powers of speech, patiently endured those officers when they not merely mocked, but even struck Him. "For when they had blindfolded Him, it says, and afterwards struck Him, they asked Him, Prophesy, who is he that struck You?" They ridicule, as if He were some ignorant person, Him Who is the Giver of all knowledge, and Who even sees what is hidden within us: for He has somewhere said by one of the holy prophets, "Who is this that hides from Me counsel, and shuts up words in his heart, and thinks that from Me he hides them? He therefore Who tries hearts and reins, and Who is the Giver of all prophecy, how could He not know who it was that struck Him? But as Christ Himself said, "Darkness has blinded their eyes, and their minds are blinded." Of them too therefore may one say, "Woe to them that are drunken, but not with wine!" "For their vine is of the vine of Sodom, and their tendril of Gomorrah."

But when their wicked assembly gathered together at dawn, He Who is the Lord of Moses and the Sender of the prophets, after being so lawlessly mocked, was brought into their midst. They asked if He were the Christ. O senseless Pharisee, if you ask because you do not know, surely you ought not to have mistreated Him until you had learned the truth, lest you might be mistreating God. But if you pretend ignorance while actually knowing well that He is the Christ, you must hear what the sacred Scripture says: "God is not deceived."

But when at the dawn of day their wicked assembly was gathered together, He Who is the Lord of Moses, and the Sender of the prophets, after having been thus lawlessly mocked, was brought into the midst; and they asked if He were the Christ? O senseless Pharisee, if you ask because you know not, surely until you had learnt the truth you ought in no wise to have grieved Him, lest haply you should grieve God: but if you make pretence of ignorance, while really you know well that He is the Christ, you must hear what the sacred Scripture says, "God is not deceived."

But tell me, why do you question Him and want to learn from Him directly whether He is the Christ? The knowledge of Him is easy enough to gain from the law and the prophets. Search the writings of Moses: you will see Him depicted there in many ways. He was sacrificed as a lamb. He defeated the destroyer by His blood. He was prefigured in many other forms as well. Examine the writings of the prophets too; you will hear them proclaiming His divine and wonderful miracles. "For then," they say, "the eyes of the blind will be opened, and the ears of the deaf will hear; then the lame man will leap like a deer, and the tongue of the stammerers will be clear." And again, "The dead will rise, and those in the graves will awaken, for the dew from You is healing to them." Since you yourselves see the perfect clarity of the fulfillment of the prophecies about Him, why don't you instead acknowledge Him based on the evidence of His divine miracles and His ineffable works? Christ Himself said this to you as well: "The works which My Father gave Me to do, those works bear witness of Me that He sent Me." And again, "If I had not done among them the works which no other man did, they would not have had sin; but now they have both seen and hated both Me and My Father." The rulers of the Jews, along with the people under their authority, were truly unbelieving and completely without understanding.

But tell me, why do you question Him, and wish to learn of Himself, whether He be the Christ? For it is easy enough to obtain the knowledge of Him from the law and the prophets. Search the writings of Moses: you will see Him depicted there in manifold ways. For He was sacrificed as a lamb: He vanquished the destroyer by His blood: and was prefigured also in many other forms. Examine too the writings of the prophets; you will hear them proclaiming His divine and wonderful miracles. "For then, they say, shall the eyes of the blind be opened, and the ears of the dumb shall hear: then shall the lame man leap as a hart, and the tongue of the stammerers shall be plain." And again, "The dead shall arise, and those who are in the graves shall awake: for the dew from You is healing to them." Since therefore even you yourselves see the perfect clearness of the accomplishment of the prophecies respecting Him, why do you not rather acknowledge Him on the evidence of His divine miracles, and of His ineffable works? And this too Christ Himself said to you; "The works which My Father gave Me to do, those works bear witness of Me that He sent Me." And again, "If I had not done among them the works which no other man did, they had not had sin: but now they have both seen and hated both Me and My Father." The rulers therefore of the Jews, together with the people under their charge, were in very truth unbelieving, and thoroughly without understanding.

I think, however, that we ought to examine the words used by Christ, because they were a rebuke of the lack of love for God that the Scribes and Pharisees were guilty of. So when they ask whether He is truly the Christ and want to learn this very thing, He says, "If I tell you, you will not believe; and if I ask, you will not give an answer." Come then, and let me explain to you, as to people eager to be taught, what the occasion was when they heard and would not believe, and when they stayed silent after being questioned. When Christ went up to Jerusalem, He found people in the temple selling sheep and oxen and doves, and moneychangers sitting there. And having made, it says, a kind of whip out of cords, He drove them all out of the temple, saying, "Take these things away, and do not make My Father's house a house of business." Because He called God His Father, those who were offering sacrifices in the temple grumbled and confronted Him, saying, "By what authority do You do these things? And who gave You this authority?" And Christ replied to this, "I will also ask you a question, and if you tell Me, I will also tell you by what authority I do these things. The baptism of John—where was it from, from heaven or from men?" And they, it says, debated among themselves, saying, "If we say, 'From heaven,' He will say to us, 'Why did you not believe him?' But if we say, 'From men,' we fear the crowd, because everyone held John to be a prophet." And they answered and said, "We do not know." And Christ said in response, "Neither do I tell you by what authority I do these things."

I think, however, that we ought to examine the words used by Christ: for they were a reproof of the want of love to God of which the Scribes and Pharisees were guilty. When therefore they ask whether He is in truth the Christ, and would learn this very thing, He says, "If I tell you, you will not believe; and if I ask, you will not return an answer." Come therefore, and let me explain to you, as to men glad to be taught, what the occasion was on which they heard, and would not believe; and that on which they were silent when questioned. When Christ then went up to Jerusalem, He found in the temple people selling sheep and oxen and doves, and moneychangers sitting: and having made, it says, a kind of scourge of cords, He drove them all out of the temple, saying, "Take these things hence: and make not My Father's house a house of merchandize." Because therefore He called God His Father, those who were sacrificing in the temple murmured and attacked Him, saying, "By what authority do You do these things? And who gave You this authority?" And to this Christ replied, "I will also ask you a word, which if you tell Me, I also will tell you by what authority I do these things. The baptism of John, whence was it, from heaven, or from men? And they, it says, reasoned with themselves, saying, If we say, From heaven, He will say to us, Why did you not believe him? But if we say, Of men, we fear the multitude: for all held John as a prophet. And they answered and said, We do not know. And Christ said thereto, Neither do I tell you by what authority I do these things."

On another occasion He asked them, "What do you say about the Christ? Whose Son is He?" And they answered, "David's." Then the Lord said to them, "How then does David in the Spirit call Him Lord, saying, 'The Lord said to my Lord, Sit at My right hand, until I make Your enemies a footstool for Your feet'? If David calls Him Lord, how is He his Son?" And to this they were silent again. You can see that Christ speaks truly when He says, "And if I ask you, you will not give Me an answer."

And on another occasion He asked them, saying, "What say you of Christ? Whose Son is He? And they said, David's. And afterwards the Lord said to them, How therefore does David in spirit call Him Lord, saying, The Lord said to my Lord, Sit You on My right hand, until I place Your enemies as a footstool under Your feet. If therefore David call Him Lord, how is He his Son?" And to this again they were silent. You see that Christ speaks truly when He says, "And if I ask you, you will not return Me an answer."

You will see that the other statement is equally true: and what is this? "If I tell you, you will not believe." For the blessed John the Evangelist writes that "it was the feast of the dedication at Jerusalem, and it was winter: and Jesus was walking in the temple in Solomon's porch. The Jews therefore came around Him and said to Him, How long will You keep us in suspense? If You are the Christ, tell us plainly. And Jesus answered them, I told you, and you will not believe: the works that I do in My Father's name, they bear witness of Me; but you will not believe."

You shall see too that the other declaration is equally true: and what is this? "If I tell you, you will not believe." For the blessed John the Evangelist writes, that "it was the feast of the dedication at Jerusalem, and it was winter: and Jesus was walking in the temple in Solomon's porch. The Jews therefore came round about Him, and said to Him, How long will You lift up our soul? If You are the Christ, tell us plainly. And Jesus answered them, I told you, and you will not believe: the works that I do in My Father's name, they bear witness of Me; but you will not believe."

And to make their condemnation more severe—in respect to their refusing to believe in Him—He further clearly sets before them His glory, saying, "But hereafter the Son of man shall sit on the right hand of the power of God." When I was in form like you, He says, though by nature and in truth the Son of God the Father, you made no account of Me. And yet how was it not right that the excellent art of the dispensation in the flesh should not escape your notice, since you are learned in the law, nurtured in the writings of Moses, and the predictions of the holy prophets are not unknown to you? But since you have brought yourselves to such great lack of knowledge, and being filled with utter ignorance, you do not recognize the mystery concerning Me, I tell you by necessity that there is granted you only a short and narrow season for your pride and wickedness against Me, even until My precious cross. For immediately after this I clothe Myself in honor. I ascend to the glory which I had from the beginning. I am made even in the flesh the partner of God the Father on His throne, and possess sovereignty over all, even though I have taken upon Me your likeness. When Christ was speaking this way, the troop of Pharisees was inflamed with uncontrollable wrath. They seize upon the expression as a pretext for blasphemy and accuse the truth itself. They say that "no longer do we need any testimony," since they themselves are the hearers of His words. And what then had they heard Him say? O vile and senseless men, you wanted to learn whether He were the Christ. He taught you therefore that by nature and in truth He is the Son of God the Father, and with Him shares the throne of Deity. Therefore, as you confessed, from now on you have no need of testimony, for you have heard Him speak. From this you might best have learned that He is the Christ, and this would have proved for you the pathway to faith, had you only been one of those who would know the truth. But they, making even the pathway of salvation an occasion for their souls' ruin, do not understand. Senselessly they slay Him, keeping only one aim in view in contempt of all law and utter disregard of the divine commands, for it is written, "The holy and the just you shall not kill." But they, as I said, paid no regard whatsoever to the sacred commands, but rushed down, as it were, some steep descent, to fall into the snares of destruction.

And to make their condemnation more severe, in respect, I mean, of their refusing to believe on Him, He further clearly sets before them His glory, saying, "But hereafter the Son of man shall sit on the right hand of the power of God." When, He says, I was in form like to you, though by nature and in truth the Son of God the Father, you made no account of Me. And yet how was it not right that the excellent art of the dispensation in the flesh should not escape your notice, inasmuch as you are learned in the law, and nurtured in the writings of Moses, nor are the predictions of the holy prophets unknown to you. But since you have brought yourselves to so great want of knowledge, and being filled with utter ignorance, recognise not the mystery concerning Me, I tell you of necessity that there is granted you but a short and narrow season for your pride and wickedness against Me, even until My precious cross. For immediately after this I clothe Myself in honour: I ascend to the glory which I had from the beginning: I am made even in the flesh the partner of God the Father on His throne, and possess sovereignty over all, even though I have taken upon Me your likeness. When Christ was thus speaking, the troop of Pharisees was inflamed with uncontrollable wrath: they catch at the expression as a pretext for blasphemy, and accuse the truth itself: they say, that "no longer need we any testimony," as being themselves the hearers of His words. And what then had they heard Him say? O vile and senseless men, you wanted to learn whether He were the Christ: He taught you therefore that by nature and in truth He is the Son of God the Father, and with Him shares the throne of Deity. Therefore, as you confessed, henceforth you have no need of testimony, for you have heard Him speak: hence might you best have learnt that He is the Christ: and this would have proved for you the pathway to faith, had you only been one of those who would know the truth. But they, making even the pathway of salvation an occasion for their souls' ruin, understand not: senselessly they slay Him, keeping but one aim in view in contempt of all law, and utter disregard of the divine commands: for it is written, "The holy and the just you shall not kill." But they, as I said, paid no regard whatsoever to the sacred commands, but rushed down, as it were, some steep descent, to fall into the snares of destruction.

Such was their conduct. But we offer our praises to God the Word, who became man for our salvation. To God the Father be praise and dominion through Him and with Him, together with the Holy Spirit, forever and ever. Amen.

Such then was their conduct: but we offer our praises to God the Word, Who for our salvation became man; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever. Amen.

The entire crowd got up and brought Him to Pilate. They began to accuse Him, saying, "We found this man corrupting our nation, forbidding the payment of taxes to Caesar, and claiming that He Himself is Christ, a King." Pilate asked Him, "Are You the King of the Jews?" He answered him, "You say so." Then Pilate said to the chief priests and the crowds, "I find no fault at all in this Man." But they insisted forcefully that He was corrupting the people, teaching throughout all Judea, having started from Galilee all the way to this place. And the whole crowd cried out together, saying, "Away with this Man, and release Barabbas to us"—someone who had been thrown into prison for an insurrection that occurred in the city and for murder.

23:1-5, 18, 19. And the whole multitude arose and led Him to Pilate. And they began to accuse Him, saying, We found this man perverting our people, and forbidding to give tribute to Caesar, and saying of Himself that He is Christ, a King. And Pilate asked Him, saying, Are You the King of the Jews? And He answered him, and said, You say. Then said Pilate to the chief priests and the multitudes, I find no cause at all in this Man. But they vehemently asserted, that He perverts the people, teaching in all Judaea, and having begun from Galilee even to this place. And they cried out, the whole multitude at once, saying, Away with this Man, and release to us Barabbas: who for some sedition made in the city and for murder was cast into prison.

A shameful disease, my brothers, is lack of understanding and foolishness of heart, together with the creation of worthless thoughts, which drive people toward everything wicked and often even cause us to sin against the glory of God. We can see that this was true of the synagogue of the Jews, for they sinned against Christ, and as a result they have endured complete misery, being condemned by God's just judgment to the same fate they brought upon Him, who would have raised them up to life. For they led Jesus to Pilate, and they themselves were handed over to the armies of the Romans, who conquered all their land and also destroyed their city that had previously been holy and noble, and gave those living there as prey to sword and fire. In them, then, the predictions of the holy prophets were fulfilled: for one says, "Woe to the wicked: evils shall happen to him, according to the works of his hands." And another, "As you have done, so shall it be done to you: your retribution shall be recompensed upon your head."

A disgraceful malady, my brethren, is want of understanding and folly of heart, accompanied by the inventions of base thoughts, which lead men on to every thing that is wicked, and often even make us sin against the glory of God. And this we can see was the case with the synagogue of the Jews; for they sinned against Christ, and therefore they have suffered all misery, being condemned by the just sentence of God to that fate to which they brought Him, Who would have raised them up to life. For they led Jesus to Pilate, and were themselves too delivered up to the hosts of the Romans, who took all their land captive, and stormed also their city which previously had been the holy and the noble, and gave those who were dwelling therein as a prey to sword and fire. In them therefore were fulfilled the predictions of the holy prophets: for one says, "Woe to the wicked: evils shall happen to him, according to the works of his hands." And another, "As you have done, so shall it be done to you: your retribution shall be recompensed upon your head."

But let us see what was the manner of their wickedness, and what they said to Pilate when framing their accusations against our common Savior Christ. "We found this man perverting our people, and forbidding to give tribute to Caesar, and saying of Himself that He is Christ a King." And yet, only a short time before He was tried by you, and no such questions were raised at all; He was only asked whether He was the Christ. This was what you sought to learn then, and absolutely nothing else. And so, in response to your questions, He sought to show both that He is the Christ, and that by physis (nature) and truly He is the Son of God the Father. For He said, "You shall see the Son of man sitting on the right hand of power." And tell me, I ask, whose privilege is it to sit with the Father, but His Who by physis is the Son? For nothing whatsoever that is made may boast of sitting on the throne of Deity, for every created being is placed under the feet of the divine and supreme physis, which rules over all and transcends everything whatsoever that has been brought into being. God the Father alone is seated upon the throne high and lifted up, but He shares His seat with the Son, Who is ever with Him and sprang by physis from Him. You had obtained therefore for yourselves by your question the full assurance that He is the Christ. But in your eagerness to accuse of blasphemy Him Who had revealed to you His glory, you said, "Why do we need any more witnesses? For we have heard from His own mouth." And yet how is it that, forgetting all this, or rather in your malice passing over those things for which He was judged by you, you make an array of charges of an entirely different nature, saying, "We found this man perverting our people"? Tell us what this perversion consisted of! What He taught was repentance. Where did He forbid to give tribute to Caesar? In reality you sent certain of your group to Him, along with those who are called Herodians, to test Him, saying, "Teacher, is it lawful to give tribute to Caesar, or not?" And then Christ said to them, "Show me a denarius of the poll tax," and asked, "Whose is the image and inscription on the denarius you have brought?" And when they replied, "Caesar's," He said, "Give to Caesar the things that are Caesar's, and to God the things that are God's." Where then did He forbid to give tribute to Caesar? But their sole purpose was to bring down to death Him Who was raising them up to life. This was the object of their schemes, and of the base deeds they contrived, and of the falsehoods they invented, and the bitter words that flowed from their wicked tongue. And yet the law loudly proclaims to you, "You shall not bear false witness against your neighbor." And again, "The holy and the just you shall not kill."

But let us see what was the manner of their wickedness, and what also they said to Pilate, when framing their accusations against our common Saviour Christ. "We found this man perverting our people, and forbidding to give tribute to Caesar, and saying of Himself that He is Christ a King." And yet, but a short time before He was tried by you, and of questions such as this no point was raised; only He was asked, whether He were the Christ. This it was which you then sought to learn, and beside it absolutely nothing. And so, meeting your questions, He sought to show both that He is the Christ, and that by nature and truly He is the Son of God the Father. For He said, "You shall see the Son of man sitting on the right hand of power." And tell me, I pray, whose is it to sit with the Father, but His Who by nature is the Son? For of all that is made nothing whatsoever may boast of sitting on the throne of Deity: for every created being is put under the feet of the divine and supreme nature, Which rules over all, and transcends every thing whatsoever which has been brought into being. God the Father alone is set upon the throne high and lifted up, but He shares His seat with the Son, Who is ever with Him, and sprang by nature from Him. You had obtained therefore for yourselves by your question the full assurance that He is the Christ. But in your eagerness to accuse of blasphemy Him Who had revealed to you His glory, you said, "Why need we any further witnesses? for we have heard from His mouth." And how then forgetting all this, or rather in your malice passing by those things for which He was judged by you, make you an array of charges of an entirely different nature, saying, "We found this man perverting our people?" Tell us in what this perversion consisted! What He taught was repentance. Where did He forbid to give tribute to Caesar? In reality you sent certain of your body to Him, with those who are called Herodians, to tempt Him, saying, "Teacher, is it lawful to give tribute to Caesar, or not?" And thereupon Christ said to them, "Show me a denarius of the poll tax: and asked, Whose is the image and superscription on the denarius which you have brought? And when they replied; Caesar's, He said, Give to Caesar the things that are Caesar's, and to God the things that are God's." Where then did He forbid to give tribute to Caesar? But their sole purpose was to bring down to death Him Who was raising them up to life. This was the object of their stratagems, and of the base deeds which they contrived, and of the falsehoods they invented, and the bitter words which ran from their wicked tongue. And yet the law loudly proclaims to you, "You shall not bear false witness against your neighbour." And again, "The holy and the just you shall not kill."

At language this unbridled in its violence, God in his anger said somewhere through one of the holy prophets: "But draw near, you wicked children, you seed of adulterers and the harlot: at whom did you make merry? And against whom did you open your mouth? And against whom did you send forth your tongue? Are you not sons of perdition and an iniquitous seed?" And the prophet David also describes them somewhere in the Psalms, addressing God the Father in heaven this way: "Scatter them in your might, and restrain them, O Lord, my helper. The sin of their mouth is the word of their lips, and they shall be taken in their pride." For having given free rein to their unbridled tongue against Christ, and, so to speak, "lifted up their horn on high, and spoken iniquity against God," as it is written, they fell in their pride. Surely it was their duty, since they prided themselves on their knowledge of the divine laws, to have remembered that God says, "The pious and the just you shall not kill." But they had no regard whatsoever for the respect due to the law. Instead, being led on by an uncontrollable impulse into whatever pleased only themselves, without examining its nature, they invented numerous charges, heaping up against Christ accusations that were neither true nor capable of being proved. But they were convicted of being even more wicked than an idolater. For Pilate, acquitting Jesus of all blame, openly said, "I find no cause at all in this man"—and this not once only, but three times.

At language thus unbridled in its violence God in his anger has somewhere said, by one of the holy prophets, "But draw you near, you wicked children, you seed of adulterers and the harlot: at Whom made you merry? and against Whom opened you your mouth? and against Whom sent you forth your tongue? Are you not sons of perdition; and an iniquitous seed?" And the prophet David also somewhere describes them in the Psalms, thus addressing God the Father in heaven, "Scatter them in Your might, and restrain them, O Lord, my helper. The sin of their mouth is the word of their lips, and they shall be taken in their pride." For having given loose to their unbridled tongue against Christ, and, so to speak, "lifted up their horn on high, and spoken iniquity against God," as it is written, they fell in their pride. Surely it was their duty, priding themselves as they did upon their knowledge of the divine laws, to have remembered that God says, "The pious and the just you shall not kill:" but they had no regard whatsoever to the respect due to the law, but being led on by an unrestrainable impetuosity into whatsoever pleased themselves alone, without examination of its nature, they invented numerous charges, heaping up against Christ accusations which were neither true nor capable of being proved. But they were convicted of being even more wicked than an idolater. For Pilate, acquitting Jesus of all blame, openly said, "I find no cause at all in this Man:" and this, not once only, but three times.

But they vehemently protested, "He perverts the people, teaching in all Judaea, and having begun from Galilee and continuing even to this place." Again they change from their former accusations and invent pretexts for laying sins to His charge, gathering fresh opportunities for slandering Him. "For He perverts the people," they say, "teaching throughout all Galilee even to this place." But while they accuse Him of teaching, they are silent about what He taught, being afraid, I imagine, lest perhaps even Pilate himself should be found among the number of believers. For if he had heard Christ unfold His mystery, he might have ceased from serving henceforth gods falsely so called, having admitted the light of the true knowledge of God to dwell within him and possessing in his mind and heart the medicine of that sacred and saving message which is by Christ. For what were the doctrines of Christ? He called to the true knowledge of God those who were in error and serving the creature in His place. Whoever drew near to Him He desired should be resplendent with the glories of righteousness, that they should be irreproachable and good, gentle and merciful, wise and holy, of upright and blameless lives. With great cunning therefore they say that He taught, but were silent about the nature of His doctrines. But even when so speaking, Pilate rebuked them, excusing himself and saying, "I find no cause at all in Him." "For you have brought me this Man as one who upturns the people, and behold, I having tried Him in your presence have not found in this Man any cause of those things of which you accuse Him. No, nor yet Herod, for he has sent Him back to us, and behold, nothing is done by Him worthy of death." Look! Those who know the divine laws and with haughty countenance say, "We are Moses' disciples," beseech that He may be condemned to death, He who is guilty of no base action, yes, rather who is the Head and Teacher of all piety and who renders those who believe in Him skillful in every virtue. And when he whose duty it was to judge Him acquitted Him, to make their doom of torment more severe, they earnestly beg that He who was guilty of no base deed might suffer from them the penalty of death. "For the whole multitude cried out, saying, 'Away with this Man, but loose to us Barabbas.'" Plainly therefore they denied the Holy and the Just and, as the blessed Peter says, asked for a murderer to be granted to them, that they might be sharers of his lot and partners in his guilt. And this it was their lot to suffer. For they were given up to destruction and slaughter and perished together with their whole race. "For they cried out," it says, "saying, 'Crucify Him, crucify Him.'" And this their unholy cry the Lord blamed, saying by the voice of Jeremiah, "I have left My house, I have abandoned My inheritance. I have given My dearly beloved, My soul, into the hand of her enemies. My inheritance has become to Me like a lion in a thicket. It has uttered its voice against Me; therefore I have hated it." It was hated therefore because like a lion it sprang upon Christ and uttered a cruel and pitiless cry against Him. But we praise Christ, who for our sakes and in our place suffered in the flesh, by whom and with whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever. Amen.

"But they vehemently protested, He perverts the people, "teaching in all Judaea, and having begun from Galilee (continues) even to this place." Again they change from their former accusations, and invent pretexts for laying sins to His charge, and gather fresh opportunities for slandering Him. "For He perverts, they say, the people, teaching throughout all Galilee even to this place." But while they accuse Him of teaching, they are silent as to what He taught, being afraid, I imagine, lest perhaps even Pilate himself should be found among the number of the believers. For if he had heard Christ unfold His mystery, he might have ceased perhaps from serving henceforth gods falsely so called, as having admitted the light of the true knowledge of God to dwell within him, and possessing in his mind and heart the medicine of that sacred and saving message which is by Christ. For what were the doctrines of Christ? He called to the true knowledge of God them that were in error, and serving the creature in His stead. Whoever drew near to Him He desired should be resplendent with the glories of righteousness; that they should be irreproachable and good; gentle and merciful; wise and holy; of upright and blameless lives. With great cunning therefore they say that He taught, but were silent as to the nature of His doctrines. But even when so speaking, Pilate rebuked them, excusing himself, and saying, "I find no cause at all in Him." " For you have brought me, he says, This Man, as one Who upturns the people, and behold, I having tried Him in your presence, have not found in This Man any cause of those things whereof you accuse Him. No, nor yet Herod: for he has sent Him back to us: and, behold, nothing is done by Him worthy of death." Lo! those who know the divine laws, and with haughty countenance say, "We are Moses' disciples," beseech that He may be condemned to death, Who is guilty of no base action, yes, rather Who is the Head and Teacher of all piety, and Who renders those who believe in Him skilful in every virtue: and when he whose duty it was to judge Him acquitted Him, to make their doom of torment more severe, they earnestly beg that He Who was guilty of no base deed might suffer as from them the penalty of death. " For the whole multitude cried out, saying, Away with this Man: but loose to us Barabbas." Plainly therefore "they denied the Holy and the Just, and, as the blessed Peter says, asked for a murderer to be granted to them," that they might be sharers of his lot, and partners in his guilt. And this it was their lot to suffer. For they were given up to destruction and slaughter, and perished together with their whole race. "For they cried out, it says, saying, Crucify Him, crucify Him." And this their unholy cry the Lord blamed, saying, by the voice of Jeremiah, "I have left My house, I have abandoned My inheritance: I have given My dearly beloved, My soul, into the hand of her enemies. My inheritance has become to Me like a lion in a thicket: it has uttered its voice against Me; therefore I have hated it." It was hated therefore because as a lion it sprang upon Christ, and uttered a cruel and pitiless cry against Him: but we praise Christ, Who for our sakes and in our stead suffered in the flesh: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and over. Amen.

And Pilate gave sentence that their request should be done. And he released the one who had been thrown into prison for sedition and murder, for whom they asked. But he delivered Jesus to their will. And as they led Him away, they laid hold upon Simon, a Cyrenian, coming from the country, and on him they laid the cross to carry it after Jesus. And there followed Him a great company of people, and of women, who bewailed and lamented Him. And Jesus turned Himself to them and said, "Daughters of Jerusalem, weep not for Me, but weep for yourselves and your children. For behold, the days are coming in which they shall say, 'Blessed are the barren, and the wombs that never bore, and the breasts that never gave nourishment.' Then shall they begin to say to the mountains, 'Fall upon us,' and to the hills, 'Cover us.' For if they do these things in a green tree, what shall be done in the dry?"

23:24-31. And Pilate gave sentence that their request should be done. And he released him who for sedition and murder was cast into prison, for whom they asked: but he delivered Jesus to their will. And as they led Him away, they laid hold upon Simon, a Cyrenian, coming out of the country; and on him they laid the cross to carry it after Jesus. And there followed Him a great company of people, and of women, who bewailed and lamented Him. And Jesus turned Himself to them, and said, Daughters of Jerusalem, weep not for Me, but weep for yourselves and your children. For behold the days come, in which they shall say, Blessed are the barren, and the wombs that never bare, and the paps that never gave nurture. Then shall they begin to say to the mountains, Fall upon us: and to the hills, Cover us. For if they do these things in a green tree, what shall be done in the dry?

The fear of God is detestable to evildoers, and this saying is true, for sacred Scripture cannot lie. The desire to live in an upright and holy way is completely foreign to those who love wickedness. Because the violence of their passions attacks them like a savage beast, they refuse to listen to the words of those who warn them. Instead, they consider anyone who would teach them the duty of living well to be their enemy. It was this attitude that made the Jewish crowds hate Christ, even though what He called them to was salvation and the forgiveness of sin—to a way of life worthy of admiration, to a righteousness superior to the law, and to a spiritual worship higher than types and shadows.

"THE fear of God is an abomination to evildoers:" and the saying is true; for the sacred Scripture cannot lie. For the desire to live in an upright and holy manner is altogether alien from those who love wickedness: and because the violence of their passions attacks thorn like a savage beast, they will not listen to the words of those who admonish them, but reckon as their enemies whoever would instruct them in the duty of living well. It was this feeling which made the Jewish multitudes hate Christ: and yet what He summoned them to was salvation, and the forgiveness of sin: to a mode of life worthy of admiration: to a righteousness superior to the law; and to a spiritual service higher than types and shadows.

They had brought the holy One and the Just to Pilate, speaking against Him with violent and unrestrained language, and pouring out falsely invented accusations. They persisted so long in the vehemence with which they accused Him that at last Pilate gave sentence that it should be as they desired, although he had publicly said, "I find no wickedness in this man." But they, it says, cried out, "Away with Him, crucify Him." The Lord had reproved them for this very cry—unmerciful and unlawful—by the voice of the prophet Isaiah, for it is written: "For the vineyard of the Lord of hosts, a plant new and beloved, is the man of Judah: and I looked that he should do justice, but he wrought iniquity: and not righteousness, but a cry." And in another place He said of them, "Woe to them, in that they have gone far from Me: wretched are they, for they have sinned against Me: but I redeemed them, and they spoke falsely against Me." And again, "Their princes shall fall by the sword, because of the rudeness of their tongue."

They had brought the holy One and the Just to Pilate, uttering against Him language violent and unrestrained, and pouring forth falsely-invented accusations: and so long did they persist in the vehemence wherewith they accused Him, that at length Pilate gave sentence that it should be as they desired, although he had publicly said, "I find no wickedness in this man." But they, it says, cried out, "Away with Him, crucify Him." For this very cry, unmerciful and unlawful, the Lord had reproved them by the voice of the prophet Isaiah; for thus it is written, "For the vineyard of the Lord of hosts, a plant new and beloved, is the man of Judah: and I looked that he should do justice, but he wrought iniquity: and not righteousness, but a cry." And in another place He said of them, "Woe to them, in that they have gone far from Me: wretched are they, for they have sinned against Me: but I redeemed them, and they spoke falsely against Me." And again, "Their princes shall fall by the sword, because of the rudeness of their tongue."

Scripture says that Pilate gave sentence that what they desired should be done. But it would have been better for them if Pilate's will had prevailed, and the sentence had been to set the Lord free from all fault and to deliver the Innocent and the Just from His bonds. But they resisted and vehemently opposed, and so gained a victory that became the mother of their undoing, that prepared the snare for them, that nurtured their ruin, and bound them to severe and inevitable misery.

Pilate therefore, it says, gave sentence that what they desired should be done: but better for them had it been, if the will of Pilate had prevailed, and the sentence had been, to set the Lord free from all fault, and to deliver the Innocent and the Just from His bonds. But they resisted, and vehemently opposed, and so gained a victory that was the mother of their undoing; that prepared for them the snare; that was the nurse of their ruin; and affianced them to severe and inevitable misery.

Look here, I ask you, at that rebellious serpent driven from his empire over all of us, digging for himself and the wicked forces that serve him the pit of destruction. As the Psalmist says, "The nations are caught in the destruction they have made: in the trap they set their own foot is taken. The Lord is known for executing judgments: the sinner is taken in the works of his own hands." The works of his hands became his trap, and "he fell into the pit he had made: his labor returned on his own head, and his wickedness came down on his own skull," for he was driven away, as I said, from his dominion over us. The Savior has taught us this: when He was about to endure His saving passion for us, He said, "Now is the judgment of this world: now is the prince of this world cast out. And I, if I am lifted up from the earth, will draw all people to Me." So the devil led Jesus to the cross, so that being lifted up He might draw all people to Him, and thus the devil would be left stripped of his worshipers—the same devil who in his arrogant pride had dared to say, "I will hold the whole world in my hand like a nest, and I will gather it up like abandoned eggs, and there is no one who will escape me or speak against me." You did not expect that anyone would rise up against you when you were seizing what was not yours. Yet the prophets dared to do so, even though by your schemes the Israelites were continually stirred up to violence and terrible murders. Then the Lord of all rose up against you and spoke against you, having taken the form of a slave; appearing in prophetic measure, though He is the Giver of all prophecy and knowledge; in humble glory, though high and surpassing all; in weakness like ours, though He is the Lord of hosts. And you did not recognize the Savior, and as the prophet Jeremiah says, "You were found and caught, because you stood up against the Lord." And how were you caught? In this: those who were in darkness and the ignorance you caused received light; those who wandered in error were brought to the right way; your harsh and overbearing rule fell; the sting of sin was removed; and death was killed by Christ's death. These are the benefits accomplished for us by the Redeemer's passion. Lead Jesus to the cross, then—yes, lead Him to the cross that will be your ruin: pile up for yourself the unquenchable fire: dig the pit into which you will be thrown, trampled underfoot by those who fear Him. If you see Him crucified and hanging on a tree, and laugh at this, you will see Him—and soon—risen from the dead, and then you will grieve that death has fallen. Weep without restraint at the sight of destruction overthrown: weep as He refashions human nature to life; as He reduces to subjection the sin that, along with you, had savagely tyrannized over us: and from now on no longer accuse anyone who is weak, "for it is God who justifies: who is he that condemns?" and as the Psalmist says, "All wickedness will stop its mouth."

Yet here behold, I pray, that rebellious serpent driven from his empire over us all, and digging for himself and the wicked hosts that serve him the pit of destruction. For as the Psalmist says, "The heathen are caught in the destruction they have made: in the snare which they set is their own foot taken. The Lord is known as executing judgments: in the works of his hands is the sinner taken." For the works of his hands proved his snare, and "he fell into the pit that he had made: and his labour returned upon his head, and his iniquity descended upon his own pate:" for he was driven away, as I said, from his pride over us. And this the Saviour has taught us: for when He was about to endure for us His saving passion, He said, "Now is the judgment of this world: now is the prince of this world cast out. And I, if I be lifted up from the earth, shall draw all men to Me," He led Jesus therefore to the cross, that being lifted up He might draw all men to Him, and that thus he might be left stripped of his worshippers, who in the height of his pride had ventured to say, "The whole world will I hold in my hand as a nest, and as eggs that are left will I take it up, and there is no one shall escape from me, or speak against me." You did not expect then that any one would rise up against you when you were seizing what was not your own. The prophets however dared to do so, though by your instigations the Israelites were incited continually to violence and foul murders. Then there rose up against you and spoke against you the Lord of all, having taken the form of a slave; appearing in prophetic measure, though the Giver of all prophecy and knowledge; in lowliness of glory, though high and transcending all; in weakness such as ours, though the Lord of hosts. And you did not recognise the Saviour, and as the prophet Jeremiah says, "You were found and caught, because you stood up against the Lord." And how were you caught? In that those who were in darkness and the ignorance which you caused received light; those who wandered in error were brought into the right way; your harsh and overbearing dominion fell; the sting of sin was done away; and death was slain by Christ's death. Such are the benefits wrought for us by the Redeemer's passion. Lead therefore, yes, lead Jesus to the cross that shall be your ruin: pile up for yourself the inextinguishable flame: dig the pit into which you shall be cast, being trampled under foot of those that fear Him. If you behold Him crucified and hung upon a tree, and laugh therefore; you shall see Him, and that soon, risen from the dead, and then shall you wail for death because it has fallen. Weep without restraint at the sight of destruction overthrown: weep as He refashions man's nature to life; as He reduces sin into subjection which with you had savagely tyrannized over us: and henceforth no more accuse any one who is weak; "for it is God That justifies: who is he that condemns?" and as the Psalmist says, "All iniquity shall stop its mouth."

The Redeemer was therefore led to His saving passion, but the text says they laid His cross upon Simon the Cyrenian. However, another holy evangelist tells us that the Lord Himself carried the tree, and both accounts are necessarily true. For the Savior did bear the cross, but perhaps halfway along the journey they met the Cyrenian, seized him, and made him carry it instead. There is an important reason why Christ the Savior of all carried the cross: Isaiah's voice says of Him, "to us a Child is born, a Son also is given us, Whose government is upon His shoulder." For His government was the cross, by which He became King over the world, since it is true that "He became obedient to the Father to death, even the death of the cross: for this reason God also has greatly exalted Him, and given Him a name that is above every name, that at the name of Jesus Christ every knee should bow, of things in heaven, and things in earth, and of things under the earth, and every tongue shall confess that Jesus Christ is Lord to the glory of God the Father."

The Redeemer therefore was led to His saving passion: but they laid His cross, it says, upon Simon the Cyrenian. Another holy evangelist, however, tells us that the Lord Himself carried, the tree: and necessarily both the one and the other are true. For the Saviour indeed bore the cross, but in the middle of the way perhaps the Cyrenian met them, and they seized him, and made him carry it instead. And there is an important reason for the fact, that Christ the Saviour of all did carry the cross: for it is said of Him by the voice of Isaiah, that "to us a Child is born: a Son also is given us, Whose government is upon His shoulder." For His government was the cross, by which He became King over the world, if so be that it is true that " He became obedient to the Father to death, even the death of the cross: for this reason God also has greatly exalted Him, and given Him a name that is above every name, that at the name of Jesus Christ every knee should bow, of things in heaven, and things in earth, and of things under the earth: and every tongue shall confess that Jesus Christ is Lord to the glory of God the Father."

I think it's also important to observe here that when blessed Abraham went up to the mountain that had been shown to him in order to sacrifice Isaac according to God's command, he laid the wood upon the boy. And he was a type of Christ carrying His own cross upon His shoulders and going up to the glory of His passion. For Christ Himself has taught us that His passion was Christ's glory, saying, "Now is the Son of man glorified, and God is glorified in Him. If God be glorified in Him, God shall also glorify Him in Himself, and shall immediately glorify Him."

And this also, I think, it is important here to observe, that when the blessed Abraham went up to the mountain that had been shown him, that there he might sacrifice Isaac, according to God's command, he laid the wood upon the lad; and he was a type of Christ carrying His own cross upon His shoulders, and going up to the glory of His passion. For that His passion was Christ's glory, He has Himself taught us, saying, "Now is the Son of man glorified, and God is glorified in Him, If God be glorified in Him, God shall also glorify Him in Himself, and shall immediately glorify Him."

Jesus was going to the place of crucifixion, and women who were weeping followed him, along with many others. The female sex is constantly, so to speak, given to tears and has a disposition that is ready to break down when something sorrowful approaches. But he said, "O daughters of Jerusalem, stop those tears on my account. Stop your wailing and weep instead for yourselves and your children, because the days are coming when barrenness will be preferable for women than having borne children." How or in what way? Because when war came upon the land of the Jews, they all perished completely, young and old alike, and infants with their mothers and sons with their fathers were destroyed without distinction. Then, he said, people will consider it the greatest blessing to be crushed under hills and mountains, because in extreme miseries the misfortunes that are less severely cruel become, so to speak, desirable. "For if," he said, "they do these things in a green tree, what shall be done in the dry?"

He was going therefore to the place of crucifixion: and there followed Him women weeping, as well as many others. For constantly, so to speak, the female sex is given to tears, and of a disposition ready to sink at the approach of aught that is sorrowful. 'But, O daughters of Jerusalem, He says, stay those tears on My account: cease your wailings: and weep rather for yourselves, and your children: for the days, He says, shall come, in which barrenness shall be preferable to women than to have borne children." How, or in what manner? Because when the war fell upon the country of the Jews, they all perished utterly, small and great: and infants with their mothers, and sons with their fathers, were destroyed without distinction. Then, He says, shall men count it above all price to be crushed under hills and mountains; for in extreme miseries those misfortunes which are less severely cruel become, so to speak, desirable. "For if, says He, they do these things in a green tree, what shall be done in the dry?"

We should examine what the Savior means by these words. The saying is shaped like a parable, or rather an example, but it carries a spiritual meaning. I think it suggests what follows. He calls Himself the green tree—one that has leaves and fruit and flowers. His fruits were teachings and exhortations and the display of godlike power in His divine and ineffable miracles. Which of His works does not exceed our ability to admire it fully? He raised the dead to life, cleansed lepers, healed the blind, and His other deeds are such that they inspire in us the most complete praise. Yet even though these were His works, the Roman officers—or rather Pilate who condemned Him and passed an unjust sentence on Him—inflicted these cruel mockeries on Him. So when, He says, the Roman commanders have done such things to Me, even though they see Me adorned with such great glory and praise, what will they do to Israel when they see him as a dry and fruitless stock? For in him they will see nothing admirable that might perhaps have made them consider him worthy of honor and mercy. Clearly they will burn him with fire without showing him mercy—in fact, he will suffer the cruelties prompted by savage rage. Such were the miseries that fell upon the Israelites when God, who judges righteously, exacted from them the punishment for their wickedness against Christ. But on us who have believed in Him, Christ bestows grace and blessing; by whom and with whom to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

But it is worth our while to see what the Saviour's meaning is in these words. For the saying is shaped in the form of a parable, or an example rather, but is pregnant with a spiritual signification: and it intends, I think, to suggest perhaps what follows. He calls Himself the green tree, that namely which has leaves and fruit and flowers. But His fruits were doctrines and exhortations and the manifestation of a godlike power in His divine and ineffable miracles. For which of His works is not more than our admiration can equal? He raised the dead to life, He cleansed lepers, He healed the blind, and the other deeds He wrought are such as arouse in us the most perfect praise. But though these were His works, yet did the Roman officers, or rather Pilate who condemned Him, and passed upon Him an unjust sentence, inflict upon Him these cruel mockeries. When therefore, He says, the Roman commanders have inflicted upon Me such things, though they see Me adorned with such great glory and praise, what will they do to Israel, perceiving him to be a dry and fruitless stock? For in him they will behold nothing admirable, for the sake of which he might perchance have been counted by them worthy of honour and mercy. Plainly they will burn him with fire, without showing him mercy, yes rather he will suffer the cruelties prompted by savage rage. For such were the miseries into which the Israelites fell, when God, Who judges righteously, exacted of them the punishment of their wickedness against Christ. But upon us, who have believed in Him, Christ bestows grace and blessing; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever. Amen.

Two others who were criminals were also led away to be executed with Him. When they arrived at the place called a skull, they crucified Him there along with the criminals, one on His right and the other on His left. They divided His garments and cast lots for them. The people stood watching. The rulers also mocked Him, saying, "He saved others; let Him save Himself if this is the Christ, the chosen one of God." The soldiers also ridiculed Him, approaching Him and offering Him vinegar, saying, "If You are the King of the Jews, save Yourself." There was also an inscription written above Him: "This is the King of the Jews." One of the criminals who was hanging there blasphemed Him, saying, "If You are the Christ, save Yourself and us." But the other criminal responded by rebuking him, saying, "Do you not fear God, since you are under the same condemnation? We are being punished justly, for we are receiving what our deeds deserve, but this man has done nothing wrong." Then he said, "Jesus, remember me when You come in Your kingdom." Jesus said to him, "Truly I tell you, today you will be with Me in paradise."

23:32-43. And there were led also two others, who were malefactors, to be put to death with Him. And when they came to the place which is called a skull, there they crucified Him and the malefactors, one on the right hand and the other on the left. And dividing His garments, they cast lots. And the people stood looking on. And the rulers also derided Him, saying. He saved others; let Him save Himself if This is the Christ the elect of God. And the soldiers also mocked Him, coming to Him, and offering Him vinegar, and saying, If You are the King of the Jews, save Yourself And there was also a writing written over Him, This is the King of the Jews. And one of the malefactors which were hanged blasphemed Him, saying, If You are the Christ, save Yourself and us. But the other answered rebuking him, and said, Do you not fear God, seeing you are in the same condemnation? And we indeed justly; for we receive the due retribution of our deeds: but this man has done nothing that is hateful. And he said, Jesus, remember me when You come in Your kingdom. And Jesus said to him, Verily I say to you, To-day shall you be with Me in paradise.

The blessed Paul considers the mystery of the incarnation of the Only-begotten worthy of all admiration, and is amazed at the wisdom and excellence of the plan of salvation, saying, "O the depth of the riches both of the wisdom and the knowledge of God." For consider how the Savior of all and Lord, through Whom the Father brought all things into existence, refashions human nature, restoring it to what it was in the beginning by becoming Himself like us and bearing our sufferings for our sake. For the first man was indeed in the beginning in the paradise of delight, being ennobled by freedom from both suffering and corruption. But when he despised the commandment that had been given him and fell under a curse and condemnation, and into the snare of death, by eating the fruit of the forbidden tree, Christ, as I said, restores him again to his original condition by that very same thing. For He became the fruit of the tree by having endured the precious cross for our sake, so that He might destroy death, which by means of the tree had invaded the bodies of mankind. He bore suffering so that He might deliver us from sufferings. He was despised and not esteemed, as it is written, so that He might make us honorable. He did no sin, so that He might crown our nature with similar glory. He Who for our sake was man submitted also to our lot, and He Who gives life to the world submitted to death in the flesh. Is not the mystery therefore profound? Must we not acknowledge that the dispensation is more than language can describe? What doubt can there be of this? Let us therefore, as we offer Him our praise, repeat what was sung by the Psalmist's harp: "How great are Your works, O Lord! in wisdom have You made them all."

THE blessed Paul counts the mystery of the incarnation of the Only-begotten worthy of all admiration, and, so to speak, is in amaze at the wisdom and excellence of the plan of salvation, saying, "O the depth of the riches both of the wisdom and the knowledge of God." For consider how the Saviour of all and Lord, by Whom the Father brought all things into existence, refashions man's nature, restoring it to that which it was in the beginning by becoming Himself like to us, and bearing our sufferings for our sakes. For the first man was indeed in the beginning in the paradise of delight, being ennobled by the absence both of suffering and of corruption: but when he despised the commandment that had been given him, and fell under a curse and condemnation, and into the snare of death, by eating the fruit of the forbidden tree, Christ, as I said, by the very same thing restores him again to his original con-dition. For He became the fruit of the tree by having endured the precious cross for our sakes, that He might destroy death, which by means of the tree had invaded the bodies of mankind. He bore suffering that He might deliver us from sufferings: "He was despised and not esteemed," as it is written, that He might make us honourable: He did no sin, that He might crown our nature with similar glory: He Who for our sakes was man submitted also to our lot; and He Who gives life to the world submitted to death in the flesh. Is not therefore the mystery profound? Must we not own that the dispensation is more than language can describe? What doubt can there be of this? Let us therefore, as we offer Him our praise, repeat that which was sung by the Psalmist's harp; "How great are Your works, O Lord! in wisdom have You made them all."

When He hung on the precious cross, two thieves were hung with Him. What follows from this? It was truly mockery as far as the Jews' intention went, but it was the fulfillment of prophecy, for it is written that "He was also numbered with the transgressors." For our sakes He became a curse, that is, accursed, for it is written again that "Cursed is every one that hangs on a tree." But this act of His removed the curse that was upon us, for we with Him and because of Him are blessed. Knowing this, the blessed David says, "Blessed are we of the Lord, Who made heaven and earth," for through His sufferings blessings descend to us. He paid our debts in our place. He bore our sins, and as it is written, "in our stead He was stricken." "He took them up in His own body on the tree," for it is true that "by His bruises we are healed." He too was sick because of our sins, and we are delivered from the sicknesses of the soul. He bore derision, mockeries, and spittings, for the rulers of the synagogue of the Jews scoffed at Him, shaking their polluted heads and pouring out bitter laughter upon Him as they said, "He saved others: let Him save Himself, if He is the Christ." But if you did not really believe that He was the Christ, why did you kill Him as the heir? Why did you wish to seize His inheritance? If He saved others, and you know that this was indeed so, how could He lack the power to save Himself from your hands? You heard in the temple those whose office it was to sing and recite in chorus constantly chanting, "They pierced My hands and My feet: they counted all My bones: and themselves watched and gazed at Me. They divided My garments among them, and on My clothing did they cast the lot." And again, "They gave gall for My eating, and for My thirst they gave Me vinegar to drink." Since you were learned in the law—for such you considered yourself to be—how did you leave prophecy and what had been foretold concerning these things unexamined? It was your duty to have inquired who it was that spoke these things, to whose person you should have referred these verses. You heard your great chieftain Moses foretelling the savageness of your attacks, for he said that "you shall see your Life hanging upon a tree"—you shall see Him Who is the cause of life, or rather Life Itself, hung upon a tree. How then did you completely disregard the prophecy of Moses, of whom you made so great a boast? For we have heard you expressly declaring, "We are Moses' disciples." Tell me, what do you mean by shaking your head at Him? Is it the meek endurance of the Sufferer that you despise? Or is it to prove the stony hardness of your mind? Are you eager to subject the Prince of Life to the death of the flesh? Why do you meddle with holy matters? Why do you plan a counsel that you will not be able to establish? "He that dwells in heaven shall laugh at them: and the Lord shall deride them," as it is written.

When therefore He hung upon the precious cross, two thieves were hung with Him. And what follows from this? It was verily mockery as far as regards the object of the Jews; but the commemoration of prophecy: for it is written, that "He was also numbered with the transgressors." For our sakes He became a curse, that is, accursed: for it is written again, that "Cursed is every one that hangs on a tree." But this act of His did away with the curse that was upon us: for we with Him and because of Him are blessed. And knowing this, the blessed David says: "Blessed are we of the Lord, Who made heaven and earth:" for by His sufferings blessings descend to us. He in our stead paid our debts: He bore our sins; and as it is written, "in our stead He was stricken." "He took them up in His own body on the tree:" for it is true that "by His bruises we are healed." He too was sick because of our sins, and we are delivered from the sicknesses of the soul. He bore derision, and mockeries, and spittings: for the rulers of the synagogue of the Jews scoffed Him, shaking their polluted heads, and pouring out upon Him bitter laughter, as they said, "He saved others: let Him save Himself, if He is the Christ." But if you did not really believe that He was the Christ, why did you kill Him as the heir? Why did you wish to seize His inheritance? If He saved others, and you know that this indeed was so, how could He want the power to save Himself from your hands? You heard in the temple those whose office it was to sing and recite in chorus constantly chanting; "They pierced My hands and My feet: they counted all My bones: and themselves watched and gazed at Me. They divided My garments among them, and on My clothing did they cast the lot." And again, "They gave gall for My eating, and for My thirst they gave Me vinegar to drink." Since then you were learned in the law,—-for such you considered yourself to be,—-how came you to leave prophecy, and what had been foretold concerning these things unexamined? It was your duty to have enquired Who it was That spoke these things; to Whose person, I mean, you should have referred these verses. You heard your great chieftain Moses foretelling the savageness of your attacks: for he said, that "you shall see your Life hanging upon a tree:" you shall see, that is, Him Who is the cause of life, or rather Life Itself, hung upon a tree. And how then did you entirely disregard the prophecy of Moses, of whom you made so great boast? For we have heard you expressly declaring, "We are Moses' disciples." Tell me what you mean by shaking your head at Him? Is it the meek endurance of the Sufferer that you despise? or is it to prove the stony hardness of your mind? Are you eager to subject the Prince of Life to the death of the flesh? Why meddle you with holy cares? Why purpose you a counsel that you will not be able to establish? "He that dwells in heaven shall laugh at them: and the Lord shall deride them," as it is written.

Two thieves were therefore hanged with Him, as I said, in mockery even of the passion that brings salvation to the whole world. But of these two, one resembled the Jews in his behavior, belching out the same words they did and freely uttering blasphemous expressions. "For if," he says, "You are the Christ, save Yourself and us." But the other, following a different course, is justly worthy of our admiration, for he believed in Him. And while suffering such a bitter punishment, he rebuked the violent outcries of the Jews and the words of the one hanging with him. He confessed his sin so that he might be justified. He became the accuser of his own wicked ways so that God might forgive his guilt, for it is written, "I said that I will confess my iniquity to the Lord, and You forgave the wickedness of my heart." He gave a blameless testimony about Christ and reproved the Jews' lack of love for God and condemned Pilate's sentence: "for this Man," he says, "has done nothing hateful." How beautiful is this confession! How wise the reasoning, and how excellent the thoughts! He became the confessor of the Savior's glory and the accuser of the pride of those who crucified Him. What reward then did he receive? What honors was he counted worthy of? Or what benefit did the thief gain who was the first to profess faith? He found a treasure worth having. He became rich unexpectedly and possessed every blessing. He won the inheritance of the saints and had his name written above, in heaven. He was in the book of life even though he was bearing the sentence of death, and he is numbered with the dwellers in the city that is above.

Two thieves therefore were hanged with Him, as I said, in mockery even of the passion which brings salvation to the whole world: but of these, the one, it says, resembled in his conduct the impiety of the Jews, belching forth the same words as they did, and giving free utterance to blasphemous expressions. "For if, says he, You be the Christ, save Yourself, and us." But the other, following a different course, is justly worthy of our admiration: for he believed in Him: and while suffering so bitter a punishment, he rebuked the vehement outcries of the Jews, and the words of him who was hanging with him. He "confessed his sin, that he might be justified:" he became the accuser of his own wicked ways, that God might remit his guilt; for it is written, "I said that I will confess of myself my iniquity to the Lord, and You forgave the wickedness of my heart." He bore to Christ a blameless testimony, and reproved the Jewish want of love to God, and condemned the sentence of Pilate: "for This Man, he says, has done nothing that is hateful." O how beautiful is this confession! how wise the reasonings, and how excellent the thoughts! He became the confessor of the Saviour's glory, and the accuser of the pride of those who crucified Him. What reward therefore did he receive? Of what honours was he counted worthy? Or what benefit did the thief gain who was the first to profess faith? He lit upon a treasure worth the having: he became rich unexpectedly, and possessed of every blessing: he won the inheritance of the saints, and to have his name written above, in heaven: he was in the book of life who was bearing the sentence of death, and is numbered with the dwellers in the city that is above.

And let us look at his most beautiful confession of faith. "Jesus," he says, "remember me when You come in Your kingdom." You see Him crucified, and yet call Him a king. You see Him bearing scorn and suffering, yet you expect Him to come in godlike glory. You see Him surrounded by a multitude of the Jews, and the wicked gang of the Pharisees, and Pilate's band of soldiers—all these were mocking Him, and not a single one of them confessed…

And let us look at his most beautiful confession of faith. "Jesus, he says, remember me when You come in Your kingdom." You see Him crucified, and call Him a king: Him Who was bearing scorn and suffering, you expect to come in godlike glory: you see Him surrounded by a multitude of the Jews, and the wicked gang of the Pharisees, and Pilate's band of soldiers,—-all these were mocking Him, and no single one of them confessed…

One defended Him—and this man was standing near the cross, on the very wood itself, enduring punishment as a criminal. You saw Him numbered among sinners, and yet you preached Him as spotless and perfectly pure. Where then did you learn these things? Who taught you the mysteries? Who revealed to you the hidden truths? Who made known to you that after His suffering He would come with glory, and that the King would be seen seated on the throne of His glory?

* * * * * * * * *

Here the Syriac text ends completely. A table of contents at the beginning of part 2 of the Syriac manuscript shows that originally only three more sermons were included: Sermon 154 on Luke 23:44 and following verses; Sermon 155 on Luke 23:54 and following; and Sermon 156 on Luke chapter 24:36 and following. Saint Cyril must therefore have either skipped over most of the details of Christ's resurrection and ascension, or mentioned them only very briefly.

[ Here the Syriac finally stops altogether. A table of contents prefixed to part 2 of the Syriac indicates that there were originally only three more sermons in the manuscript: namely, Sermon CLIV. on 23:44 ff.; Serm. CLV. on 23:54 ff.; and Serm. CLVI. on c. 24:36 ff. S. Cyril therefore must have passed over most of the circumstances of Christ's resurrection and ascension, or have referred to them very briefly.

The fragments that follow are taken from Mai's edition, though it is likely that some portion of them does not actually belong to the Commentary.

The fragments that follow are taken from Mai, though probably some portion of it does not belong to the Commentary.]

When the Lord was crucified, darkness came over all the land from the sixth hour until the ninth hour. This happened so that creation itself might bear witness to the suffering of its Creator, and so that those who crucified him might recognize through this sign who it was they had dared to crucify.

23:44. There was darkness over all the land.

He who surpasses all created things and shares the Father's throne humbled Himself to the point of emptying, took the form of a slave, and accepted the limitations of human nature so that He might fulfill the promise God made to the Jewish forefathers. But they were so stubborn and disobedient that they even rose up against their Master. They made it their goal to hand over the Prince of life to death and crucified the Lord of glory. But when they had nailed the Lord of all to the cross, the sun above them withdrew, and the midday light was covered in darkness, just as the divine Amos had predicted. For there was "darkness from the sixth hour until the ninth hour," and this was a clear sign to the Jews that the minds of those who crucified Him were wrapped in spiritual darkness, because "blindness in part has happened to Israel." And David, in his love for God, even curses them, saying, "Let their eyes be darkened, that they may not see."

He who excels all created things, and shares the Father's throne, humbled Himself to emptying, and took the form of a slave, and endured the limits of human nature, that He might fulfil the promise made of God to the forefathers of the Jews: but they were so obdurate and disobedient as even to rise up against their Master. For they made it their business to deliver the Prince of life to death, and crucified the Lord of glory. But when they had affixed to the cross the Lord of all, the sun over their heads withdrew, and the light at midday was wrapped in darkness, as the divine Amos had foretold. For there was "darkness from the sixth hour until the ninth hour:" and this was a plain sign to the Jews, that the minds of those who crucified Him were wrapped in spiritual darkness, for "blindness in part has happened to Israel." And David in his love to God even curses them, saying, "Let their eyes be darkened, that they may not see."

Yes! Creation itself mourned its Lord: the sun was darkened, the rocks were split, and the very temple took on the appearance of mourners, for its veil was torn from top to bottom. And this is what God revealed to us through the voice of Isaiah, saying, "And I will clothe the heaven with darkness, and wrap it around with sackcloth."

Yes! creation itself bewailed its Lord: for the sun was darkened, and the rocks were rent, and the very temple assumed the garb of mourners, for its "veil was rent from the top to the bottom." And this is what God signified to us by the voice of Isaiah, saying, "And I will clothe the heaven with darkness, and wrap it around with sackcloth."

When the centurion saw what had happened, he glorified God.

23:47. And when the centurion saw what was done, he glorified God.

Again, I urge you to observe that as soon as He endured the passion on the cross for our sake, He immediately began to win many to a knowledge of the truth. For it says that the centurion, when he saw what had happened, glorified God, saying that truly this Man was righteous. And certain Jews also struck their breasts, doubtless being pricked by their consciences and looking up with the eyes of their mind to the Lord, and perhaps clearing themselves of their impious conduct against Christ by crying out against those who crucified Him, even though they did not dare to do so openly because of the impiety of the rulers. Therefore our Lord spoke truthfully when He said, "When I have been lifted up from the earth, I shall draw all men to Me."

Again observe, I pray, that no sooner had He endured the passion upon the cross for our sakes, than He began to win many to a knowledge of the truth: "for the centurion, it says, when he saw what had happened, glorified God, saying, that truly This Man was righteous." And certain Jews also struck upon their breasts, being pricked doubtless by their consciences, and looking up with the eyes of their mind to the Lord, and it may he perhaps clearing themselves of their impious conduct against Christ by crying out against those who crucified Him, even though they dared not do so openly, because of the impiety of the rulers. With truth therefore did our Lord say, "When I have been lifted up from the earth, I shall draw all men to Me."

And women also followed, who had come with Him from Galilee.

23:55. And women also followed, who had come with Him from Galilee.

Wise women followed our common Savior Christ, gathering whatever was both useful and necessary for faith in Him. And when He gave His flesh as a ransom for the life of us all, they wisely set about caring for His body, for they assumed that the corpse would remain in the grave.

Wise women followed our common Saviour Christ, gathering whatever was both useful and necessary for faith in Him. And when He gave His flesh as a ransom for the life of us all, they wisely betook themselves to tend His body: for they supposed that the corpse would continue in the grave.

While they were confused about this.

24:4. It came to pass, as they were perplexed at this.

The women came to the tomb, and when they could not find the body of Christ—for He had risen—they were very perplexed. And what happened next? Because of their love for Christ and their earnest devotion to Him, they were counted worthy to see holy angels, who even announced the good news to them and became the messengers of the resurrection, saying, "Why do you seek the living among the dead? He is not here, but is risen." For the Word of God always lives and is by His own nature Life. But when He humbled Himself to the point of emptying and submitted to be made like us, He tasted death. But this turned out to be the death of death, for He rose from the dead to be the way by which not so much He Himself, but rather we, return to incorruption. And let no one seek Him who always lives among the dead, for He is not here with mortality, that is, in the tomb. But where is He instead? Plainly in heaven and in godlike glory. And to establish the faith of the women in these things more firmly, they remind them of what Christ had said: that "He must necessarily be handed over into the hands of sinners, and suffer, and on the third day rise again."

THE women came to the sepulchre, and when they could not find the body of Christ,—-for He had risen,—-they were much perplexed. And what followed? For their love's sake to Christ, and their earnest zeal thereunto, they were counted worthy of seeing holy angels, who even told them the joyful tidings, and became the heralds of the resurrection, saying, "Why seek you the living among the dead? He is not here, but is risen." For the Word of God ever lives, and is by His own nature Life: but when He humbled Himself to emptying, and submitted to be made like to us, He tasted death. But this proved to be the death of death: for He arose from the dead, to be the way whereby not Himself so much but we rather return to incorruption. And let no one seek Him Who ever lives among the dead; for He is not here, with mortality, that is, and in the tomb: but where rather is He? in heaven plainly, and in godlike glory. And more firmly to settle the faith of the women in these things, they recall to their minds what Christ had said, that "He must necessarily be given up into the hands of sinners, and suffer, and the third day rise again."

Angels brought the joyful news of the nativity to the shepherds in Bethlehem, and now they announce His resurrection. Heaven offers its service to proclaim Him, and the hosts of spirits above attend the Son as God, even when He had become flesh.

Angels too brought the joyful tidings of the nativity to the shepherds in Bethlehem, and now they tell His resurrection: and heaven yields its service to proclaim Him, and the hosts of the spirits which are above attend the Son as God, even when He had become flesh.

They returned from the tomb and reported all these things to the eleven disciples and to all the others.

24:9. And they returned from the sepulchre, and told all these things to the eleven and to all the rest.

The women, having learned the mystery from the angels' message, rushed to tell the disciples what had happened. It was appropriate that women should receive this wonderful grace. The woman who long ago served as death's instrument was now freed from her guilt by delivering the message of the holy angels, becoming the first both to learn and to proclaim the glorious mystery of the resurrection. The female sex thus received both pardon for their disgrace and the reversal of their curse. For He who long ago had said to them, "In pains shall you bear children," delivered them from their misfortune by meeting them in the garden, as another Evangelist records, and saying, "Hail." Yet to the holy apostles the report of the resurrection seemed like nothing but nonsense and lies; for even they did not understand the inspired Scripture, and so they did not believe it. They scoffed at the news and dismissed it.

The women having been taught the mystery by the voice of angels, run to tell these things to the disciples. For it was fitting that this grace, though so splendid, should be granted to women. For she who of old was the minister of death is now freed from her guilt by ministering to the voice of the holy angels, and by being the first both to learn and tell the adorable mystery of the resurrection. The female sex therefore gained both acquittal from their reproach and the reversal of their curse. For He Who of old had said to them, "In pains shall you bear children," gave them deliverance from their misfortune, by having met them in the garden, as another Evangelist mentions, and said, Hail. To the holy apostles however the account of the resurrection seemed absolutely but an idle tale, and falsehood; for even they did not know the inspired Scripture, and so they were incredulous, and mocked at the news and rejected it.

In John's Gospel, how did the disciples believe after hearing Mary and running to the tomb? Scripture testifies on their behalf, saying, "When therefore they entered, the other disciple who came first to the tomb both saw and believed." But in Luke it says, "And they returned from the tomb, and told all these things to the eleven and to all the rest—it was Mary Magdalene, and Joanna, and Mary the wife of James, and the rest with them, who told these things to the apostles—and they disbelieved them."

How did the disciples in John's Gospel, having heard Mary, and having run to the sepulchre, believe? For to this also the Scripture bears witness in their behalf, saying, "When therefore they entered, the other disciple who came first to the sepulchre both saw and believed." But in Luke it is said, "And they returned from the sepulchre, and told all these things to the eleven and to all the rest,—-it was Mary Magdalene, and Joanna, and Mary the wife" of James, and the rest with them, who told these things to the apostles, —-and they disbelieved them."

Look, two of them went that same day to a village.

24:13. Behold two of them went that same day to a village.

As two of the disciples walk to a village called Emmaus, they talked with one another about Christ, thinking He was no longer alive but mourning Him as dead. And as they talked, Jesus Himself came near and walked with them without being recognized by them, "for their eyes were held so they could not know Him." And He says to them, "What is it, I ask, that you are talking about with one another as you walk so sorrowfully?" And one of them whose name was Cleopas answered and said, "Are You the only stranger in Jerusalem," and so on. And then they tell Him of the rumors of the resurrection brought by the women, and of that by Peter, but they do not believe them. For by saying, "And women also astonished us, who found not the body," they show that they had not been persuaded to believe the news, nor regard it as true tidings, but as a cause of trouble and astonishment. And Peter's testimony, who had seen only the linen bandages at the tomb, they did not consider trustworthy proof of the resurrection, because he did not say that he had seen Him, but inferred that He had risen from His no longer being there. And you must know that those two belonged to the number of the seventy, and that Cleopas' companion was Simon—not Peter, nor he of Cana—but another of the seventy.

As two of the disciples walk to a village called Emmaus, they conversed with one another concerning Christ, regarding Him as no longer living, but mourning Him as dead. And as they conversed, Jesus Himself drew near and went with them, without being recognised by them, "for their eyes were held that they should not know Him. And He says to them, "What is it, I pray, of which you converse with one another as you walk thus mournfully? And one of them whose name was Cleopas answered and said, Are You only a stranger in Jerusalem," &c. And then they tell Him of the rumours of the resurrection brought by the women, and of that by Peter, but believe them not. For by saying, "And women also astonished us, who found not the body," they show that they had not been induced to believe the news, nor regard it as true tidings, but as a cause of trouble and astonishment: and Peter's testimony, who had seen only the linen bandages at the sepulchre, they did not consider as a trustworthy proof of the resurrection, because he did not say that he had seen Him, but inferred that He had risen from His being no longer there. And you must know that those two belonged to the number of the seventy, and that Cleopas' companion was Simon,—-not Peter, nor he of Cana,—-but another of the seventy.

Having begun from Moses and from all the prophets.

24:27. Having begun from Moses and from all the prophets.

In this teaching, the Lord demonstrates that the law was necessary to prepare the way, and the prophets' ministry to ready people for faith in this remarkable event. When the resurrection actually happened, those who were disturbed by its magnitude could remember what was spoken long ago and be persuaded to believe. He therefore presents Moses and the prophets, explaining their hidden meaning and making clear to the worthy what was obscure to the unworthy. In this way, He established in them that ancient and inherited faith taught to them by the sacred books they possessed. Nothing that comes from God is without purpose; all things, individually and collectively, have their appointed place and function. In their proper order, servants were sent ahead to prepare for the Master's presence by introducing prophecy beforehand as the necessary preparation for faith. Like some royal treasure, what had been foretold could in due time be brought forth from the concealment of its former obscurity, being unveiled and made clear by the precision of the interpretation. Having thus stirred up their minds through the writings of the law and the prophets, He afterward revealed Himself to them more plainly. When He accepted their request to accompany them to the village, He took bread, blessed it, broke it, and distributed it among them. For their eyes, it says, were held so that they could not recognize Him—that is, until the word had entered, stirring up their hearts to faith. Then, making visible what they had already heard and believed, He offered them sight at the proper time after hearing. However, He does not remain with them, for it says He vanished from their sight. Our Lord's relationship with people after His resurrection is not the same as before, for they too need renewal and a second life in Christ, so that the renewed may fellowship with the renewed, and the incorruptible approach the incorruptible. For this reason, as John tells us, He did not permit Mary to touch Him until He should depart and return again.

In this discourse the Lord shows that the law was necessary to make ready the way, and the ministry of the prophets to prepare men for faith in this marvellous act, that so when the resurrection really took place, those who were troubled at its greatness might remember what was said of old, and be induced to believe. He brings forward therefore Moses and the prophets, interpreting their hidden meaning, and making plain to the worthy what to the unworthy was obscure, so settling in them that ancient and hereditary faith taught them by the sacred books which they possessed. For nothing which comes from God is without its use, but all and several of them have their appointed place and service. In their due place servants were sent before to make ready for the presence of the Master, by bringing in beforehand prophecy as the necessary preparative for faith, that, like some royal treasure, what had been foretold might in due season be brought forward from the concealment of its former obscurity, being unveiled and made plain by the clearness of the interpretation. Having thus then stirred up their minds by the writings of the law and the prophets, He afterwards more plainly sets Himself before them, when, having consented to their request to go with them to the village, He took bread, and blessed it, and brake, and divided it among them. " For their eyes, it says, "were held that they might not know Him," until namely the word had entered stirring up their heart to faith, and then, rendering what they had before heard and believed visible, He offered them the sight seasonably after the hearing. He does not, however, continue with them, for "He vanished, it says, out of their sight." For our Lord's relation to men after His resurrection does not continue the same as before, for they too have need of renovation, and a second life in Christ, that the renewed may associate with the renewed, and the incorruptible approach the incorruptible. For which reason, as John tells us, He did not permit Mary to touch Him, until He should go away and return again.

The text reads: "They rose up that same hour." This shows their eagerness and zeal. They did not wait for the next day or put off their departure, but immediately set out on their journey, even though it was already evening. They were so filled with joy at the good news that they could not bear to delay, but hurried to share with the other disciples what they had seen and heard.

24:33. They rose up that same hour.

Cleopas and his companions, the text says, rose up that same hour—the same hour in which Jesus had vanished from their sight—and returned to Jerusalem. However, it does not say that they found the eleven gathered together that same hour and told them what had happened concerning Jesus. Rather, this took place on the fortieth day after His resurrection, the day He was also taken up. This evangelist has therefore left out the events that occurred in the time between, including what Cleopas and his companions found the eleven discussing privately when they arrived: that "the Lord is risen and has been seen by Simon." The evangelist has not mentioned where, when, or how this appearance to Simon took place. It was also during these days that the events in Galilee occurred, which Matthew has recorded.²

Cleopas, it says, and his companions, rose up that same hour, the same of course in which Jesus had vanished out of their sight, and returned to Jerusalem: but it does not say that they found the eleven gathered together that same hour, and told them what had happened concerning Jesus, but this took place on the fortieth day after His resurrection, on which day He was also taken up. This evangelist therefore has omitted the events which took place in the intervening time, and which Cleopas and his companions found the eleven discussing in private, and saying, that "the Lord is risen, and has been seen by Simon:" and of him he has not mentioned either where, or when, or how this took place. It was during these days that those events also took place which were done in Galilee, and which Matthew has recorded.²

Jesus Himself stood in the midst of them.

24:36. Jesus Himself stood in the midst of them.

And now, following the order of events, we say that the report of the resurrection had already reached the apostles from many sources, and their desire to see Him had been stirred up. He comes in response to their desire and stands visible and revealed before them as they seek and expect Him. No longer does He appear to them with their eyes restrained, nor does He speak with them as if He were someone else, but He allows them to see Him clearly and tells them to take courage. Yet even so they were doubtful and frightened, for they thought they were seeing not Him Himself but some apparition and shadow. But He calms the disturbance caused by such thoughts, addressing them with His usual and familiar words, saying, "Peace be to you."³

And now, keeping to the order of events, we say, that the account of the resurrection having already reached the apostles from many quarters, and their desire to see Him having thus been roused, He comes according to their desire, and stands visible and revealed before them as they seek for and expect Him. And no longer does He appear to them with their eyes held, nor converse with them as concerning some other person, but permits them to see Him plainly, and bids them be of good cheer. But they even so were in doubt and affright; for they thought that they saw not Himself, but some apparition and shadow: but He quiets the perturbation occasioned by such thoughts, addressing them with His usual and customary speech, and saying, "Peace be to you."³

He said to them, Why are you troubled? and why do doubts arise in your hearts?

24:38. He said to them, Why are you troubled? and why do reasonings arise in your hearts?

To convince them firmly and beyond doubt that He is the same one who suffered, He immediately shows that being God by nature, He knows what is hidden, and that the turbulent thoughts within them do not escape Him. For He said, "Why are you troubled?" And this is very clear proof that the one they see before them is not some other person, but the very same one they had seen both suffering death on the cross and laid in the tomb—the one who sees minds and hearts, and from whom nothing within us is hidden. He gives them this as a sign: His knowledge of the turmoil of thoughts that was within them. And to prove in yet another way that death is conquered and that human nature has put off corruption in Him as the first one, He shows His hands and His feet, and the holes of the nails, and permits them to touch Him, and in every way convince themselves that the very body which had suffered was, as I said, risen. Let no one therefore object to the resurrection. And though you hear the sacred Scripture say of the human body that "it is sown an animal body, it is raised a spiritual body," do not deny that even human bodies return to incorruption. For just as the animal body is that which follows and is subject to animal, that is, to fleshly desires, so also the spiritual body is that which submits itself to the will of the Holy Spirit. For after the resurrection from the dead, there will no longer be opportunity for carnal desire, but the goad of sin will be entirely powerless. That very body, therefore, which has been brought down to the earth, shall be clothed with incorruption.

To convince them firmly and indubitably, that He is the same Who suffered, He immediately shows that being God by nature, He knows what is hidden, and that the tumultuous thoughts within them escape Him not: for He said, "Why are you troubled? And this is a very plain proof that He Whom they see before them is not some other person, but the very same Whom they had seen both suffering death upon the cross and laid in the tomb, even Him Who sees reins and heart, and from Whom nothing that is in us is hid. This therefore He gives them as a sign, His knowledge namely of the tumult of thoughts that was within them. And to prove moreover in another way that both death is conquered, and that human nature has put off corruption in Him as the foremost, He shows His hands and His feet, and the holes of the nails, and permits them to handle Him, and in every way convince themselves that the very body which had suffered was, as I said, risen. Let no one therefore cavil at the resurrection: and though you hear the sacred Scripture say of the human body, that "it is sown an animal body, it is raised a spiritual body," do not deny the return even of human bodies to incorruption. For as the animal is that which follows after, and is subject to animal, that is, to fleshly lusts, so also the spiritual is that which submits itself to the will of the Holy Spirit. For after the resurrection from the dead, there will be no longer the opportunity for carnal affection, but, the goad of sin will be entirely powerless. That very (body) therefore which has been brought down to the earth, shall be clothed with incorruption.

To make the disciples completely certain that this was the very same person who suffered, was buried, and rose again, He shows them, as I said, both His hands and feet. He tells them to be fully convinced that this is not a spirit, as they thought, but truly a body, saying, "And you see that a spirit does not have flesh and bones, as you see I have." For a shadow, a spirit, or a mere apparition could not withstand being touched by a hand.

That the disciples therefore might be quite sure that it is the very same Who suffered and was buried and rose again, He shows, as I said, both His hands and feet: and He bids them be fully convinced that it is not a spirit, as they thought, but rather in very truth a body, saying, "And you see that a spirit has not flesh and bones, as you see Me have." For a shadow and spirit and apparition merely could not endure the touch of the hand.

Having shown His hands and feet to the disciples, the Lord fully convinced them that the body which had suffered had risen. But to produce in them an even more firmly established faith, He asked for something to eat. What was brought was a piece of broiled fish, which He took and ate in front of them all. He did this for no other reason than to show them clearly that He Who had risen from the dead was the same One Who in former times had eaten and drunk with them during the whole period of the dispensation, and conversed with them as a man, according to the prophet's voice. He intended them to understand that the human body does indeed need this kind of food, but a spirit does not. Who then that claims to be faithful and accepts without question the witness of the holy evangelists can any longer listen to the fictions of heretics, can any longer tolerate those who teach that Christ was merely an apparition? For the power of Christ surpasses human investigation, nor is it on the level of understanding ordinary events. He ate a piece of fish because of the resurrection, but the natural consequences of eating by no means followed in the case of Christ, as the unbeliever might object, knowing that whatever enters through the mouth must necessarily be cast out and go into the drain. But the believer will admit no such objections into his mind, but leave the matter to the power of God.

Having then, as we have said, shown His hands and feet to the disciples, the Lord fully convinced them that the body which had suffered had risen: but, to produce in them still further a yet more firmly-settled faith therein, He asked for something to eat. And what was brought was a piece of broiled fish, which He took and ate in the presence of them all. Now this He did for no other reason than clearly to show them that He Who had risen from the dead was the same Who in old time had eaten and drunk with them during the whole period of the dispensation, and conversed with them as a man, according to the prophet's voice: intending them to perceive that the human body does indeed need sustenance of this kind, but a spirit by no means so. Who therefore that claims to be faithful, and receives unhesitatingly the witness of the holy evangelists, can any longer listen to the fictions of heretics, can any longer endure the apparition-mongers? For the power of Christ surpasses human enquiry, nor is it on the level of the understanding of ordinary events. He ate then a piece of fish because of the resurrection: but the natural consequences of eating by no means followed in the case of Christ, as the unbeliever might object, knowing that "whatsoever enters in at the mouth, must necessarily be cast out and go into the draught." But the believer will admit no such cavils into his mind, but leave the matter to the power of God.

Then He opened their mind to understand the Scriptures.

24:45. Then He opened their mind to understand the Scriptures.

When He had calmed their doubts through what He said, through letting them touch Him, and by eating food, He then opened their mind to understand that it was necessary for Him to suffer, even on the wood of the cross. The Lord therefore brings the disciples' minds back to what He had said earlier, for He had warned them beforehand about His sufferings on the cross, just as the prophets had spoken long ago. And He also opens the eyes of their heart so they can understand the ancient prophecies.

When He had quieted their reasonings by what He said, by the touch of their hands, and by partaking of food, He then opened their mind to understand, that "so it was necessary for Him to suffer," even upon the wood of the cross. The Lord therefore recalls the minds of the disciples to what Me had before said: for He had forewarned them of His sufferings upon the cross, according to what the prophets had long before spoken: and He opens also the eyes of their heart, so as for them to understand the ancient prophecies.

The Savior promises the disciples that the Holy Spirit will come down—something God had announced long ago through Joel—and that power from above will come upon them so they might be strong, unconquerable, and without any fear as they preach the divine mystery to people everywhere.

The Saviour promises the disciples the descent of the Holy Spirit, which God had announced of old by Joel, and power from above, that they might be strong and invincible, and without all fear preach to men everywhere the divine mystery.

He says to them after the resurrection, when they had received the Spirit, "Receive the Holy Spirit," and adds, "But wait in Jerusalem for the promise of the Father, which you heard from Me. For John baptized with water, but you will be baptized with the Holy Spirit"—no longer in water, for they had already received that, but with the Holy Spirit. He does not add water to water, but completes what was incomplete by adding what was missing from it.

He says to them now that they had received the Spirit after the resurrection, "Receive you the Holy Spirit," and adds, "But tarry you at Jerusalem, and wait for the promise of the Father, which you have heard of Me. For John indeed baptized with water, but you shall be baptized with the Holy Spirit;" in water no longer, for that they had received, but with the Holy Spirit: He does not add water to water, but completes that which was deficient by adding what was wanting to it.

Having blessed them and gone a little ahead, He was carried up to heaven so that He might share the Father's throne even with the flesh that was united to Him. And the Word made this new pathway for us when He appeared in human form, and in due time He will come again in the glory of His Father with the angels, and will take us up to be with Him.

Having blessed them, and gone a little in advance, He was carried up to heaven, that He might share the Father's throne even with the flesh that was united to Him. And this new pathway the Word made for us when He appeared in human form: and hereafter in due time He will come again in the glory of His Father with the angels, and will take us up to be with Him.

Let us therefore glorify Him who, being God the Word, became human for our sake. He willingly suffered in the flesh, rose from the dead, and put an end to corruption. He was taken up into heaven, and in the future He will come with great glory to judge the living and the dead, and to give each person what their deeds deserve. Through Him and with Him, to God the Father be glory and power with the Spirit forever and ever. Amen.

Let us glorify therefore Him Who being God the Word became man for our sakes: Who suffered willingly in the flesh, and arose from the dead, and abolished corruption: Who was taken up, and hereafter shall come with great glory to judge the living and the dead, and to give to every one according to his deeds: by Whom and with Whom to God the Father be glory and power with the Spirit for ever and ever. Amen.

PRAISE GOD.

PRAISE GOD.

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

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

The chief priests and scribes tried that very hour to arrest Him, but they feared the people, because they knew He had told this parable against them. So they watched for an opportunity and sent spies to Him, pretending to be honest men, hoping to trap Him in His words so they could hand Him over to the governor's rule and authority. They asked Him, "Teacher, we know that You speak and teach correctly, and You show no favoritism to anyone, but teach God's way according to truth. Is it lawful for us to pay tribute to Caesar, or not?" But He saw through their deception and said to them, "Show me a denarius." They showed Him one. He said, "Whose image and inscription is on it?" They answered, "Caesar's." He said to them, "Then give to Caesar what belongs to Caesar, and to God what belongs to God." They could not fault His words in front of the people. They were amazed at His answer and fell silent.

20:19-26. And the chief priests and scribes sought that same hour to lay hands upon Him; and they feared the people: for they knew that He had spoken this parable concerning them. And having watched for an opportunity, they sent to Him spies, making pretence of being just men, to find occasion against Him in His speech, that they might deliver Him to the rule and authority of the governor. And they asked Him, saying, Teacher, we know that You speak and teach rightly, and don't discriminate in favour of important persons, but teach the way of God in truth. Is it lawful for us to give tribute to Caesar, or not? But He perceived their wickedness, and said to them, Show me a denarius. And they showed one to Him. And He said, Whose is the image upon it and superscription? And they said, Caesar's. And He said to them, Give therefore to Caesar the things which are Caesar's, and to God the things which are God's. And they could not blame the word before the people; and they wondered at His answer, and were silent.

Once again the gang of Pharisees is inflamed with unbridled rage. They draw the bow of their envy. They gnash their teeth at Him who calls them to life. They savagely attack Him who seeks to save, who humbled Himself from His supreme and godlike glory to our condition. They plot the death of Him who became man in order to abolish death. The wise Evangelist shows us the sole cause that held back their shameless audacity by saying "they feared the people." He understood, therefore, that they were restrained by no feeling whatsoever of piety toward God. The commandment given by Moses, which plainly says, "You shall not kill the holy and the just," put no restraint on their violence. Instead, they had regard for the fear of man far more than for the reverence due to God.

AGAIN is the gang of the Pharisees inflamed with unbridled rage: they draw the bow of their envy; they gnash their teeth at Him Who calls them to life; they savagely attack Him Who seeks to save, and Who humbled Himself from His supreme and godlike glory to our estate; and they plot His death Who became man that He might abolish death. And the sole cause which hindered their shameless audacity, the wise Evangelist shows us by saying, that "they feared the people." He understood therefore that they were restrained by no feeling whatsoever of piety towards God; the commandment given by Moses, which plainly says, "You shall not kill the holy and the just," put no bridle upon their violence: but they had regard to the fear of man far more than to the reverence due to God.

But what caused them to give in to such harsh and unrestrained fury? "They knew," it says, "that He had spoken this parable concerning them." And what parable? Clearly the one by which He had shown that as wicked and faithless servants, they had mocked and killed the holy prophets who had been sent to them by God to stir them up to honor Him by producing abundant spiritual fruits. And they had treated even the Son Himself, the Lord of the vineyard, the same way. For they killed Him too, saying, "This is the heir: come, let us kill Him, so the inheritance may be ours." But they missed their goal and provoked God to anger, or rather they resisted the decrees from above and brought the divine wrath upon themselves. For "being evil, they perished evilly," and they were rejected as servants, and the Lord of the farm gave the vineyard to others. This, then, was the reason they grumbled against Christ. And yet, wasn't it rather their duty, having been taught what was about to happen, to escape from the danger and get free from its snares? And the way to do this was straightforward and easy. Let them accept Him Who calls them to salvation. Let them honor through faith Him Who justifies the wicked, Who absolves from all guilt, and Who by His grace that remembers no evil saves those who are trapped in sins.

But what was the cause of their giving way to such harsh and unmitigated fury? "They knew, it says, that He had spoken this parable concerning them." And what parable? Plainly that by which He had shown that as being wicked and faithless husbandmen, they had mocked and slain the holy prophets, who had been sent to them by God, to stir them up to honour Him, by bringing forth abundant spiritual fruits: and had similarly treated even the Son Himself, the Lord of the vineyard. For they slew Him also, saying, "This is the heir: come, let us kill Him, that the inheritance may be ours." But they missed their mark, and provoked God to anger, or rather resisted the decrees from above, and whetted against themselves the divine wrath. For "being evil, they perished evilly;" and were rejected from being husbandmen, and the Lord of the farm gave the vineyard to others. This then was the reason for which they murmured against Christ: and yet, how was it not rather their duty, having been taught what was about to happen, to escape from the danger, and leap over its toils? And the way so to do was straightforward and easy. Let them accept Him Who calls them to salvation: let them honour by faith Him Who justifies the wicked; Who absolves from all guilt; and by His grace, that remembers not evil, saves those who are entangled in sins.

But these bold and stubborn men, being ready only for evil, had no such purpose. Instead, with their minds full of the devil's craftiness, they turned to wicked schemes. They laid snares for Christ and devised a trap to bring an accusation against Him, gathering pretexts for falsely accusing Him. Already they were planning and plotting in their bitterness the lying words they would later speak against Him before Pilate. So they bribed men who falsely took on the appearance of goodness, like a borrowed mask, while they were really wicked in character, and their hearts were full of bitterness and error and every kind of lying. These men pretended to be kind and just. They imagined they could deceive Him who knows secrets, when they had one purpose in mind and heart but spoke words completely unlike their wicked schemes. For they perhaps forgot God, who says, "Who is this that hides from Me his purpose? and shuts up his words in his heart, and thinks that from Me he hides them?" For, as Solomon says, Hell and destruction are open to the Lord—how much more, then, must the minds of men be? But you approached Christ the Savior of all as if He were merely a man, and so you thought you could deceive Him. This was the cause of your ignorant behavior. But it would have been better to have considered that the Word, being God, was made in fashion like us, but was nevertheless proved by divine and ineffable miracles, and by His godlike glory, not to be merely a man like you are, but to be God, as the splendor of His deeds proclaimed. He was in appearance a man like us, but He gave sight to the blind. He raised the dead from their graves. He commanded those who had already seen corruption to hurry back to life. He rebuked the seas and appeared to the disciples walking on the waves as they were sailing once on the sea of Tiberias. It was therefore within their power to have seen from the actual facts that He was not only a man, but rather God as well as man.

But these bold and obdurate men, being ready for evil only,. entertain no such purpose as this, but with their mind full of the craftiness of the devil, betake themselves to wicked devices. They lay snares for Christ, and contrive a trap for an accusation against Him, and gather pretexts for falsely accusing Him. Already are they meditating, and plotting in their bitterness, the lying words they uttered against Him before Pilate. They suborned men therefore who falsely assumed to themselves the reputation of goodness, like a borrowed mask; while really they were wicked in their characters, and their heart full of gall and error and all false speaking. They made pretence then of being kind and just: they imagined that they could deceive Him Who knows secrets, when having one purpose in mind and heart, they utter words altogether unlike their wicked knaveries. For they perchance forgot God, Who says, "Who is this that hides from Me his purpose? and shuts up his words in his heart, and thinks that from Me he hides them? For, as Solomon says, Hell and destruction are open to the Lord: how therefore must not also the minds of men?" But you drew near to Christ the Saviour of all as to a mere man, and therefore you thought that you could deceive Him. This was the cause of your ignorant behaviour: but it had been better to have reflected, that the Word being God was made in fashion like to us; but was nevertheless proved by divine and ineffable miracles, and by His godlike glory, not to be a mere man only, such as you are, but to be God, as the splendour of His deeds proclaimed. He was in appearance a man like to us, but He gave sight to the blind; He raised the dead from their graves; He commanded those who already had seen corruption to hasten back to life; He rebuked the seas, and appeared to the disciples, walking upon the waves, as they were sailing once upon the sea of Tiberias. It was in their power therefore to have seen from actual facts that He was not a man only, but rather God also as well as man.

But they refused to consider this—how could they? Instead they approached him, testing him. While hiding their deceitful intention from him, they addressed him with gentle words, being like savage beasts wrapped in lambs' clothing. They were the ones the prophet David also rebuked, saying, "Their words are smoother than oil, yet they are the points of spears." And again, "Their tongue pierces like the point of a spear. The words of their mouth are deceitful. He speaks peaceably to his neighbor, yet there is enmity in his soul." But what do they say? "Teacher, we know that you speak and teach rightly, nor do you show favoritism to important persons, but teach the way of God in truth. Is it lawful for us to give tribute to Caesar, or not?" What polluted trickery! For the God of all indeed willed that Israel should be exempt from human rule, but because they trampled underfoot the divine laws and, utterly despising the commandment given to them, turned to their own schemes, they had fallen under the hand of those who at that time ruled over them. These rulers also imposed on them tribute, tax, and the yoke of an unfamiliar slavery. For the prophet Jeremiah also lamented over Jerusalem as though she had already suffered this fate, saying, "How the populous city has sat solitary! She who was chief among the nations has become tributary!"

But this they would not even admit into their minds: how could they? but drew near, tempting Him; and hiding from Him their fraudulent purpose, they address Him with gentle words, being like savage beasts wrapped in lambs' clothing. Such were they whom the prophet David also rebuked, saying, "Their words are smoother than oil: and yet are they the points of spears." And again, "Their tongue pierces like the point of a spear: the words of their mouth are deceitful: he speaks peaceably to his neighbour: and there is enmity in his soul." But what do they say? " Teacher, we know that You speak and teach rightly, nor do You discriminate in favour of important persons, but teach the way of God in truth: Is it lawful for us to give tribute to Caesar, or not?" O what polluted knavery! For the God of all willed indeed for Israel to be exempt from human dominion: but because they trampled under foot the divine laws, and despising utterly the commandment given to them, betook themselves to their own devices, they had fallen under the hand of those who at that time held dominion over them: who also imposed upon them tribute, and tax, and the yoke of an unwonted slavery. For the prophet Jeremiah also lamented over Jerusalem as though she had already suffered this fate, saying, "How has the populous city sat solitary! She that was chief of the countries has become tributary!"

Their goal, it says, was to hand Him over to the authority of the governor, for they fully expected to hear Him say that it was not lawful to give tribute to Caesar. But how did Christ overcome their craftiness? "Show Me a denarius," He says. And when it was shown to Him, He asks again, "Whose image and inscription is on it?" And they said, "Caesar's." And what does Christ reply to this? "Give to Caesar the things that are Caesar's, and to God the things that are God's." For those whose office it is to govern impose a money tax on their subjects, but God requires nothing from us of corruptible and passing things. Rather, He requires willing obedience and submission, faith and love, and the sweet fragrance of good works. These things the Israelites ought to have offered to God, but they were careless and contemptuous, and too ready to turn to everything that was base.

Their object therefore, it says, was to deliver "Him to the authority of the governor:" for they expected that certainly and without doubt they would hear Him say, that it was not lawful to give tribute to Caesar. How therefore did Christ overcome their craftiness? "Show Me, He says, a denarius." And when it was shown Him, again He asks, "Whose is the image upon it and superscription? And they said, Caesar's." And what does Christ reply thereto? "Give to Caesar the things which are Caesar's, and to God the things which are God's." For those whose office it is to govern impose a tribute of money upon their subjects: but God requires of us of things corruptible and transitory even nothing, but rather willing obedience and submission; faith and love; and the sweet savour of good works. These things the Israelites ought to have offered to God: but they were careless and contemptuous, and too ready to betake themselves to every thing that was base.

They were amazed at His answer, and this happened "before all the people," meaning in front of many witnesses. Yet, as if they had forgotten all this, when they brought Jesus to Pilate, they made this very same accusation against Him. They said, "We found this man corrupting the people and forbidding them to pay tribute to Caesar." You were amazed at His answer; you could not deceive Him; you left in shame—so how did you then turn your own wickedness into an accusation against Him? What does the Savior say about them through the voice of the Psalmist? "Without cause they have hidden the destruction of their snare for Me; without reason they have reproached My soul. Let a snare come upon them that they do not know about, and let the net which they hid for Me catch them instead, and let them fall into their own snare." And this is exactly what happened to them. Because they handed Jesus over to Pilate, they themselves were given over to destruction, and the Roman army destroyed them with fire and sword, burned their entire land, and even destroyed the glorious temple that stood among them.

"They wondered therefore at His answer," and that "before all the people," that is, before many witnesses. And yet, as though they had forgotten these things, when they led Jesus to Pilate, they brought this very accusation against Him: for they said, "We found this man perverting the people, and forbidding to give tribute to Caesar." You wonder at His answer; you were unable to deceive Him; you went away ashamed: and how then made you your own wickedness the point of an accusation against Him? What therefore does the Saviour say of them by the voice of the Psalmist? "That without cause have they hid for Me the destruction of their snare: without reason have they reproached My soul. Let a snare come upon them which they know not: and let the net which they hid for Me catch themselves, and let them fall into their own snare." For so verily they did fall; for because they delivered Jesus to Pilate, they were themselves given over to destruction, and the Roman host consumed them with fire and sword, and burnt up all their land, and even the glorious temple that was among them.

This was the payment they received for their wicked actions against Christ. But let us carefully avoid these sins and honor through faith the Word of God, who for our sake and in our place became man. Let us be diligent in crowning Him with unceasing praises. Through Him and with Him, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

Such were the wages of their wicked behaviour against Christ: but let us, carefully avoiding these sins, and honouring by faith the Word of God, Who for our sakes and in our stead became man, be diligent in crowning Him with unceasing praises: by Whom and with Whom, to God the Father, be praise and dominion, with the Holy Spirit, for ever and ever. Amen.

Some Sadducees came to Jesus—these were people who deny that there is a resurrection. They asked Him, "Teacher, Moses wrote for us that if a man's brother dies and leaves a wife but no children, the brother should marry the widow and have children for his brother. Now there were seven brothers. The first married a woman and died childless. The second married her, and then the third, and so on with all seven. They all died without leaving children. Finally, the woman died too. So at the resurrection, whose wife will she be, since all seven were married to her?" Jesus answered them, "The people of this present age marry and are given in marriage. But those who are considered worthy to reach that age and to experience the resurrection from the dead will neither marry nor be given in marriage. They cannot die anymore, because they are like the angels. They are children of God, since they are children of the resurrection. As for the fact that the dead are raised, even Moses showed this at the burning bush when he called the Lord 'the God of Abraham, the God of Isaac, and the God of Jacob.' God is not the God of the dead but of the living, for all are alive to Him."

20:27-38. And certain Sadducees drew near, who say there is no resurrection; and they asked Him, saying, Teacher, Moses wrote to us, that if any man's brother die having a wife, and he die without children, that his brother shall take his wife, and raise up seed to his brother. There were therefore seven brethren, and the first took a wife, and died without children. And the second and the third took her; and in like manner also the seven: and they died, and left no children. And afterwards the woman died also. Therefore at the resurrection whose wife of them will she be? for the seven had her to wife. And Jesus said to them, The children of this world marry, and are married: but they who have been accounted worthy to attain to that world, and the resurrection from the dead, neither marry nor are married; for neither can they die any more; for they are equal with the angels, and are the children of God, in that they are the children of the resurrection. But that the dead rise, even Moses indicated at the bush, saying, The Lord the God of Abraham, and the God of Isaac, and the God of Jacob: but God is not of the dead, but of the living: for all live to Him.

Ignorance is constantly, so to speak, accompanied by recklessness, and drives people to attach great importance to their miserable delusions. Those who suffer from this condition think highly of themselves and imagine they possess knowledge that no one can challenge. It seems they forget Solomon, who says, "Be not wise in your own eyes"—that is, according to your own individual judgment alone—and also that "wisdom not put to the test goes astray." We do not necessarily hold true opinions about every single teaching we believe, but often we stray from the right path, make mistakes, and fall into what is wrong. But I think it is right to exercise impartial and unbiased judgment, not made reckless by passion, and to love the truth and eagerly pursue it.

IGNORANCE is constantly, so to speak, accompanied by rashness, and leads men on to attach great importance to their wretched fancies; and thus those who are the victims of this malady entertain a great idea of themselves, and imagine themselves possessed of such knowledge as no man can gainsay. For they forget, as it seems, Solomon, who says, "Be not wise in your own eyes," that is, according to your own single judgment: and again, that "wisdom not put to the proof goes astray." For we do not necessarily possess true opinions upon every individual doctrine that we hold, but often perhaps abandoning the right path, we err, and fall into that which is not fitting. But I think it right, that exercising an impartial and unprejudiced judgment, and not rendered rash by passion, we should love the truth, and eagerly pursue it.

But the foolish Sadducees paid no attention to such considerations. They were a sect among the Jews, and Luke has explained to us in the Acts of the Apostles what they believed about the resurrection of the dead, writing as follows: "For the Sadducees say that there is no resurrection, neither angel, nor spirit, but the Pharisees confess all." So they approached Christ our common Savior, who is the Life and Resurrection, and tried to disprove the resurrection. Being contemptuous and unbelieving men, they invented a story full of ignorance, and through a series of ridiculous arguments they wickedly tried to destroy the hope of the whole world. For we affirm that the hope of the whole world is the resurrection from the dead, of which Christ was the firstborn and firstfruits. Therefore the wise Paul also, making our resurrection depend on his, says, "If the dead do not rise, neither did Christ rise," and then adds, as if pressing the opposite argument to its conclusion, "But if Christ rose from the dead, how can some among you say that there is no resurrection from the dead?" Those who said this were the Sadducees, of whom we are now speaking.

But the foolish Sadducees had no great regard for such considerations. They were a sect of the Jews, and what was the nature of the opinion which they entertained concerning the resurrection of the dead, Luke has explained to us in the Acts of the Apostles, thus writing, "For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess all." They draw near therefore to Christ our common Saviour, Who is the Life and Resurrection, and endeavour to disprove the resurrection: and being men contemptuous and unbelieving, they invent a story replete with ignorance, and by a string of frigid suppositions wickedly endeavour violently to shake into nothingness the hope of the whole world. For we affirm, that the hope of the whole world is the resurrection from the dead, of whom Christ was the first-born and first-fruits: and therefore the wise Paul also, making our resurrection to depend upon His, says, "If the dead rise not, neither did Christ rise:" and again adds thereto, as if urging the converse thought to its conclusion, "But if Christ rose from the dead, how say some among you that there is no resurrection from the dead?" And those who said this were the Sadducees, of whom we are now speaking.

Let us examine this foolish story they invented. They said there were seven brothers who married one woman in succession, as required by the law of Moses, and she died childless. At the resurrection, then, whose wife will she be? The question itself was senseless, and did not agree with the inspired Scriptures at all. Our Savior's answer fully proves how foolish their story was and makes us reject both their fiction and the idea behind it.

But let us examine, if you will, this senseless fiction of their framing. They say then that there were seven brethren, who successively became the husbands of one wife, according to the requirements of the law of Moses; and she died without children: at the resurrection therefore whose wife will she be? The enquiry however was but a senseless one, nor did the question at all accord with the inspired Scriptures: and the answer of our Saviour amply suffices to prove the folly of their narrative, and make us reject both their fiction, and the idea upon which it was founded.

Still, I think it right to convict them plainly of foolishly resisting the inspired Scriptures, and to show that they completely mistook the meaning of what the sacred writings teach. Come, let us see what the company of the holy prophets has spoken to us on this point, and what declarations the Lord of hosts has made through them. He said of those who sleep, "I will deliver them from the hand of the grave; I will redeem them from death: Where is your condemnation, O death? O grave, where is your sting?" Now the blessed Paul has taught us what is meant by the condemnation of death and by its sting, saying, "But the sting of death is sin, and the strength of sin is the law." For he compares death to a scorpion, whose sting is sin, for by its poison it kills the soul. And he says the law was the strength of sin, for he himself again protests elsewhere, saying, "I had not known sin but by the law," for "where there is no law, there is no transgression of the law." For this reason Christ has removed those who believe in Him from the jurisdiction of the law that condemns, and has also abolished the sting of death, even sin. And sin being taken away, death, as a necessary consequence, departed with it, for it was from sin and because of sin that death came into the world.

Still I think it right to convict them plainly of foolishly resisting the inspired Scriptures, and to show that they completely mistook the sense of what the sacred writings teach. For come and let us see what the company of the holy prophets has spoken to us upon this point, and what are the declarations which the Lord of hosts has made by their means. He said therefore of those that sleep, "I will deliver them from the hand of the grave; I will redeem them from death: Where is your condemnation, O death? O grave, where is your sting?" Now what is meant by the condemnation of death, and by its sting also, the blessed Paul has taught us, saying, "But the sting of death is sin: and the strength of sin is the law." For he compares death to a scorpion, the sting of which is sin: for by its poison it slays the soul. And the law, he says, was the strength of sin: for so he himself again elsewhere protests, saying, "I had not known sin but by the law:" "for where there is no law, there is no transgression of the law." For this reason Christ has removed those who believe in Him from the jurisdiction of the law that condemns: and has also abolished the sting of death, even sin: and sin being taken away, death, as a necessary consequence, departed with it; for it was from it, and because of it, that death came into the world.

Since God gives the promise, "I will deliver them from the hand of the grave, and from death I will redeem them," the blessed prophets also agree with the decrees from on high. They speak to us "not of their own heart, nor of the will of man, but from the mouth of God," as it is written, because it is the Holy Spirit speaking within them who declares on every matter what God's sentence is, and his almighty and unchangeable will. The prophet Isaiah has therefore said to us, "Your dead men shall arise: and those in the graves shall be raised; and they who are in the earth shall rejoice: for the dew from You is healing to them." By the dew I think he means the life-giving power of the Holy Spirit, and that influence which destroys death, as being that of God and of life.

As God therefore gives the promise, "I will deliver them from the hand of the grave, and from death I will redeem them;" so the blessed prophets also accord with the decrees from on high: for they speak to us, "not of their own heart, nor of the will of man, but from the mouth of God," as it is written; inasmuch as it is the Holy Spirit which speaking within them declares upon every matter, what is the sentence of God, and His almighty and unalterable will. The prophet Isaiah therefore has said to us, "Your dead men shall arise: and those in the graves shall be raised; and they who are in the earth shall rejoice: for the dew from You is healing to them." And by the dew I imagine he means the life-giving power of the Holy Spirit, and that influence which abolishes death, as being that of God and of life.

The blessed David also says somewhere in the Psalms about all those on earth, "You take away their spirit, and they die, and return to their dust: You send Your Spirit, and they are created, and You renew the face of the earth." Do you hear that the working and life-giving grace of the Holy Spirit will renew the face of the earth? By its face is meant its beauty, and the beauty of human nature is rightly understood to be incorruption. "For it is sown in corruption, it is raised in incorruption; it is sown in weakness, it is raised in power; it is sown in dishonor, it is raised in glory," as it says. The prophet Isaiah also assures us that death, which entered because of sin, does not keep its power over the inhabitants of the earth forever, but is abolished by the resurrection of Christ from the dead, who renews the universe and refashions it to what it was in the beginning—"for God created all things for incorruption," as it is written. Isaiah says, "He has swallowed up death, having grown mighty: and God shall again take away all weeping from every face; He shall remove the reproach of the people from the whole earth." By the reproach of the people he means sin, and when this has been taken away, death is also extinguished along with it, and corruption departs. By bringing this to an end, He removes everyone's weeping, and lamentation is also silenced, for from then on there is no longer any cause for people to weep and lament.

And the blessed David also somewhere in the Psalms says of all those upon earth, "You take away their spirit, and they die, and return to their dust: You send Your Spirit, and they are created, and You renew the face of the earth." Do you hear that the working and life-giving grace of the Holy Spirit will renew the face of the earth? And by its face is meant its beauty; and the beauty of human nature is justly understood to be incorruption. "For it is sown, it says, in corruption, it is raised in incorruption; it is sown in weakness, it is raised in power; it is sown in dishonour, it is raised in glory." For the prophet Isaiah again assures us that death which entered in because of sin does not retain its power over the dwellers upon earth for ever, but is abolished by the resurrection from the dead of Christ, Who renews the universe, and refashions it to that which it was at the beginning—-" for God created all things for incorruption," as it is written; for he says, "He has swallowed up death, having waxed mighty: and God shall again take away all weeping from every countenance; He shall remove the reproach of the people from the whole earth." Now sin is what he calls the reproach of the people, and when this has been taken away, death also is extinguished with it, and corruption departs from the midst: and by having brought it to an end, He removes every one's weeping; and lamentation also is put to silence; for henceforth there is no more cause for men to weep and lament.

And so much for our own argument refuting the unbelief of the Jews. But let us also see what Christ said to them: "The children of this world," He says—that is, those who lead worldly, fleshly lives full of bodily desire for the purpose of having children—"marry and are given in marriage." But those who have maintained an honorable and chosen life, full of every excellence, and have therefore been counted worthy of attaining a glorious and marvelous resurrection, will necessarily be raised far above the life that people lead in this world. For they will live as befits saints who have already been brought near to God. "For they are equal to the angels and are the children of God." Since all fleshly desire is taken away and no place whatever is left in them for bodily pleasure, they resemble the holy angels, fulfilling a spiritual service rather than a material one, such as befits holy spirits. And at the same time they are counted worthy of a glory like that which the angels enjoy.

And thus much for our own argument in refutation of the infidelity of the Jews: but let us see also what Christ said to them: "The children indeed of this world," He says, those, that is, who lead worldly carnal lives, full of fleshly lust, for the procreation of children "marry and are married:" but those who have maintained an honourable and elect life, full of all excellence, and have therefore been accounted worthy of attaining to a glorious and marvellous resurrection, will be necessarily raised far above the life which men lead in this world; for they will live as becomes saints, who already have been brought near to God. "For they are equal with the angels, and are the children of God." As therefore all fleshly lust is taken away, and no place whatsoever is left in them for bodily pleasure, they resemble the holy angels, fulfilling a spiritual and not a material service, such as becomes holy spirits; and are at the same time counted worthy of a glory such as that which the angels enjoy.

The Savior also exposed the great ignorance of the Sadducees by pointing to their own chief teacher Moses, who understood the resurrection of the dead well and clearly. For Moses, He says, has shown us God saying at the burning bush, "I am the God of Abraham, and the God of Isaac, and the God of Jacob." But whose God is He if, according to their argument, these men have stopped living? For He is the God of the living, and therefore they will certainly and completely rise when His almighty right hand brings them to that point—and not only them, but also all who are on the earth.

But the Saviour also demonstrated the great ignorance of the Sadducees, by bringing forward their own hierophant Moses, as well and clearly acquainted with the resurrection of the dead. For he has set before us God, He says, as saying in the bush, "I am the God of Abraham, and the God of Isaac, and the God of Jacob." But of whom is He God, if, according to their argument, these have ceased to live? for He is the God of the living: and therefore certainly and altogether they will rise, when His almighty right hand brings them thereunto; and not them only, but also all who are upon the earth.

Not believing that this will happen might be expected from the ignorance of the Sadducees, but it is completely unworthy of those who love Christ. For we believe in Him who says, "I am the Resurrection and the Life." He will raise the dead "suddenly, in the twinkling of an eye, at the last trump. For it shall resound, and the dead in Christ shall rise incorruptible, and we shall be changed." For Christ, our common Savior, will transfer us to incorruption, to glory, and to an incorruptible life. Through Him and with Him, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

And for men not to believe that this will happen, is worthy perhaps of the ignorance of the Sadducees; but altogether unworthy of those who love Christ. For we believe in Him who says, "I am the Resurrection and the Life." For He will raise the dead, "suddenly, in the twinkling of an eye, at the last trump. For it shall resound, and the dead in Christ shall rise incorruptible, and we shall be changed." For Christ, our common Saviour, shall transfer us to incorruption, and to glory, and to a life incorruptible: by Whom and with Whom, to God the Father, be praise and dominion, with the Holy Spirit, for over and ever. Amen.

Jesus said to them, "How can they say that the Christ is David's son? For David himself says in the book of Psalms, 'The Lord said to my Lord, Sit at my right hand until I make your enemies a footstool under your feet.' David therefore calls him Lord, so how is he his son?" Then, while all the people were listening, he said to his disciples, "Beware of the scribes, who like to walk around in long robes and love to be greeted in the marketplaces, and who want the best seats in the synagogues and the places of honor at banquets. They devour widows' houses and make long prayers for show. These will receive the most severe condemnation."

20:41-47. And He said to them. How say they of Christ that He is David's Son? For David himself says in the book of Psalms, The Lord said to my Lord, Sit You on My right hand until I place Your enemies as a footstool under Your feet. David therefore calls Him Lord; and how is He his Son? And in the hearing of all the people, He said to His disciples, Beware of the scribes, who desire to walk in stoles, and love greetings in the marketplaces, and the foremost seats in the synagogues, and the highest part of the couches at feasts: who devour widows' houses, and in pretence prolong their prayers: these shall receive more abundant condemnation.

Those who love instruction and are eager to hear joyfully receive the profitable word of God and store it in the treasure-house of their heart as the seed of life. And what results from their doing so? The divine light rises upon them, and they gain a correct and unerring knowledge of the sacred doctrines. And this brings them to life, as the Son Himself teaches us when He says to God the Father in heaven, "And this is life eternal, to know You the only true God, and Jesus Christ Whom You have sent."

THOSE who love instruction and are fond of hearing receive with joy the profitable word of God, and store it up in the treasure-house of their heart as the seed of life. And what is. the result of their so doing? The divine light rises upon them, and they gain a correct and unerring knowledge of the sacred doctrines. And this quickens them to life, as the Son Himself teaches us, where He says to God the Father in heaven, "And this is life eternal, to know You the only true God, and Jesus Christ Whom You have sent."

See then, I say, see Him who gives us all wisdom and understanding—Christ himself—trying to plant this great and invaluable blessing first of all in those who were the leaders of the Jews, namely the scribes and Pharisees. For it was right, since they were the pastors and teachers and governors of the people, that His mystery should not be hidden from them—that very mystery which the law of Moses had proclaimed long ago, depicting it through type and shadow in many ways, and which the great and glorious company of the holy prophets had also preached. For this is why Christ is called "the accomplishment of the law and the prophets."

See therefore, I say, see Him Who is the Giver to us of all wisdom and understanding, even Christ, endeavouring to implant this great and invaluable blessing in those first of all who were the chiefs of the Jews, the scribes, I mean, and Pharisees. For it was right, as they were the pastors and teachers and governors of the people, that His mystery should not he hidden from them: even that which the law of Moses had proclaimed of old, delineating it by type and shadow in manifold ways; and which the great and glorious company also of the holy prophets had preached. For it is for this reason that Christ is called "the accomplishment of the law and the prophets."

The Savior therefore asked them, saying, "How do they say that Christ is David's Son? For David himself says in the book of Psalms, 'The Lord said to my Lord, Sit at My right hand, until I make Your enemies a footstool under Your feet.' David therefore calls Him Lord, so how is He his son?" The beginning of understanding is faith, for "if," He says, "you will not believe, neither can you understand." But the careful examination of important truths also leads to salvation. It is agreed, then, that Emmanuel is both the Son and the Lord of David. But if anyone wants to learn how to understand this, he must certainly turn to the precise and blameless examination of His mystery, which was "kept in silence from the foundation of the world, but has been revealed in the latter ages of the world."

The Saviour therefore asked them, saying, "How say they of Christ that He is David's Son? For David himself says in the book of Psalms, The Lord said to my Lord, Sit You on My right hand, until I place Your enemies as a footstool under Your feet. David therefore calls Him Lord: and how is He his son?" The beginning of understanding is faith: "for if, He says, you will not believe, neither can you understand:" but the examination also of important truths tends to salvation. Confessedly then Emanuel is both the Son and the Lord of David: but if any one would learn in what manner he is to understand this, he must certainly betake himself to the exact and blameless examination of His mystery, which was "kept in silence indeed from the foundation of the world, but has been revealed in the latter ages of the world."

The Pharisees gave no answer to Christ's question, and they did this in malice, or rather to their own harm, so that being challenged by His inquiry, the word of salvation would not shine forth in them. They did not want to know the truth, but sinfully seizing the Lord's inheritance for themselves, they denied the heir, or rather wickedly killed Him. Out of love of power, greed for money, and for their shameful profits, they rejected the faith. On one occasion they even stoned Him with stones, and when asked why they were being violent, they foolishly said, "We do not stone You for a good work, but for blasphemy: because You being a man make Yourself God." And on another occasion they called Him a Samaritan, a drunkard, and a winebibber, and the carpenter's son, meaning that He was a lowly person, born of lowly parents. Nor should you really be surprised at this, when they even dared to accuse His birth in the flesh from the holy virgin, saying, darkly and bitterly, "We are not born of harlotry."

The Pharisees however gave no answer to Christ's question: and this they did in malice, or rather against their own selves, lest being pricked by the enquiry, the word of salvation should shine forth in them. For they did not wish to know the truth, but sinfully seizing for themselves the Lord's inheritance, they denied the heir, or rather wickedly slew Him. For from love of rule, and greed of lucre, and for their base gains, they rejected the faith. For once indeed they even stoned Him with stones, and when asked the reason of their violence, they foolishly said, "For a good work we stone You not, but for blasphemy: because that You being a man make Yourself God." And on another occasion they called Him a Samaritan, a drunkard, and a winebibber, and the carpenter's son, meaning that He was an ignoble person, and born of ignoble parents. Nor verily canst you wonder at this, when they ventured even to accuse His birth in the flesh of the holy virgin, saying, darkly and bitterly, "We are not born of harlotry."

To remove from them the habit of thinking and speaking of Him in a degrading and contemptuous way, He asked them, "How do they say that Christ is David's Son?" But they, as I have already noted, were silent out of malicious motives, and by this condemned themselves as unworthy of eternal life and of the knowledge of the truth.

To remove therefore from them the habit of thinking and speaking of Him in a derogatory and contemptuous manner, He asked them, saying, "How say they that Christ is David's Son?" But they, as I have already remarked, were silent from malicious motives, and thereby condemned themselves as unworthy of eternal life, and of the knowledge of the truth.

We too will ask the later-day Pharisees a similar question: Let those who deny that He who was born of the holy virgin is truly Son of God the Father and Himself also God, and who divide the one Christ into two sons—let them explain to us how David's son is his Lord, and that not merely in terms of human lordship but divine. For to sit at the right hand of the Father is the guarantee and pledge of supreme glory. Those who share the same throne are also equal in dignity, and those who are crowned with equal honors are of course understood to be equal in nature. But to sit beside God can mean nothing other than sovereign authority, and the throne shows us that He possesses empire over everything and supremacy by right of His ousia. How then is the Son of David David's Lord, and also seated at the right hand of God the Father and on the throne of Deity? Is it not entirely according to the unerring word of the mystery that the Word, being God and sprung from the very ousia of God the Father and being in His likeness and on an equality with Him, became flesh—that is, man—perfectly, and yet without departing from the incomparable excellence of the divine dignities, continuing rather in that state in which He had always been, and still being God though He had become flesh and in form like us? He is David's Lord therefore according to what belongs to His divine glory and nature and sovereignty, but his son according to the flesh.¹

And we too will put to the Pharisees of later days a similar question: Let them, who deny that He Who was born of the holy virgin is very Son of God the Father, and Himself also God, and divide the one Christ into two sons; let them, I say, explain to us, in what manner David's son is his Lord, and that not so much with regard to human lordship as divine. For to sit at all at the right hand of the Father is the assurance and pledge of supreme glory. For those who share the same throne are equal also in dignity: and those who are crowned with equal honours are understood of course to be equal in nature. But to sit by God can signify nothing else than sovereign authority, and the throne declares to us that He possesses empire over every thing, and supremacy by right of His substance. How therefore is the Son of David David's Lord, and seated also at the right hand of God the Father, and on the throne of Deity? Or is it not altogether according to the unerring word of the mystery, that the Word being God, and sprung from the very substance of God the Father, and being in His likeness and on an equality with Him, became flesh, that is, man, perfectly, and yet without departing from the incomparable excellence of the divine dignities, continuing rather in that estate in which He had ever been, and still being God, though He had become flesh and in form like to us. He is David's Lord therefore according to that which belongs to His divine glory and nature and sovereignty: but his son according to the flesh.¹

It was therefore the duty—yes, the duty—of the Jewish leaders, since they prided themselves so much on their knowledge of the divine laws, not to overlook the words of the holy prophets. For the blessed Isaiah says, "Behold, a virgin shall conceive and bear a Son, and they shall call His name Emmanuel," which when translated means "God with us." But the Word was with us as God when He took our likeness and did not despise the lowly condition of humanity, so that He might save everyone under heaven. And it is also written, "And you Bethlehem, the house of Ephrata, are small to be among the thousands of Judah; out of you shall He come forth for Me Who shall be the Head of Israel." For Bethlehem was indeed small, and compared to the overall population of the Jews, its inhabitants were very few. Yet from it came forth Christ, having been born there of the holy virgin—not as one subject to the shadows of the law, but rather as ruler over both the law and the prophets.

It was the duty therefore, the duty, I say, of the chiefs of the Jews, as they prided themselves so much upon their knowledge of the divine laws, not to let the words of the holy prophets escape their notice. For the blessed Isaiah says, "Behold, a virgin shall conceive and bear a Son: and they shall call His name Emmanuel, which being interpreted is, God with us." But the Word was with us as God, when He took our likeness, and despised not the low estate of human kind, in order that He might save all beneath the heaven. And it is written again, "And you Bethlehem, the house of Ephrata, are small to be among the thousands of Judah: out of you shall He come forth for Me Who shall be the Head of Israel." For Bethlehem was indeed small, and in comparison with the general populousness of the Jews, its inhabitants were very few; yet from it came forth Christ, as having been born in it of the holy virgin: not as one subject to the shadows of the law, but rather as ruler both over the law and the prophets.

We therefore do not follow the ignorance or the novel foolishness of men's empty talk, so that we do not fall with them into a corrupted mind. Instead, we join ourselves to the pure teachings of the holy apostles and evangelists, who everywhere demonstrate that Christ the Savior of all is both the Son and the Lord of David at the same time, in the way we have already explained.

We therefore follow neither the ignorance nor the newness of the foolish talking of men, lest with them we fall into a reprobate mind: but join ourselves rather to the pure teachings of the holy apostles and evangelists, who every where show that Christ the Saviour of all is at once both the Son and the Lord of David, in the manner we have already described.

There is therefore one Lord, one faith, one baptism. One Lord has purchased us, not with perishable things like silver or gold, but rather with His own blood, as it is written, so that we may serve Him, and through Him and with Him serve the Father. For in Him and through Him we have access to the Father.

"There is therefore one Lord, one faith, one baptism:" one Lord has purchased us, "not with corruptible things, with silver or with gold, but with His own blood rather," as it is written, in order that we may serve Him, and by and with Him the Father. For in Him and by Him we have an access (to the Father).

But, as I said, the rulers of the Jews had no regard whatsoever for the truth. If anyone wants to learn the reason for their stubborn refusal to be taught, I will explain it. They were determined not to give up their inborn love of praise, nor to abandon their cursed greed for money. For the Savior Himself once rebuked them, saying, "How can you believe, who receive glory from one another, and do not seek the glory that comes from the one God?" For they should have desired the glory that comes from God, rather than that of men, which lasts only a short time and vanishes away like a dream.

But, as I said, the rulers of the Jews had no regard whatsoever for the truth: and if any one would learn the reason of their obdurate dislike of instruction, he shall hear it from me. It was their determination not to depart from their inbred love of praise, nor to abandon their accursed lust of lucre. For the Saviour Himself once rebuked them, saying; "How can you believe, who receive glory one of another, and wish not for the glory that comes from the one God?" For it was their duty to desire the glory which comes from God, rather than that of men, which is but for a time, and like a dream vanishes away.

So to keep the company of the holy disciples free from such disgraceful faults, He usefully testifies, saying, "Beware of the Scribes and Pharisees"—that is, do not expose yourselves to become prey to their vices, and do not share in their disregard for God. For what was their habit? They walked through the streets beautifully dressed, dragging along with them a pompous dignity, trying to catch the praises of those who saw them. And though they were wicked and their hearts full of all wickedness, they falsely took on the reputation of piety. With a gravity of manner not based on reality, they carefully drew out their speaking in their prayers, perhaps supposing that unless they used many words, God would not know what they were asking for. But the Saviour of all did not allow His worshippers to act so shamefully, saying, "When you pray, do not babble as the heathen do, for they think they will be heard because of their many words." Instead, He commanded them to be humble and not lovers of boasting, not to pay attention to the desire for vain glory, but rather to seek the honor that comes from above, from God. In such people He places the knowledge of His mystery. Such people He appoints as instructors of others, since they possess an exact and blameless knowledge of the sacred doctrines. Such people He enables to know how David's Son is also David's Lord. With them we also will place ourselves, as God the Father illuminates us with divine light in Christ, through Whom and with Whom, to God the Father, be praise and dominion, with the Holy Spirit, forever and ever, Amen.

Usefully therefore, that He may keep the company of the holy disciples free from faults so disgraceful, He testifies, saying, "Beware of the Scribes and Pharisees;" that is, expose not yourselves to be the prey of their vices, nor be you partakers of their disregard of God. For what was their custom? To walk in the streets beautifully attired, dragging with them a pompous dignity, to catch thereby the praises of those who saw them. And while they were wicked, and their heart full of all improbity, they falsely assumed to themselves the reputation of piety: and with a gravity of manners not founded on reality, they diligently lengthened out their speaking in their prayers, supposing perchance that unless they expended many words, God would not know what their requests were. But the Saviour of all did not permit His worshippers to act so shamefully, saying, "When you pray, babble not as the heathen do: for they think that they shall be heard for their much speaking:" but He commanded them to be humble, and not lovers of boasting, nor to pay any regard to the desire of vain glory, but rather to seek the honour that comes from above, from God. In such He deposits the knowledge of His mystery: such He appoints instructors of others, as possessing an exact and blameless knowledge of the sacred doctrines: such He makes to know how David's Son is also David's Lord: with whom we also will range ourselves, God the Father illuminating us with divine light in Christ: by Whom and with Whom, to God the Father, be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

As Jesus watched, He saw the rich people putting their gifts into the treasury, and He also saw a poor widow who put in two small coins. He said, "I tell you the truth, this poor widow has put in more than all of them. For they all gave out of their abundance to the offerings, but she gave out of her poverty all the resources she had."

21:1-4. And as He looked He saw the rich casting their gifts into the treasury: and He saw also a certain poor widow who cast in thither two farthings: and He said, Of a truth I say to you, that this poor widow has cast in more than they all. For they all of their superabundance have cast in to the offerings; but she of her want has cast in all the substance that she had.

Today a scene of godliness opens before us, with Christ as the one presenting the contest, who by righteous judgment assigns honors to those called to compete. And those whom this contest brings forward and presents for our admiration are not harp players, nor skilled wrestlers, nor those accustomed to winning glory through the melodious sounds of flutes, but rather those whom the Savior of all considers worthy of his attention because he loves virtue. Of these, the most honored group, preferred above all others, are those who show kindness and mercy, and of whom the Savior himself testifies, saying, "Blessed are the merciful, for they shall receive mercy."

TO-DAY opens to us the sight of a spectacle of piety, with Christ as the exhibitor of the games, Who by just decree distributes the honours to those who are called to the course. And the men whom these games bring forward and offer to our admiration, are neither trillers of harps, nor skilful wrestlers, nor again such as are accustomed to gain glory by the tuneful sounds of pipes; but such rather as the Saviour of all deigns to regard because He loves virtue: and of these the most honoured class, preferred before all others, are those who are kind and merciful, and of whom the Saviour Himself bears witness, saying, "Blessed are the merciful: for upon them shall be shown mercy."

These Christ watches as they place their offerings into the treasury, for this is what we have heard the holy evangelist declare to us here. But what mouth will be sufficient for those who would praise God above all! Scripture says, "The praise of the Lord conceals the word." For it is impossible to worthily praise His surpassing gentleness and the greatness of His incomparable love for humanity. He counts as offerings and takes to Himself what we do for the brothers and sisters who are afflicted by poverty. For He has said, "Truly I say to you, whatever you have done to one of these little ones, you have done it to Me." And it is written that "whoever is charitable to the poor lends to the Lord." At this, one of the saints very beautifully expressed his wonder, saying somewhere to us, or rather to all the sons of men: "For in that you are righteous, what will you give Him? Or what will He receive at your hand? Your wickedness is to the man who is your equal, and your righteousness to the son of man." Our deeds then are indeed done, as I said, to those who are our fellow humans and brothers, but God takes it to Himself because He loves humanity, and He counts it as spiritual fruitfulness so that He may have an occasion to show mercy upon those who habitually act this way, and may free them from all sin. For it is written that mercy triumphs over judgment.

These Christ watches as they cast their offerings into the treasury: for so we have heard the holy evangelist here declaring to us. But what mouth will suffice for those who would praise God over all! "The praise of the Lord, as Scripture says, conceals the word." For it is impossible worthily to praise His surpassing gentleness, and the greatness of His incomparable love to mankind. He counts as offerings, and takes to Himself, what we do for the brethren who are grieved by poverty. For He has said, "Verily I say to you, that whatsoever you have done to one of these little ones, you have done it to Me." And it is written, that "he that is charitable to the poor lends to the Lord." At this one of the saints very beautifully expressed his admiration, thus saying somewhere to us, or rather to all the sons of men; "For in that you are righteous, what will you give Him? Or what will He receive at your hand? Your wickedness is to the man that is your equal: and your righteousness to the son of man." Our deeds then are indeed done, as I said, to those who are our fellows and brethren, but God takes it to Himself, because He is loving to man, and counts it as spiritual fruitfulness, in order that He may have an occasion of showing mercy upon those who habitually thus act, and may free them from all sin. For it is written, that mercy glories against judgment."

Let us watch, if you please, the contest of mercy and see what it is like, and to whom the Savior chiefly gives His praise by His holy and divine decree. Some of the rich drew near, bringing the appointed gifts and casting their offerings into the treasury. Because they possessed great wealth and ample riches, the gifts that each one offered were, as is likely, large in themselves—and yet, on the other hand, small and not in proportion to what the givers could afford. After them came a woman oppressed by hard and unbearable poverty, whose whole hope of survival lay in the kindness of compassionate people, and who by scraps barely and laboriously gathered a scant and miserable provision, hardly sufficient for the day. And finally, she offered two small coins, for it was not possible for her to give more. Rather, she had stripped herself of all that she had and was leaving the sacred courts with empty hands. What a wonderful deed! She who constantly asked for alms from others lends to God, making even poverty itself fruitful to His honor. She therefore defeats the rest and by a just sentence is crowned by God.

Let us then watch, if you please, the contest of the merciful, and see what is its nature, and to whom the Saviour chiefly assigns His praises by His holy and godlike decree. Some of the rich then drew near, bringing the appointed gifts, and casting their offerings into the treasury: and as being possessed of great wealth, and ample riches, the gifts that each one offered were, as is likely, in themselves large: and yet, on the other hand, small, and not in proportion to the offerers' means. And so after them there came in a woman oppressed by hard and unendurable poverty, and whose whole hope of sustenance lay in the kindness of the compassionate, and who by scraps scarcely and laboriously gathered a scant and miserable provision, barely sufficient for the day. And finally, she offered two farthings: for it was not possible for her to bestow more, but rather, so to speak, she had stripped herself of all that she had, and was leaving the sacred courts with empty hands. Wonderful deed! She who constantly asked alms of others, lends to God, making even poverty itself fruitful to His honour. She therefore vanquishes the rest, and by a just sentence is crowned by God.

But this may perhaps trouble some of the rich, so we will address a few words to them. You take pleasure, O rich man, in the abundance of your possessions: your property is more fertile than your needs require. You harvest fields and districts: you have numerous and extensive vineyards, and orchards loaded with tasteless delicacies: winepresses, and granaries, and an excessive abundance of livestock: a house beautifully constructed at great expense, and plentiful stores within it; garments woven in various colors: and finally you offer not so much in proportion to your means, as merely that which when you give it, you will never miss—out of great abundance, a little. The woman offered two farthings, but she possessed nothing more than what she offered: she had nothing left: with empty hand, but a hand generous with the little she possessed, she went away from the treasury. Did she not therefore justly carry off the crown? Did not the decree of superiority fall to her by a holy judgment? Did she not surpass your generosity, at least in regard to her readiness?²

But this perchance may vex some among the rich: and therefore we will address a few remarks to them. You delight, O rich man, in the abundance of your possessions: your portion is fertile beyond what your necessities require. You reap fields and districts: you have numerous and broad vineyards, and orchards laden with flavourless delicacies: winepresses, and granaries, and an excessive abundance of cattle: a house beautifully built at great expense, and plentiful stores therein; garments woven in divers colours: and finally you offer not so much in proportion to your means, as merely that which when you givest, you will never miss:—-out of great abundance, a little. The woman offered two farthings: but she possessed nothing more than what she offered: she had nothing left: with empty hand, but a hand bountiful of the little she possessed, she went away from the treasury. Did she not therefore justly carry off the crown? Did not the decree of superiority befall her by a holy judgment? Did she not surpass your bountifulness, in regard at least of her readiness?²

Something like this is what the wise Paul also writes: "For if the will is ready, a person is accepted according to what he has, and not according to what he has not." Not only may the rich man find favor with God by offering fruit to the brothers—for the Savior of all will accept his sacrifice—but even someone who possesses very little may also find favor by offering his little, and he will suffer no loss because of this. For the all-knowing God will praise his readiness, accept his intention, and make him equal with the rich—or rather, will crown him with more distinguished honor.

Something of this sort the wise Paul also writes; "For if the will be ready, a man is accepted according to that he has, and not according to that he has not." Not only may the rich man obtain favour with God by offering fruit to the brethren:—-for the Saviour of all will accept his sacrifice:—-but even he who possesses but very little may also obtain favour by offering his little; nor will he suffer any loss on this account. For the Omniscient will praise his readiness, and accept his intention, and make him equal with the rich: or rather, will crown him with more distinguished honour.

This passage also deserves our attention and admiration: crowds were going up to the temple, and some were offering fattened oxen, some sheep, frankincense, and other things required for the proper performance of the sacrifices commanded by the law. But the Savior's gaze was not focused on these as much as on those who were giving their offerings to the treasury—that is, on those who were kind and generous. For He accepts the sweet fragrance of spiritual worship, but turns His eyes away from what is done in types and shadows. He knew that types do not bring benefit and that the shadow is weak. Therefore He honors charity toward the poor. Knowing this, one of the holy apostles wrote that a pure and undefiled sacrifice before God the Father is this: to visit the fatherless and widows in their affliction, and for a person to keep himself unstained from the world.

And this further deserves both our regard and admiration: that multitudes were going up to the temple, some of whom were offering fatted oxen; and some sheep; and frankincense, and other things besides, indispensable for the duo performance of the sacrifices commanded by the law: but the Saviour's look was not fixed upon these so much as upon those who were making their offerings to the treasury: on those, that is, who were kind and charitable. For He accepts the sweet savour of the spiritual service, but turns away His eyes from what is done in types and shadows. For He knew that types profit not, and that the shadow is weak. He therefore honours charity to the poor; and knowing this, one of the holy apostles wrote; "that a pure and undefiled sacrifice before God the Father is this; to visit the fatherless and widows in their afflictions, and that a man should keep himself unspotted from the world."

We also find that the commandment given by Moses urges us to love the poor and stirs us to charity. For it was not one God who long ago appointed the commandment through Moses and another who set before us the way of Gospel conduct. Rather, it was one and the same God, since He does not change. For through one of the holy prophets He said, "I who speak to you am near." He therefore spoke in this way through Moses: "But if there is among you a poor man of your brothers in one of your cities in the land which the Lord your God gives you, you shall not turn away your heart, nor shut your hand from your brother who is in need. You shall open your hands wide to him; lend him readily whatever he needs, and according to what he lacks." You hear him call their almsgiving a loan, for it is God who receives and repays it, not with equal measure but rather with overflowing measure. "For good measure," He says, "pressed down and running over, shall they pour into your bosom." And as the very wise Paul says, "God loves a cheerful giver." And that it is right to be compassionate toward the brothers—not stingily, nor out of necessity, but out of love, without favoritism, and with blameless mutual affection—even the law of old made clear by saying, "And you shall not be grieved in your heart when you give to him, for therefore the Lord your God shall bless you in all your works, in whatever you put your hand to." As Paul therefore says, "He who gives, let him do so with generosity; he who holds leadership with diligence; he who shows compassion, with cheerfulness." For love shown to the poor is not unfruitful but is a debt that will be largely repaid.

And we find also that the commandment given by Moses urges us to love for the poor, and arouses us to charity. For it was not one God Who of old appointed the commandment by Moses, and another Who set before us the pathway of Gospel conduct; but rather it was One and the Same, inasmuch as He does not change. For by one of the holy prophets He has said, "I that speak to you am near." He therefore thus spoke by Moses; "But if there be among you a poor man of your brethren in one of your cities in the land which the Lord your God gives you, you shall not turn 2 away your heart, nor shut your hand from your brother that is in need. You shall open your hands wide to him; lend him readily whatsoever he needeth, and according to that which he lacks." You hear him call their almsgiving a loan; for it is God that receives, and requites it, not with equal, but rather with overflowing measure. "For good measure, He says, pressed down, and running over, shall they pour into your bosom." And as the very wise Paul says, "God loves a cheerful giver." And that it is right to be compassionate to the brethren, not niggardly, nor as a matter of necessity, but of love rather without respect of persons, and blameless mutual affection, even the law of old made clear by saying, "And you shall not be grieved in your heart when you give to him: for therefore the Lord your God shall bless you in all your works, in whatsoever you put thereto your hand." As therefore Paul says, "He that gives, (let him do so) with bountifulness: he that holds preeminence with earnestness: he that has compassion, with cheerfulness." For love shown to poverty is not unfruitful, but is a debt that will be largely repaid.

We should therefore be diligent in fulfilling this duty, being fully assured that if we distribute with a generous hand, we will benefit ourselves. For the blessed Paul teaches us this again, saying, "But this—the one who sows sparingly will also reap sparingly, and the one who sows with blessings will also reap in blessings. Let each person give as he has decided in his heart." And as if to cut away any laziness in our good works, he immediately adds these words: "And God is able to make all grace abound in you, so that in everything, always having all sufficiency, you may abound in every good work. As it is written, He has scattered and given to the poor; his righteousness endures forever." For the one who shows mercy to the poor will never be forsaken, but will rather be counted worthy of favor from Christ, the Savior of us all. By Him and with Him, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

We ought therefore to be diligent in fulfilling this duty, as being well assured, that if we distribute with bountiful hand, we shall benefit ourselves: for so the blessed Paul again teaches us. saying, "But this,—-he that sows sparingly shall reap also sparingly: and he that sows with blessings shall also reap in blessings: every man as he is prepared in his heart." And, as if to cut away the slothfulness of our good exertions, immediately he adds these words; "And God is able to make all grace abound in you, that in every thing always possessing every sufficiency you may abound in every good work. As it is written, He has dispersed and given to the poor: his righteousness abides for ever." For he who shows mercy to the poor, shall never be forsaken, but shall be counted worthy rather of indulgence 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.

Some people were speaking about the temple, remarking that it was decorated with beautiful stones and offerings. Jesus said, "As for these things you are looking at, the days will come when not one stone will be left upon another here—every one will be thrown down." They asked Him, "Teacher, when will these things happen, and what will be the sign when these things are about to take place?" But He said, "Watch out! Don't be deceived, for many will come in My name, saying, 'I am He,' and 'The time is near.' Do not follow after them. And when you hear of wars and uprisings, don't be frightened, for these things must happen first, but the end will not come immediately." Then He said to them, "Nation will rise against nation, and kingdom against kingdom. There will be great earthquakes in various places, along with famines and plagues. There will be terrifying events from heaven, and great signs. But before all these things, they will lay their hands on you and persecute you, handing you over to synagogues and prisons, and bringing you before kings and rulers for My name's sake. But this will turn out to be an opportunity for you to bear witness."

21:5-13. And as some spoke of the temple, that it was adorned with goodly stones and offerings, He said; As for these things that you behold, the days will come in which there shall not be left here stone upon stone which shall not be thrown down. And they asked Him, saying, Teacher, when therefore shall these things be, and what is the sign when these things are about to happen? But He said, Look! Be not deceived: for many shall come in My name, saying, That I am He: and the time is near. Go you therefore not after them. And when you have heard of wars and commotions, be not troubled: for these things must first happen; but the end is not immediately. Then said He to them, Nation shall rise against nation, and kingdom against kingdom: great earthquakes shall be in all places, and famines, and pestilences: and terrors from, heaven, and there shall be great signs. But before all these things they shall lay their hands upon you, and persecute you, delivering you up to synagogues and prisons, and bringing you before kings and rulers for My name sake: but this shall prove to you a witnessing.

We have received knowledge of things to come from Christ, for He is the one who "reveals the deep things out of darkness" and knows what is hidden. "In Him are all the treasures of wisdom and the hidden things of knowledge." He changes times and seasons, and reshapes creation back to what it was in the beginning. It was through Him that creation, when it did not yet exist, was brought into being according to the will of God the Father, for He is His living and personal power and wisdom. And through Him it will easily be transformed into something better. As His disciple says, "We expect new heavens and a new earth, and His promises."

FROM Christ we have received the knowledge of things about to happen: for it is even He Who "reveals the deep things out of darkness," and knows those that are hidden: and "in Him are all the treasures of wisdom, and the hidden things of knowledge.'" He changes times and seasons: and refashions the creation to that which it was at the beginning. For it was by His means that when it existed not, it was brought into existence according to the will of God the Father: for He is His living and personal power and wisdom: and again by His means it will easily be changed into that which is better. For as His disciple says, "We expect new heavens, and a new earth, and His promises."

The reason for this digression has been partly the question put to our common Savior Christ about the temple and the things in it, and partly the answer He gave in response. For some of them showed Him the mighty works that were in the temple and the beauty of the offerings, expecting that He would admire the spectacle as they did, even though He is God and heaven is His throne. But He paid, so to speak, no regard whatsoever to these earthly buildings, which are trifling and absolutely nothing compared to the mansions that are above. Dismissing the conversation about them, He turned instead to what was necessary for their benefit. For He warned them in advance that however worthy of admiration they might consider the temple to be, it would nevertheless be destroyed from its foundations at the appointed time, thrown down by the power of the Romans, and all Jerusalem burned with fire, with retribution exacted from Israel for the slaughter of the Lord. For after the Savior's crucifixion, these were the things they suffered.

Now the cause of this digression has been in part the question put to our common Saviour Christ respecting the temple, and the things therein, and partly the answer He made thereto. For some of them showed Him the mighty works that were in the temple, and the beauty of the offerings; expecting that He would admire as they did the spectacle, though He is God, and heaven is His throne. But He deigned, so to speak, no regard whatsoever to these earthly buildings, trifling as they are, and absolutely nothing, compared I mean to the mansions that are above; and dismissing the conversation respecting them, turned Himself rather to that which was necessary for their use. For He forewarned them, that however worthy the temple might be accounted by them of all admiration, yet at its season it would be destroyed from its foundations, being thrown down by the power of the Romans, and all Jerusalem burnt with fire, and retribution exacted of Israel for the slaughter of the Lord. For after the Saviour's crucifixion, such were the things which it was their lot to suffer.

They did not understand the meaning of what was said, but instead thought that the words He spoke referred to the end of the world. Therefore they asked, "When will these things happen? And what is the sign when they are about to take place?" What is Christ's answer? He addresses the question of those who asked Him, and setting aside for now what He was saying about the capture of Jerusalem, He explains what will happen at the end of the world and, so to speak, warns them and declares, saying, "Look! Do not be deceived, for many will come in My Name, saying that I am He, and the time is near. Do not go after them." For before the coming of Christ the Savior of us all from heaven, various false Christs and false prophets will appear before Him, falsely taking on His identity and coming into the world like swirls of smoke rising up from a fire about to burst out. "But do not follow them," He says. For the Only-begotten Word of God agreed to take upon Himself our likeness and to endure birth in the flesh from a woman, so that He might save all under heaven. And this was for Him a self-emptying and a humiliation. For what is the measure of humanity compared with the divine and supreme majesty and glory? Therefore, as One who had humbled Himself to emptiness, He chose to remain unknown, even commanding the holy apostles before His precious cross that they should not reveal Him. For it was necessary that the manner of His dispensation in the flesh should remain hidden, so that by enduring as a man for our sake even the precious cross, He might destroy death and drive Satan away from his tyranny over us all. For, as Paul says, "The wisdom that was in Christ, by which is meant that which is by Christ, none of the rulers of this world knew, for if they had known it, they would not have crucified the Lord of glory." It was necessary therefore that He should remain unknown during the time before His passion, but His second coming from heaven will not happen secretly as His first coming did, but will be glorious and awesome. For He will descend with the holy angels guarding Him, and in the glory of God the Father, to judge the world in righteousness. And therefore He says, "When false Christs and false prophets arise, do not go after them."

They however understood not the meaning of what was said, but rather imagined that the words He spoke referred to the consummation of the world. They asked therefore, "When shall these things be? and what is the sign when they are about to happen? What therefore is Christ's answer? He meets the view of those who put to Him the enquiry, and omitting for the present what He was saying about the capture of Jerusalem, He explains what will happen at the consummation of the world, and, so to speak, warns them and testifies, saying, "Look! Be not deceived: for many shall come in My Name, saying, that I am He, and the time is near. Go you not after them.'" For before the advent of Christ the Saviour of us all from heaven, various false Christs and false prophets will appear preceding Him, falsely assuming to themselves His person, and coming into the world like eddies of smoke springing up from a fire about to break forth. "But follow them not," He says. For the Only-begotten Word of God consented to take upon Him our likeness, and to endure the birth in the flesh of a woman, in order that He might save all under heaven. And this to Him was an emptying of Himself, and a humiliation. For what is the measure of humanity compared with the divine and supreme majesty and glory? As one therefore Who had humbled Himself to emptiness, He deigned to remain unknown, even charging the holy apostles before His precious cross that they should not reveal Him. For it was necessary that the manner of His dispensation in the flesh should remain hid, that by enduring as a man for our sakes even the precious cross, He might abolish death, and drive away Satan from his tyranny over us all. For, as Paul says; "The wisdom that was in Christ, by which is meant that which is by Christ, none of the rulers of this world knew: for if they had known it, they would not have crucified the Lord of glory." It was necessary therefore that He should remain unknown during the time that preceded His passion: but His second advent from heaven will not happen secretly as did His coming at first, but will be illustrious and terrible. For He shall descend with the holy angels guarding Him, and in the glory of God the Father, to judge the world in righteousness. And therefore He says, "when there arise false Christs and false prophets, go you not after them.'"

He gives them clear and obvious signs that the consummation of the world is drawing near. "For there will be wars," He says, "and upheavals, and famines and plagues everywhere, and terrors from heaven, and great signs." As another evangelist says, "all the stars will fall, and the heaven will be rolled up like a scroll, and its powers will be shaken."

And He gives them clear and evident signs of the time when the consummation of the world is now near. "For there shall be wars, He says, and tumults: and famines and pestilences everywhere: and terrors from heaven, and great signs." For, as another evangelist says, "all the stars shall fall: and the heaven be rolled up like a scroll, and its powers shall be shaken."

But in the middle the Savior places what refers to the capture of Jerusalem, for He mixes the accounts together in both parts of the narrative. "For before all these things," He says, "they shall lay their hands upon you and persecute you, delivering you up to synagogues and to prisons, and bringing you before kings and rulers for My Name's sake. But this shall prove to you a witnessing." For before the times of consummation, the land of the Jews was taken captive when it was overrun by the Roman army. The temple was burned, their national government was overthrown, and the means for the legal worship ceased—for they no longer had sacrifices, now that the temple was destroyed. And as I said, the country of the Jews, together with Jerusalem itself, was utterly laid waste. And before those things happened, the blessed disciples were persecuted by them. They were imprisoned, had part in unbearable trials, were brought before judges, and were sent to kings—for Paul was sent to Rome to Caesar. But these things that were brought upon them were to them for a witnessing, even to win for them the glory of martyrdom.

But in the middle the Saviour places what refers to the capture of Jerusalem: for He mixes the accounts together in both parts of the narrative. "For before all these things, He says, they shall lay their hands upon you, and persecute you, delivering you up to synagogues and to prisons, and bringing you before kings and rulers for My Name's sake. But this shall prove to you a witnessing." For before the times of consummation the land of the Jews was taken captive, being overrun by the Roman host; the temple was burnt, their national government overthrown, the means for the legal worship ceased;—-for they no longer had sacrifices, now that the temple was destroyed,—-and, as I said, the country of the Jews, together with Jerusalem itself, was utterly laid waste. And before those things happened, the blessed disciples were persecuted by them. They were imprisoned: had part in unendurable trials: were brought before judges: were sent to kings; for Paul was sent to Rome to Caesar. But these things that were brought upon them were to them for a witnessing, even to win for them the glory of martyrdom.

He testifies to them, "Do not think ahead of time about what defense you will make, for you will receive from Me wisdom and a tongue which all those who oppose you will not be able to resist or speak against." And removing the causes of human cowardice, He tells them that they will be betrayed by brothers and friends and relatives. But He promises that certainly and completely He will deliver them, saying that "not a hair of your head will perish."

And He testifies to them, 'Meditate not beforehand what defence you will make: for you shall receive of Me wisdom and a tongue which all those who stand against you shall not be able to resist or to speak against.' And cutting away the grounds of human pusillanimity, He tells them, 'that they shall be delivered up by brethren and friends and kinsfolk:' but He promises that certainly and altogether He will deliver them, saying, that "a hair of your head shall not perish."

To make His prediction even clearer and to mark more plainly the time of its capture, He says, "When you see Jerusalem surrounded by armies, then know that its destruction is near." Afterwards He shifts His words from this subject to the time of the consummation, and says, "And there shall be signs in the sun, and in the moon, and in the stars; and on the earth distress of nations in perplexity: from the sound of the sea and its surging, as the souls of men depart: from fear and expectation of the things which are coming upon the world: for the hosts of heaven shall be shaken." For since creation begins, so to speak, to be transformed and brings unbearable terrors upon the inhabitants of earth, there will be a terrible tribulation and a departing of souls to death. For the unbearable fear of those things that are coming will be enough to cause the destruction of many.

And, to make His prediction yet again more clear, and more plainly to mark the time of its capture, He says, "When you have seen Jerusalem girt about with armies, then know that its destruction is nigh." And afterwards again He transfers His words from this subject to the time of the consummation, and says; "And there shall be signs in the sun, and in the moon, and in the stars; and on the earth distress of nations in perplexity: from the sound of the sea, and its surging, as the souls of men depart: from fear and expectation of the things which are coming upon the world: for the hosts of heaven shall be shaken." For inasmuch as creation begins, so to speak, to be changed, and brings unendurable terrors upon the inhabitants of earth, there will be a certain fearful tribulation, and a departing of souls to death. For the unendurable fear of those things that are coming will suffice for the destruction of many.

Then, He says, they will see the Son of man coming in a cloud with power and great glory. Christ therefore will come not secretly or obscurely, but as God and Lord, in glory that befits Deity, and will transform all things for the better. He will renew creation and refashion the nature of man to what it was at the beginning. For when these things come to pass, He says, lift up your heads and look upward, for your redemption is near. The dead will rise, and this earthly and weak body will put off corruption and clothe itself with incorruption by Christ's gift, who grants to those who believe in Him to be conformed to the likeness of His glorious body. As His disciple says, the day of the Lord will come as a thief, in which the heavens will suddenly pass away, and the elements being on fire will be dissolved, and the earth and all the works in it will be burnt up. And further, he adds to this, Since therefore all these things are being dissolved, what sort of people ought we to be, that we may be found holy and without blame and unreproved before Him? And Christ Himself also says, Be therefore always watching, supplicating that you may be able to escape from all those things that are about to happen, and to stand before the Son of Man. For we will all stand before His judgment seat to give an account of those things we have done. But in that He is good and loving to mankind, Christ will show mercy 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.³

"Then, He says, they shall see the Son of man coming in a cloud with power and great glory." Christ therefore will come not secretly nor obscurely, but as God and Lord, in glory such as becomes Deity; and will transform all things for the better. For He will renew creation, and refashion the nature of man to that which it was at the beginning. "For when these things, He says, come to pass, lift up your heads, and look upwards: for your redemption is near." For the dead shall rise, and this earthly and infirm body shall put off corruption, and shall clothe itself with incorruption by Christ's gift, Who grants to those that believe in Him to be conformed to the likeness of His glorious body. As therefore His disciple says, "The day of the Lord will come as a thief; in which the heavens indeed shall suddenly pass away, and the elements being on fire shall be dissolved, and the earth and all the works that are therein shall be burnt up." And further, he adds thereunto, "Since therefore all these things are being dissolved, what sort of persons ought we to be, that we may be found holy, and without blame, and unreproved before Him?" And Christ also Himself says, "Be you therefore always watching, supplicating that you may be able to escape from all those things that are about to happen, and to stand before the Son of Man." "For we shall all stand before His judgment seat," to give an account of those things that we have done. But in that He is good and loving to mankind, Christ will show mercy on those that love Him; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.³

This Exposition should be read on the Thursday of the Mystery.⁴

This Exposition is fit to be read on the Thursday of the Mystery.⁴

During the day He was teaching in the temple, and at night He went out and stayed on the mount called Olives. All the people came early to Him in the temple to hear Him. The feast of unleavened bread drew near, which is called the Passover, and the chief priests and scribes were looking for a way to kill Him, for they feared the people. But Satan entered into Judah, surnamed Iscariot, who was one of the twelve, and he went and spoke to the chief priests and captains about how he might hand Him over to them. They were glad and agreed to give him money. He promised to do so and looked for a suitable opportunity when he could hand Him over to them away from the crowd.

21:37-22:6. And by day He was teaching in the temple, and at night He went out and abode in the mount called of Olives: and all the people came early to Him in the temple to hear Him. And the feast of unleavened bread drew near, which is called the Passover, and the chief priests and scribes sought how they might kill Him: for they feared the people. But Satan entered into Judah, surnamed Iscariot, who was of the number of the twelve, and He went and spoke to the chief priests and captains, how he might deliver Him to them. And they were glad, and covenanted to give him money: and he promised, and sought a fitting season when he could deliver Him to them without the multitude.

The crowd of Jews, along with their rulers, opposed the glory of Christ and fought against the Lord of all. But anyone can see that they were actually setting a trap for their own souls, digging pitfalls of destruction for themselves, and, as the Psalmist says, "The heathen are taken in the snare which they have made: in the trap which they have laid is their foot taken." For the Savior and Lord of all, though His right hand is almighty and His power overthrows both corruption and death, willingly submitted Himself by becoming flesh to taste death for the life of all, so that He might bring corruption to an end, remove the sin of the world, and free those under the enemy's control from his unbearable tyranny. But that rebellious serpent perhaps thought that he had defeated even Him, because He suffered death in the flesh for our sake, as I said, as the divine plan required—but the wretched creature was disappointed in his expectation.

THE throng of the Jews, together with their ruler, stood up against the glory of Christ, and contended with the Lord of all. But any one may perceive that it was against their own souls that they prepared their snare, for they dug for themselves pitfalls of destruction, and, as the Psalmist says, "The heathen are taken in the snare which they have made: in the trap which they have laid is their foot taken.'" For the Saviour and Lord of all, though His right hand is almighty, and His power overthrows both corruption and death, yet submitted Himself of His own accord by becoming flesh to the tasting of death for the life of all, in order that He might make corruption cease, and do away with the sin of the world, and deliver those that were under the hand of the enemy from his unendurable tyranny. But that rebellious serpent perhaps imagined that He had prevailed even over Him, in that He suffered, as I said, death in the flesh for our sakes, as the dispensation required: but the wretched being was disappointed of his expectation.

Let us see how Satan missed his target and shot wide of his mark when he made Christ his prey and handed Him over to those murderers. Scripture says that "by day He taught in the temple, but lodged during the nights in the mount called of olives." Clearly what He taught were things that surpass the legal service, for the time had come when the shadow must be changed into the reality. And they heard Him gladly, for they had often marveled at Him, "because His word was with power." For He did not, like one of the holy prophets or like the priest Moses, call out to people, "These things says the Lord." Rather, as being Himself the One who long ago spoke through Moses and the prophets, and the Lord of all, He transferred with godlike authority to a spiritual worship what had been prefigured in types and the weakness of the letter, "for the law made nothing perfect."

Let us then see how he missed his game, and shot wide of his mark, when he made Christ his prey, and delivered Him into the hands of those murderers. It says then, that "by day He taught in the temple, but lodged during the nights in the mount called of olives." Now plainly what He taught were things which surpass the legal service: for the time had come when the shadow must be changed into the reality. And they heard Him gladly; for oftentimes they had wondered at Him, "because His word was with power." For He did not, like one of the holy prophets, or as the hierophant Moses, call out to men, "These things says the Lord:" but as Himself being He Who of old spoke by Moses and the prophets, and the Lord of all, He transferred with godlike authority to a spiritual worship what had been prefigured in types, and the weakness of the letter: "for the law made nothing perfect."

And as I mentioned, He lodged during the nights in the Mount of Olives, avoiding the disturbances in the city, so that in this way too He might be an example to us. For it is the duty of those who want to live a quiet and calm life—one that is, so to speak, full of rest—to avoid crowds and commotion as much as possible.

And He lodged during the nights, as I said, in the Mount of Olives, avoiding the uproars there were in the city, that He might in this also be a pattern to us. For it is the duty of those who would lead a life quiet and calm, and, so to speak, full of rest, to avoid as far as possible the crowd and tumult.

But let us examine the course of the devil's malice and what resulted from his crafty schemes against Him. He had planted in the chiefs of the Jewish synagogue envy against Christ that went as far as murder. For this disease always tends, so to speak, toward the guilt of murder. At least, this is the natural course of this vice: so it was with Cain and Abel; so clearly it was in the case of Joseph and his brothers; and therefore the divine Paul also very clearly makes these sins neighbors of one another, so to speak, and related: for he spoke of some as "full of envy, murder." They sought therefore to kill Jesus, at the instigation of Satan, who had planted this wickedness in them and who also was their leader in their wicked enterprises. For he is himself the inventor of murder, and the root of sin, and the fountain of all wickedness. And what was the plan of this many-headed serpent? "He entered," it says, "into Judas Iscariot, who was one of the twelve." Why not rather into the blessed Peter, or into James, or John, or some other of the rest of the apostles, but into Judas Iscariot? What place did Satan find in him? Of all whom we have mentioned here he could approach none, because their heart was steadfast and their love for Christ immovable; but there was a place for him in the traitor. For the bitter disease of greed, which the blessed Paul says is "the root of all evil," had overpowered him. For once also when a woman had poured ointment on the Savior, he alone of all rebuked her, saying, "Why this waste? For it could have been sold for much and given to the poor." But the wise Evangelist rose, so to speak, against his false words: for immediately he adds: "But this he spoke, not because he cared for the poor, but because he was a thief, and carried the purse, and whatever fell into it, he was the bearer of." And Satan, being crafty in working evil, whenever he wants to take possession of any man's soul, does not attack him by means of vice generally, but searches out rather that particular passion which has power over him, and by its means makes him his prey. Since he knew therefore that he was greedy, he leads him to the Pharisees and captains; and to them he promised that he would betray his teacher. And they purchased the treachery, or rather their own destruction, with sacred money. Oh! What tears could be sufficient, either for him who betrayed Jesus for money, or for those who hired him and purchased a guilty murder with consecrated money! What darkness had come upon the soul of him who received the bribe! For a little silver, he lost heaven; he missed the crown of immortality and the desirable honor of the apostleship, and being numbered among the twelve, to whom Christ somewhere said, "You are the light of the world." He did not care to be a light of the world: he forgot Christ, Who says, "You who have followed Me in My temptations, when the Son of man sits on the throne of His glory, you also will sit on twelve thrones and judge the twelve tribes of Israel." But he did not want to reign with Christ. What confusion of error also blinded the mind of that greedy man! He handed over to death Him Who is greater than death. Did you not know that Lazarus was raised on the fourth day from the grave, and that at His command the widow's son also came back to life, and the daughter of the chief of the synagogue? Did you not hear Him say to the Jews concerning His body, "Destroy this temple: and in three days I will raise it up again?" Did you forget His words, "I am the resurrection and the life?" What therefore was the cause of such utter madness? The Evangelist tells us, where he says, "Satan entered into him," having obtained as his pathway and door the passion of greed. And yet "the fear of God with a sufficiency is great gain:" and, as the sacred Scripture says, "We neither brought anything into the world, nor can we carry [anything] out." And "those who seek to be rich fall into numerous and unprofitable desires, which sink men into pitfalls and destruction." And of this the disciple who became a traitor is a clear proof: for he perished for the sake of a few wretched coins.

But let us see the course of the devil's malice, and what was the result of his crafty designs against Him. He had then implanted in the chiefs of the synagogue of the Jews envy against Christ, which proceeded even to murder. For always, so to speak, this malady tends to the guilt of murder. Such, at least, is the natural course of this vice: so it was with Cain and Abel; so plainly it was in the case of Joseph and his brethren; and therefore the divine Paul also very clearly makes these sins neighbours, so to speak, of one another, and akin: for he spoke of some as "full of envy, murder." They sought therefore to slay Jesus, at the instigation of Satan, who had implanted this wickedness in them, and who also was their captain in their wicked enterprises. For he is himself the inventor of murder, and the root of sin, and the fountain of all wickedness. And what was the contrivance of this many-headed serpent? "He entered, it says, into Judah Iscariot, who was one of the twelve." Why not rather into the blessed Peter, or into James, or John, or some other of the rest of the apostles, but into Judah Iscariot? What place did Satan find in him? Of all whom we have here mentioned he could approach none, because their heart was steadfast, and their love to Christ immoveable; but there was a place for him in the traitor. For the bitter malady of covetousness, which the blessed Paul says is "the root of all evil," had overpowered him. For once also when a woman had poured ointment upon the Saviour, he alone of all rebuked her, saying, "To what purpose is this waste? For it could have been sold for much, and given to the poor." But the wise Evangelist rose, so to speak, against his feigned words: for immediately he adds: "But this he spoke, not because he had forethought for the poor, but because he was a thief, and carried the purse, and whatever fell therein, he was the bearer of." And Satan, being crafty in working evil, whenever he would gain possession of any man's soul, does not attack him by means of vice generally, but searches out rather that particular passion which has power over him, and by its means makes him his prey. As he knew therefore that he was covetous, he leads him to the Pharisees and captains; and to them he promised that he would betray his teacher. And they purchase the treachery, or rather their own destruction, with sacred money. Oh! what tears could suffice, either for him who betrayed Jesus for hire, or for those who hired him, and purchased with consecrated money a guilty murder! What darkness had come upon the soul of him who received the bribe! For a little silver, he lost heaven; he missed the crown of immortality, and the desirable honour of the apostleship, and to be numbered among the twelve, to whom Christ somewhere said, "You are the light of the world." He cared not to be a light of the world: he forgot Christ, Who says, "You who have followed Me in My temptations, when the Son of man shall sit upon the throne of His glory, you also shall sit upon twelve thrones, and judge the twelve tribes of Israel." But he wanted not to reign with Christ. What a confusion too of error blinded the mind of that covetous man! He delivered to death Him Who is greater than death. Did you not know that Lazarus was raised on the fourth day from the grave, and that at His nod the widow's son also revived, and the daughter of the chief of the synagogue? Did you not hear Him say to the Jews concerning His body, "Destroy this temple: and in three days I will raise it up again?" Did you forget His words, "I am the resurrection and the life?" What therefore was the cause of such utter frenzy? The Evangelist tells us, where he says, "Satan entered into him," having obtained as his pathway and door the passion of avarice. And yet "the fear of God with a sufficiency is great gain:" and, as the sacred Scripture says, "We neither brought anything into the world, nor can we carry [anything] out." And "those who seek to be rich, fall into numerous and unprofitable lusts, which sink men in pitfalls and destruction." And of this the disciple who became a traitor is a manifest proof: for he perished for the sake of a few wretched shekels.

And what can one say about those who hired him? That they fell into the very same traps he did. Clearly they were victims of the same intoxication, even though they had the reputation of being well versed in the law and the words of the holy prophets. It was their duty to have understood the meaning of what had been spoken long ago, as it had been decreed beforehand by God concerning them. For among other passages are words like these: "My wrath is kindled against the shepherds, and I will visit the lambs." The wicked shepherds perished miserably, while the calling of those who were obedient to salvation was a kind of visitation, for a remnant of Israel was saved. And as if they had already fallen into ruin and destruction and were wailing and weeping because of it, the prophet heard, he says, "the voice of shepherds wailing, because their might was brought low: the voice of lions roaring, because the pride of Jordan was spoiled." He calls the lions the pride of Jordan, by whom the chiefs of the Jewish synagogue were represented. These chiefs, in just payment for their wickedness against Christ, wailed along with their fathers and children, being consumed as with fire and sword, while the temple at Jerusalem was also burned and the cities throughout all Judea were abandoned to utter desolation.

And what shall one say of those who hired him? That they fell into the very same pitfalls with him. Plainly they were the victims of a like intoxication, even though they had the reputation of being well acquainted with the law and the words of the holy prophets. It was their duty to have known the meaning of what had been spoken of old, as being before decreed by God concerning them. For among others are words like these, "My wrath is kindled against the shepherds, and I will visit the lambs." For the wicked shepherds perished miserably: while the calling of those who were obedient to salvation was a kind of visitation; for a remnant of Israel was saved. And, as if already, so to speak, they had fallen into ruin and destruction, and were wailing and weeping on this account, the prophet hoard, he says, "the voice of shepherds wailing, because their might was brought low: the voice of lions roaring, because the pride of Jordan was spoiled." He calls the lions the pride of Jordan, by whom wore figured the chiefs of the Jewish synagogue: who, in just requital of their wickedness against Christ, wailed with their fathers and children, being consumed as with fire and sword, while the temple at Jerusalem was also burnt, and the cities throughout all Judaea abandoned to utter desolation.

That, then, was their fate. But Christ saves us by His merciful will. Through Him and with Him, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

Such then was their fate: but Christ saves us by His merciful will; by Whom and with Whom, to God the Father, be praise and dominion, with the Holy Spirit, for ever and ever. Amen.

This Exposition is appropriate to be read on Thursday in the week of the Mystery.

This Exposition is fit to be read on Thursday in the week of the Mystery.

Luke 22:7-16. Then came the day of unleavened bread, on which it was appropriate for the Passover lamb to be sacrificed. And He sent Peter and John, saying, "Go and prepare the Passover for us so that we may eat it." And they said to Him, "Where do You want us to prepare it?" And He said to them, "Look, when you enter the city, a man carrying a water jar will meet you. Follow him to the house he enters. And say to the owner of the house, 'The Teacher asks you: Where is the guest room where I may eat the Passover with My disciples?' And he will show you a large upstairs room furnished with couches. Prepare it there." And they went and found everything just as He had told them, and they prepared the Passover. And when the hour came, He reclined at the table, and the twelve apostles with Him. And He said to them, "I have earnestly desired to eat this Passover with you before I suffer, for I tell you that from now on I will not eat it again until it is fulfilled in the kingdom of God."

22:7-16. Then came the day of unleavened bread, on which it was fitting for the passover to be sacrificed. And He sent Peter and John, saying, Go and prepare for us the passover, that we may eat. And they said to Him, Where will You that we prepare? And He said to them, Behold, when you have entered into the city, there shall meet you a man carrying a pitcher of water: follow him to the house into which he enters. And say to the master of the house, The Teacher says to you, Where is the guest-chamber, where I may eat the passover with My disciples? And he will show you a large upper room, provided with couches; there make ready. And they went, and found as He said to them; and they made ready the passover. And when the time was come, He lay down to meat, and the twelve apostles with Him. And He said to them, I have desired a desire to eat this passover with you before I suffer: for 1 say to you, that henceforth I twill not eat of it, until it is fulfilled in the kingdom of God.

The law through its shadows foreshadowed the mystery of Christ long ago, and He Himself bears witness to this when He said to the Jews, "If you had believed Moses, you would have believed Me also, for he wrote concerning Me." For everywhere He is set forth through shadows and types, both as the Lamb without blemish and true, slain for us, and as sanctifying us by His life-giving blood. And we also find the words of the holy prophets in complete agreement with those of most wise Moses. But when "the fullness of time came," as Paul says, in which the Only-begotten Word of God was about to submit to emptying Himself and to endure birth in the flesh from a woman, and subjection to the law as well, according to the measure that was fitting for human nature, then He was also sacrificed for us as the lamb without blemish and true, on the fourteenth day of the first month. And this feast-time was called Phasek, a word belonging to the Hebrew language and signifying the passing over, for this is how they explain it and say that this is its meaning.

THE law by its shadows prefigured from of old the mystery of Christ: and of this He is Himself the witness where He said to the Jews, "If you had believed Moses, you would have believed also Me: for he wrote concerning Me." For everywhere He is set forth, by means of shadows and types, both as slain for us, as the Lamb without blame and true; and as sanctifying us by His life-giving blood. And we further find the words of the holy prophets in complete accordance with those of most wise Moses. But when "the fulness of time was come," as Paul says, in which the Only-begotten Word of God was about to submit to the emptying of Himself, and to endure the birth in the flesh of a woman, and subjection also to the law, according to the measure that was fitting for human nature, then He was also sacrificed for us, as the lamb without blame and true, on the fourteenth day of the first month. And this feast-time was called Phasek, a word belonging to the Hebrew language, and signifying the passing over: for so they explain it, and say that this is its meaning.

We must explain, then, what it is we are passing over from, what destination we are journeying toward, and in what manner we accomplish this.

We must explain then what it is from which we pass over, and on our journey to what country, and in what manner we effect it.

Just as Israel was freed from the tyranny of the Egyptians, threw off the yoke of slavery, and became free—and fleeing from the tyrant's violence, passed through the middle of the sea with dry feet in a way that was wonderful and beyond words to describe, and traveled onward to the promised land—so we too, who have received the salvation that is in Christ, must be willing to stop living in our former sins and to stop continuing in our evil ways. Instead, we must courageously cross over, as it were, the sea of this world's empty troubles and the storm of affairs in it. We pass over from love of the flesh to temperance; from our former ignorance to the true knowledge of God; from wickedness to virtue; and at least in hope, from the guilt of sin to the glories of righteousness, and from death to incorruption. Therefore, the name of the feast on which Emmanuel bore the saving cross for us was the Passover.

As then Israel was delivered from the tyranny of the Egyptians, and having loosed its neck from the yoke of bondage, was now free; and fleeing from the violence of the tyrant passed with dry foot in a manner wonderful and beyond the power of language to describe through the midst of the sea, and journeyed onwards to the promised land: so must we too, who have accepted the salvation that is in Christ, be willing no longer to abide in our former faults, nor continue in our evil ways, but manfully cross over the sea, as it were, of the vain trouble of this world, and the tempest of affairs that is therein. We pass over therefore from the love of the flesh to temperance; from our former ignorance to the true knowledge of God; from wickedness to virtue: and in hope at least, from the blame of sin to the glories of righteousness, and from death to incorruption. The name therefore of the feast on which Emmanuel bore for us the saving cross, was the Passover.

But let us see how He Who is the Truth still honored the types, and how He Who was represented in them still allowed the shadows to remain valid. "For when the day came on which it was necessary for the passover to be sacrificed, He sent two men chosen from the holy apostles into the city, namely Peter and John, saying that a man carrying a pitcher of water would meet them: follow him to the house he enters, and say to the master of the house, The Teacher says to you, where is the guest-chamber where I may eat the passover with My disciples?" But why, someone might perhaps ask, did He not plainly name the man to those whom He sent? For He did not say, Go to such and such a person, whoever it might be, and there prepare the passover for us at his house, but simply gave them a sign—a man carrying a pitcher of water. What then do we say in reply? That already Judas the traitor had promised the Jews to hand Him over to them, and was remaining in His company watching for an opportunity. And while still pretending the love that was the duty of a disciple, he had admitted Satan into his heart and was laboring with the crime of murder against our common Savior Christ. He gives a sign, therefore, to prevent him from learning who the man was and running to tell those who had hired him. "For there will meet you," He says, "a man carrying a pitcher of water."

But let us behold Him Who is the Truth still honouring the types, and Him Who was represented therein still permitting the shadows to hold good. "For when the day, it says, had come, on which it was fitting for the passover to be sacrificed, He sent to the city two men chosen from the holy apostles, Peter namely and John, saying, that there shall meet you a man carrying a pitcher of water: follow him to the house into which he enters; and say to the master of the house, The Teacher says to you, where is the guest-chamber, where I may eat the passover with My disciples?" 'But why, some one perchance may say, did He not plainly mention the man to those whom He sent? For He did not say, Having gone to such and such a person, whoever it might be, there prepare for us at his house the passover: but simply gave them a sign,—-a man bearing a pitcher of water.' To this then what do we reply? That lo! already Judas the traitor had promised the Jews to deliver Him to them, and was continuing in His company watching for an opportunity; and while still making profession of the love that was the duty of a disciple, he had admitted Satan into his heart, and was travailing with the crime of murder against our common Saviour Christ. He gives a sign therefore, to prevent him from learning who the man was, and running to tell those who had hired him. "For there shall meet you, He says, a man carrying a pitcher of water."

Or perhaps He speaks this way to signify something mystical and necessary. For wherever the waters enter—that is, the waters of holy baptism—there Christ dwells. How, or in what manner? By freeing us from all impurity, and washing us from the stains of sin, so that we may become a holy temple of God and partakers of His divine nature through participation of the Holy Spirit. Therefore, in order for Christ to rest and dwell in us, let us receive the saving waters, confessing also the faith that justifies the wicked and raises us up so that we may be counted as "an upper room." For those in whom Christ dwells by faith have a mind raised on high, unwilling to crawl in the dust and refusing, so to speak, to be fixed upon the earth, and everywhere seeking what is exalted in virtue. For it is written that "the mighty ones of God are raised high above the earth." "For here they have no abiding city, but seek that which is to come," and while walking upon earth, their thoughts are set on those things which are above, and "their dwelling is in heaven."

Or even perchance He so speaks signifying something mystical and necessary thereby. For whither the waters enter, even those of holy baptism, there lodges Christ. How, or in what manner? In that they free us from all impurity, and we are washed by them from the stains of sin, that we may also become a holy temple of God, and partakers of His divine nature, by participation of the Holy Spirit. In order therefore that Christ may rest and lodge in us, let us receive the saving waters, confessing moreover the faith that justifies the wicked, and raises us aloft so as for us to be accounted "an upper room." For those in whom Christ dwells by faith have a mind raised aloft, unwilling to creep upon the dust, and refusing, so to speak, to be set upon the earth, and everywhere seeking that which is exalted in virtue. For it is written, that "the mighty ones of God are raised high above the earth." "For here they have no abiding city, but seek that which is to come:" and while walking upon earth, their thoughts are set upon those things which are above, and "their dwelling is in heaven."

We can also observe something true but remarkable that happens, so to speak, regularly among us: those who value their physical life are often proud and have hearts full of pride that is cursed and hated by God. Yet perhaps they are brought low even on earth, while those who are poor in spirit receive exaltation through the honor and glory that comes from God. For as the disciple of Christ writes, "Let the humble brother glory in his exaltation, but the rich in suffering humiliation, because like the flower of the grass he will pass away." Therefore, anyone who says that the soul of every saint is "an upper room" would not be wrong.

We may also notice something true, but wonderful, that happens, so to speak, constantly among us: namely that those who prize their carnal life are often puffed up, and have their heart full of pride accursed and hated of God; but yet perhaps they are brought to humiliation even upon earth: while those who are poor in spirit obtain exaltation by the honour and glory which comes from God. For as the disciple of Christ writes, "Let the humble brother glory in his exaltation, but "the rich in suffering humiliation: because as the flower of the grass he shall pass away." He therefore would not miss the truth, who should say that the soul of every saint is "an upper room."

When the disciples had prepared the Passover, Christ ate it with them, showing patience toward the traitor and graciously allowing him to join the meal out of His boundless loving-kindness. Judas was already a traitor at this point because Satan was dwelling within him. And what did Christ say to the holy apostles? "I have desired a desire to eat this Passover with you." Let us examine the deeper meaning of this statement. Let us search out the significance hidden within it and understand what the Savior intends.

When then the disciples had prepared the passover, Christ ate it with them, being long-suffering towards the traitor, and deigning to admit him to the table from His infinite loving-kindness: for he was already a traitor, because Satan was lodging within him. And what did Christ also say to the holy apostles? "I have desired a desire to eat this passover with you." Let us examine the deep purport of this expression: let us search out the meaning concealed therein, and what it is which the Saviour intends.

As I have already said, that covetous disciple was seeking an opportunity to betray Him. To prevent him from delivering Him to His murderers before the Passover feast, the Savior did not reveal either the house or the person with whom He would celebrate the feast. To explain to them the reason for His unwillingness to tell them openly with whom He would stay, He says, "I have desired a desire to eat with you this passover"—apparently meaning, I have used every effort to escape the wickedness of the traitor, so that I might not suffer My passion before the appointed time.

As then I have already said that covetous disciple was seeking an opportunity to betray Him: and, that he might not deliver Him to His murderers before the feast of the passover, the Saviour did not declare either the house or the person with whom He would celebrate the feast. To explain therefore to them the cause of His unwillingness openly to tell them with whom He would lodge, He says, "I have desired a desire to eat with you this passover:" apparently meaning, I have used all diligence to enable me to escape the wickedness of the traitor, that I might not endure My passion before the time.

But I will not eat of this passover until it is fulfilled in the kingdom of God. In this statement, Christ expresses a profound and mysterious truth, though He Himself reveals its meaning to us. It is His custom to use the term "the kingdom of heaven" to refer to justification by faith, to the cleansing that comes through holy baptism and the participation of the Holy Spirit, and to the offering of spiritual worship, now made possible by the introduction of the gospel laws. These things are the means by which we become partakers of the promises and reign together with Christ. Therefore He says, "I will no longer participate in such a passover as this"—one that consisted of the symbolic meal, where a lamb from the flock was slain as a type of the true Lamb—"until it is fulfilled in the kingdom of God." That is, until the time has come when the kingdom of heaven is preached. This is fulfilled in us who honor the worship that surpasses the law, the true passover. It is not a lamb from the flock that sanctifies those who are in Christ, but rather He Himself, having become a holy sacrifice for us through the offering of bloodless oblations and the mystical giving of thanks, by which we are blessed and given life. For He became for us "the living bread that came down from heaven, and gives life to the world." To Him and with Him be praise and dominion to God the Father, with the Holy Spirit, forever and ever. Amen.

"But I will not eat of this passover until it is fulfilled in the kingdom of God." And in this again Christ utters a profound and mysterious truth, of which He Himself, however, reveals to us the meaning. For it is His custom to give the name of "the kingdom of heaven" to justification by faith, to the cleansing that is by holy baptism and the participation of the Holy Spirit, and to the offering of spiritual service, now rendered possible by the entering in of the gospel laws. But these things are the means of our being made partakers of the promises, and of our reigning together with Christ: and therefore He says, "I will no more draw near to such a passover as this," one namely that consisted in the typical eating,—-for a lamb of the flock was slain to be the type of the true Lamb,—-"until it is fulfilled in the kingdom of God:" that is, until the time has appeared in which the kingdom of heaven is preached. For this is fulfilled in us, who honour the worship that is superior to the law, even the true passover; nor is it a lamb of the flock which sanctifies those who are in Christ, but Himself rather, being made a holy sacrifice for us, by the offering of bloodless oblations, and the mystical giving of thanks, in which we are blessed and quickened with life. For He became for us "the living bread that came down from heaven, and gives life to the world:" by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever. Amen.

And He took a cup, and gave thanks, and said, Take this, and divide it with one another: for I say to you, that I will not drink henceforth of the fruit of the vine, until the kingdom of God is fulfilled. And He took bread, and gave thanks, and broke it, and gave to them, saying, This is My body, which is given for you: do this in remembrance of Me. In the same way He also took the cup, after He had supped, saying, This cup is the new testament in My blood, which is shed for you. But look! the hand of him that betrays Me is with Me at the table. And the Son of man indeed goes, according to what was determined: but woe to that man by whom He is betrayed!

22:17-22. And He took a cup, and gave thanks, and said, Take this, and divide it with one another: for I say to you, that I will not drink henceforth of the fruit of the vine, until the kingdom of God is fulfilled. And He took bread, and gave thanks, and broke it, and gave to them, saying, This is My body, which is given for you: do this in remembrance of Me. In like manner also the cup, after He had supped, saying, This cup is the new testament in My blood, which is shed for you. But, behold! the hand of him that betrays Me is with Me at the table. And the Son of man indeed goes, according to that which was determined: but woe to that man by whom He is betrayed!

To become participants in Christ, both intellectually and through our senses, fills us with every blessing. For He dwells in us, first, by the Holy Spirit, and we are His dwelling place, just as one of the holy prophets said long ago: "For I will dwell in them, He says, and lead them: and I will be to them a God, and they shall be to Me a people."

TO be made partakers of Christ, both intellectually and by our senses, fills us with every blessing. For He dwells in us, first, by the Holy Spirit, and we are His abode, according to that which was said of old by one of the holy prophets. "For I will dwell in them, He says,. and lead them: and I will be to them a God, and they shall be to Me a people."

But He is also within us in another way through our participation in the offering of bloodless sacrifices, which we celebrate in the churches, having received from Him the saving pattern of this rite, as the blessed Evangelist clearly shows us in the passage that has just been read. For he tells us that "He took a cup, and gave thanks, and said, Take this, and divide it with one another." Now by His giving thanks, by which is meant His speaking to God the Father in the form of prayer, He made clear to us that He, so to speak, shares and takes part in His good pleasure in granting us the life-giving blessing that was then given to us. For every grace and every perfect gift comes to us from the Father through the Son in the Holy Spirit. And this act was then a pattern for our use of the prayer that ought to be offered whenever the grace of the mystical and life-giving offering is about to be set before Him by us. And so we are accustomed to do this. For first offering up our thanksgivings and joining in our praises to God the Father both the Son and the Holy Spirit, we then draw near to the holy tables, believing that we receive life and blessing both spiritually and bodily. For we receive in us the Word of the Father, who for our sake became man, and who is Life and the Giver of life.

But He is also within us in another way by means of our partaking in the oblation of bloodless offerings, which we celebrate in the churches, having received from Him the saving pattern of the rite, as the blessed Evangelist plainly shows us in the passage which has just been read. For He tells us that "He took a cup, and gave thanks, and said, Take this, and divide it with one another." Now by His giving thanks, by which is meant His speaking to God the Father in the manner of prayer, He signified to us that He, so to speak, shares and takes part in His good pleasure in granting us the life-giving blessing which was then bestowed upon us: for every grace, and every perfect gift comes to us from the Father by the Son in the Holy Spirit. And this act then was a pattern for our use of the prayer which ought to be offered, whenever the grace of the mystical and life-giving oblation is about to be spread before Him by us: and so accordingly we are wont to do. For first offering up our thanksgivings, and joining in our praises to God the Father both the Son and the Holy Spirit, we so draw near to the holy tables, believing that we receive life and blessing both spiritually and corporeally: for we receive in us the Word of the Father, Who for our sakes became man, and Who is Life, and the Giver of life.

Let us investigate as best we can what our understanding of this mystery is, for we have a duty to be "ready to give an answer concerning the hope that is in us," as the wise Peter says. The God of all created all things for immortality, and the beginnings of the world were made for life. But through the devil's envy, death entered the world, for it was that rebellious serpent who led the first man into transgressing the commandment and into disobedience. Through this, he fell under God's curse and into the trap of death, for God said to him, "You are earth, and to the earth you shall return." Was it right, then, that someone created for life and immortality should be made mortal and condemned to death with no way out? Should the devil's envy be stronger and more lasting than God's will? Certainly not. It has been destroyed, and the Creator's mercy has overcome the evil effects of the devil's wickedness. God has given help to those on earth. And how did He help them? In a way that is truly great, admirable, and worthy of God—yes, worthy in the highest degree of the supreme Mind. For God the Father is by His own nature Life, and being Life alone, He caused the Son to shine forth, who is Himself also Life. It could not be otherwise with Him who is the Word who proceeded substantially from the Life, for He must—I say must—also Himself be Life, since He sprang forth from Life, from the One who begot Him.

Let us then enquire, to the best of our ability, what is the view held among us of this mystery: for it is our duty to be "ready to give an answer concerning the hope that is in us," as the wise Peter says. "The God of all therefore created all things for immortality, and the beginnings of the world were life; but by the envy of the devil death entered the world:" for it was that rebel serpent who led the first man to the transgression of the commandment, and to disobedience, by means of which he fell under the divine curse, and into the net of death: for it was said to him, "Earth you are, and to the earth you shall return." Was it then right that one who was created for life and immortality should be made mortal, and condemned to death without power of escape? Must the envy of the devil be more unassailable and enduring than the will of God? Not so: for it has been brought to nought; and the clemency of the Creator has transcended the evil effects of his malignity. He has given aid to those upon earth. And what then was the manner in which He aided them? One truly great, and admirable, and worthy of God; yes, worthy in the very highest degree of the supreme Mind. For God the Father is by His own nature Life; and as alone being so, He caused the Son to shine forth Who also Himself is Life: for it could not be otherwise with Him Who is the Word That proceeded substantially from the Life: for He must, I say must, also Himself be Life, as being One Who sprang forth from Life, from Him Who begat Him.

God the Father therefore gives life to all things through the Son in the Holy Spirit, and everything that exists and breathes in heaven and on earth receives its existence and life from God the Father through the Son in the Holy Spirit. Neither the nature of angels, nor anything else that was made, nor anything that was brought into being from non-existence, possesses life as a result of its own nature. On the contrary, life proceeds, as I said, from the ousia (substance) that transcends all things, and to it alone it belongs, and it alone has the ability to give life, because it is life by nature.

God the Father therefore gives life to all things by the Son in the Holy Spirit: and every thing that exists and breathes in heaven and on earth, its existence and life is from God the Father by the Son in the Holy Spirit. Neither therefore the nature of angels, nor any thing else whatsoever that was made, nor aught that from non-existence was brought into being, possesses life as the fruit of its own nature: but, on the contrary, life proceeds, as I said, from the Substance which transcends all: and to it only it belongs, and is possible that it can give life, because it is by nature life.

How then can a mortal human being on earth return to incorruption? The answer is that this dying flesh must share in the life-giving power that comes from God. The life-giving power of God the Father is his only-begotten Word, whom he sent to us as Savior and Deliverer. The blessed John the Evangelist tells us clearly how he sent him, saying, "And the Word became flesh, and dwelt in us." He became flesh not by undergoing any change or alteration into what he had not been, nor by ceasing to be the Word—for he does not know what it means to suffer even the shadow of change—but rather by being born in the flesh of a woman and taking to himself the body he received from her, so that by implanting himself in us through an inseparable union, he might raise us above the power of both death and corruption. Paul bears witness to this concerning him and us: "For inasmuch as the children are partakers of blood and flesh, so he in like manner was partaker of the same, that by death he might bring him to nought who has dominion over death, that is, the devil, and deliver all them who through fear of death were all their lifetime subject to bondage. For he does not take hold of angels, but he took hold of the seed of Abraham, for which reason it was right for him in all things to be made like to his brethren"—that is, to us. For he was made in our likeness and clothed himself in our flesh, so that by raising it from the dead he might prepare a way by which the flesh that had been humbled to death could return again to incorruption. We are united to him just as we were united to Adam when he brought upon himself the penalty of death. Paul testifies to this, writing on one occasion, "For because by man is death, by man is also the resurrection of the dead," and again on another, "For as in Adam all die, even so in Christ shall all live." Therefore the Word, by having united to himself that flesh which was subject to death, being God and Life drove away corruption from it and made it also to be the source of life. For such must the body of him who is the Life be.

In what manner therefore can man upon earth, clothed as he is with mortality, return to incorruption? I answer, that this dying flesh must be made partaker of the life-giving power which comes from God. But the life-giving power of God the Father is the Only-begotten Word: and Him He sent to us as a Saviour and Deliverer. And how He sent Him, the blessed John the Evangelist clearly tells us, saying, "And the Word became flesh, and dwelt in us." But He became flesh, not by having undergone any change or alteration into what He had not been, nor again by having ceased to be the Word;—-for He knows not what it is to suffer the shadow of a change;—-but rather by having been born in the flesh of a woman, and taken to Himself that body which He received from her, in order that, having implanted Himself in us by an inseparable union, He might raise us above the power both of death and corruption. And Paul is our witness, where he says of Him and of us, "For inasmuch as the children are partakers of blood and flesh, so He in like manner was partaker of the same, that by death He might bring him to nought who has dominion over death, that is, the devil; and deliver all them who through fear of death were all their lifetime subject to bondage. For He does not take hold of angels, "but He took hold of the seed of Abraham: for which reason it was right for Him in all things to be made like to His brethren:" that is, to us. For He was made in our likeness, and clothed Himself in our flesh, that by raising it from the dead He might prepare a way henceforth, by which the flesh which had been humbled to death might return anew to incorrupt-ion. For we are united to Him just as also we were united to Adam, when he brought upon himself the penalty of death. And Paul testifies thereunto, thus writing on one occasion, "For because by man is death, by man is also the resurrection of the dead:" and again upon another, "For as in Adam all die, even so in Christ shall all live." The Word therefore, by having united to Himself that flesh which was subject to death, as being God and Life drove away from it corruption, and made it also to be the source of life: for such must the body of (Him Who is) the Life be.

Do not disbelieve what I have said, but rather accept this statement in faith, having gathered evidence for it from a few examples. When you place a piece of bread into wine or oil, or any other liquid, you find that it takes on the quality of that particular substance. When iron is brought into contact with fire, it becomes full of fire's activity; and while it remains iron by nature, it exercises the power of fire. In the same way, the life-giving Word of God, having united Himself to His own flesh in a manner known to Himself, gave it the power to bestow life. And He Himself assures us of this, saying, "Verily, I say to you, he that believes in Me has everlasting life. I am the bread of life." And again, "I am the living bread, that came down from heaven; if a man eat of this bread, he shall live for ever: and the bread that I shall give is My flesh for the life of the world. Verily, I say to you, that if you eat not the flesh of the Son of man, and drink His blood, you have no life in you. Whoever eats My flesh, and drinks My blood, has eternal life, and I will raise him up at the last day. For My flesh is true food, and My blood is true drink. He that eats My flesh, and drinks My blood, abides in Me, and I in him. As the living Father sent Me, and I live because of the Father; so He that eats Me shall also live because of Me." Therefore, when we eat the holy flesh of Christ, the Saviour of us all, and drink His precious blood, we have life in us, being made, as it were, one with Him, and abiding in Him, and possessing Him also in us.

And do not disbelieve what I have said, but rather accept the word in faith, having gathered proofs thereof from a few examples. When you cast a piece of bread into wine or oil, or any other liquid, you find that it becomes charged with the quality of that particular thing. When iron is brought into contact with fire, it becomes full of its activity; and while it is by nature iron, it exerts the power of fire. And so the life-giving Word of God, having united Himself to His own flesh in a way known to Himself, endowed it with the power of giving life. And of this He certifies us Himself, saying, "Verily, I say to you, he that believes in Me has everlasting life. I am the bread of life." And again, "I am the living bread, that came down from heaven; if a man eat of this bread, he shall live for ever: and the bread that I shall give is My flesh for the life of the world. Verily, I say to you, that if you eat not the flesh of the Son of man, and drink His blood, you have no life in you. Whoever eats My flesh, and drinks My blood, has eternal life, and I will raise him up at the last day. For My flesh is true food, and My blood is true drink. He that eats My flesh, and drinks My blood, abides in Me, and I in him. As the living Father sent Me, and I live because of the Father; so He that eats Me shall also live because of Me." When therefore we eat the holy flesh of Christ, the Saviour of us all, and drink His precious blood, we have life in us, being made as it were, one with Him, and abiding in Him, and possessing Him also in us.

And let no one who is inclined to disbelief say, "Since the Word of God, being life by physis, dwells in us also, does the body of each one of us also possess the power to give life?" Rather, let him understand that it is entirely different for the Son to be in us through a relational participation, and for Him to become flesh—that is, to make His own that body which was taken from the blessed Virgin. For He is not said to become incarnate and be made flesh by being in us. Instead, this happened once for all when He became man without ceasing to be God. Therefore, the body of the Word was the one He assumed from the holy virgin and made one with Himself. But how, or in what manner this was done, we cannot say, for it is beyond explanation and completely exceeds the powers of the mind. The manner of the union is known to Him alone.

And let none of those whose wont it is to disbelieve say, 'Since therefore the Word of God, being by nature life, dwells in us also, is the body of each one of us too endowed with the power of giving life?' Rather let him know that it is a perfectly different thing for the Son to be in us by a relative participation, and for Himself to become flesh, that is, to make that body His own which was taken from the blessed Virgin. For He is not said to become incarnate and be made flesh by being in us: but rather this happened once for all when He became man without ceasing to be God. The body therefore of the Word was that assumed by Him from the holy virgin, and made one with Him; but how, or in what manner this was done, we cannot tell: for it is incapable of explanation, and altogether beyond the powers of the mind, and to Himself alone is the manner of the union known.

It was therefore fitting for Him to be in us both divinely through the Holy Spirit, and also, so to speak, to be mingled with our bodies through His holy flesh and precious blood. We possess these as a life-giving eucharist in the form of bread and wine. Since we might be terrified by seeing actual flesh and blood placed on the holy tables of our churches, God, humbling Himself to accommodate our weaknesses, infuses the power of life into the things set before us and transforms them into the efficacy of His flesh. This way we may have them for a life-giving participation, and the body of Him Who is the Life may be found in us as a life-producing seed. Do not doubt that this is true, since He Himself plainly says, "This is My body" and "This is My blood." Rather, receive the Savior's word in faith, for He, being the Truth, cannot lie. In this way you will honor Him. As the very wise John says, "He that receives His witness has set his seal that God is true. For He Whom God sent speaks the words of God." The words of God are of course true and cannot in any way be false. Even if we do not understand how God works such acts, He Himself knows the way of His works. When Nicodemus could not understand His words concerning holy baptism and foolishly said, "How can those things be?" he heard Christ answer, "Verily I say to you, that we speak that which we know, and testify that which we see, and you receive not our testimony. If I have spoken to you the earthly things, and you believe not, how will you believe if I tell you the heavenly things?" How indeed can a person learn those things which exceed the powers of our mind and reason? Let this divine mystery of ours therefore be honored by faith.

It was titling therefore for Him to be in us both divinely by the Holy Spirit, and also, so to speak, to be mingled with our bodies by His holy flesh and precious blood: which things also we possess as a life-giving eucharist, in the form of bread and wine. For lest we should be terrified by seeing (actual) flesh and blood placed upon the holy tables of our churches, God, humbling Himself to our infirmities, infuses into the things set before us the power of life, and transforms them into the efficacy of His flesh, that we may have them for a life-giving participation, and that the body of (Him Who is the) Life may be found in us as a life-producing seed. And do not doubt that this is true, since Himself plainly says, "This is My body: "This is My blood:" but rather receive in faith the Saviour's word; for He, being the Truth, cannot lie. And so will you honour Him; for as the very wise John says, "He that receives His witness has set his seal that God is true. For He Whom God sent speaks the words of God." For the words of God are of course true, and in no manner whatsoever can they be false: for even though we understand not in what way God works acts such as these, yet He Himself knows the way of His works. For when Nicodemus could not understand His words concerning holy baptism, and foolishly said, "How can those things be?" he heard Christ in answer say, "Verily I say to you, that we speak that which we know, and testify that which we see, and you receive not our testimony. If I have spoken to you the earthly things, and you believe not, how will you believe if I tell you the heavenly things?" For how indeed can a man learn those things which transcend the powers of our mind and reason? Let therefore this our divine mystery be honoured by faith.

But Judas the traitor, who was eating with Him, was rebuked by the words Christ spoke: "But behold the hand of him who betrays Me is with Me at the table." Perhaps in his great foolishness, or rather being filled with the devil's pride, he imagined that he could deceive Christ, even though He is God. But as I said, he was exposed as completely wicked, hateful to God, and treacherous. Yet he was still allowed to come to the table and was considered worthy of divine kindness right to the end—though this makes his punishment all the more severe. For Christ said of him somewhere through the voice of the Psalmist: "If an enemy had insulted Me, I would have endured it; and if one who hated Me had spoken proudly against Me, I would have hidden myself from him. But it was you, like Me in soul, My neighbor and My friend, who shared sweet meals with Me in My company, and we walked together in harmony to the house of the Lord." So woe to him, according to the Savior's word! For Christ, according to the good will of God the Father, gave Himself in our place to deliver us from all evil. But the man who betrayed the Savior and Deliverer of all into the hands of murderers will inherit the condemnation that is the devil's fitting punishment. For his guilt was not against someone like us, but against the Lord of all, by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.

But Judas the traitor, who was eating with Him, was reproved in those words which Christ spoke, "But behold the hand of him who betrays Me is with Me at the table." For he imagined perchance in his great senselessness, or rather as being filled with the haughtiness of the devil, that he could deceive Christ, though He be God. But, as I said, he was convicted of being altogether wicked, and hateful to God, and traitorous: and yet admission was deigned him to the table, and he was counted worthy of the divine gentleness even to the end: but thereby is his punishment made the more severe. For Christ has somewhere said of him by the Psalmist's voice, "That if an enemy had reproached Me, I had borne it: and if he that hated Me had spoken against Me proud things, I had hid myself from him. But it was you, My like in soul, My neighbour and My acquaintance, who in My company had sweetened for Me meats, and we went to the house of the Lord in concord." Woe therefore to him, according to the Saviour's word! For He indeed, according to the good will of God the Father, gave Himself in our stead, that He might deliver us from all evil: but the man who betrayed into the hands of murderers the Saviour and Deliverer of all, will have for his inheritance the condemnation which is the devil's fitting punishment. For his guilt was not against one such as we are, but against the Lord of all: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

And there was also a dispute among them about which of them seemed to be the most important. And He said to them, The kings of the Gentiles lord it over them, and those who rule over them are called benefactors. But it is not to be this way with you. Instead, let the one who is great among you become as the youngest, and let the one who governs be as the one who serves. For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines? But I am among you as one who serves. But you are those who have remained with Me in My trials, and I will grant you a kingdom, just as My Father has granted Me a kingdom, so that you may eat and drink at My table in My kingdom, and you will sit on twelve thrones, judging the twelve tribes of Israel.⁵

22:24-30. And there was also a strife among them, Which of them seems to be the most important. And He said to them, The kings of the Gentiles are their lords: and they who rule over them are called benefactors. But with you it is not so; but he who is great among you, let him be as the youngest: and let him who governs be as he that serves. For which is the chief he that reclines at table, or he that serves? Is not he that reclines? But I am in the midst of you as he that serves. But you are they who have remained with Me in My temptations: and I will make a covenant with you, as My Father has appointed for Me a kingdom, that you shall eat and drink at My table in My kingdom: and you shall sit on twelve thrones, judging the twelve tribes of Israel.⁵

"Awake and watch" is the summons given to us by one of the holy apostles, for everywhere the net of sin is spread, and Satan makes us his prey in various ways. He seizes us through many passions and leads us on to a reprobate mind. Those who do not willingly want to be subject to his power must therefore be awake. By doing so they will gain the victory through Christ's help, who cares for our souls and delivers them from every passion, so that with a sound and vigorous mind they may run along the praiseworthy and profitable pathway of the way of life that is pleasing to Him. The meaning of the lessons set before us once again declares how great His mercy is toward us. For the disciples had given way to a human weakness and were arguing with one another about who among them is the chief and superior to the rest. Perhaps those who held the second rank among them were not willing to give way to those who held the first. But even this happened and was recorded for our benefit, so that what happened to the holy apostles may prove a reason for humility in us. For Christ immediately rebukes the disease, and like a vigorous physician cut away, through an earnest and far-reaching commandment, the passion that had sprung up among them.

"AWAKE you, and watch," is the summons to us of one of the holy apostles: for every where the net of sin is spread, and Satan makes us his prey in various ways, seizing hold of us by many passions, and so leading us on to a reprobate mind. Those therefore must be awake who would not willingly be subject to his power: for thereby they will gain the victory by Christ's help, Who cares for our souls, and delivers them from every passion, that so with sound and vigorous mind they may run along the praiseworthy and gainful pathway of that mode of life which is pleasing to Him. For how great His mercy is towards us, the purport of the lessons set before us once again declares. For the disciples had given way to a human infirmity, and were contending with one another, who of them is the chief, and superior to the rest; for those perchance who held the second rank among them were not willing to give way to those who held the first. But even this arose, and was recorded for our benefit, that that which happened to the holy apostles may prove a reason for humility in us. For Christ immediately rebukes the malady, and like a vigorous physician cut away, by an earnest and deep-reaching commandment, the passion which had sprung up among them.

Now it was from an unprofitable love of glory, the root of which is pride, that this vain and senseless ambition had, so to speak, sprung up. For the very fact of wanting to be set over others at all, and striving for this goal, makes a person liable to just blame—though, on the other hand, it is not completely without something that may properly be praised. For to be lifted up in virtue is worthy of all respect: but those who would reach it must be modest in mind and possess such humility of feeling as to give up, out of love for the brethren, all idea of superiority. And this is what the blessed Paul would also have us be, writing thus: "Consider your companions to be better than you in honor." For to feel this way is highly worthy of the saints, and makes them glorious, and makes our devotion to God more honorable: it tears the net of the devil's malice, and breaks his many snares, and rescues us from the traps of depravity—and finally, it perfects us in the likeness of Christ the Savior of us all. For listen how He sets Himself before us as the pattern of a humble mind and of a will not set on vainglory: for "Learn," He says, "of Me, Who am meek and lowly in heart."

Now it was from an unprofitable love of glory, the root of which is pride, that this vain and senseless ambition had, so to speak, shot up. For the very fact of wishing at all to be sot over others, and to strive for this end, renders a man liable to be justly blamed: though, on the other hand, it is not absolutely destitute of that which may fitly be praised. For to be exalted in virtue is worthy of all estimation: but those who would attain to it must be of modest mind, and possess such humbleness of feeling as to abandon out of love to the brethren all idea of preeminence. And such the blessed Paul would also have us be, thus writing, "Consider as regards your companions, that in honour they are better than you." For so to feel is highly worthy of the saints, and renders them glorious, and makes our piety to God more worthy of honour: it tears the net of the devil's malice, and breaks his manifold snares, and rescues us from the pitfalls of depravity: and finally, it perfects us in the likeness of Christ the Saviour of us all. For listen how He sets Himself before us as the pattern of a humble mind, and of a will not set on vainglory: for "Learn, He says, of Me, Who am meek and lowly in heart."

Here, however, in the passage that has just been read, He says, "For which is the greater, the one who reclines at the table, or the one who serves? Is it not the one who reclines? But I am among you as one who serves." And when Christ speaks this way, who can be so stubborn and rigid as not to cast away all empty pride and banish from his mind the love of worthless honor? For He who is served by the whole creation of rational and holy beings, who is praised by the seraphim, who is attended by the services of the universe, who is equal to God the Father in His throne and kingdom—He took the place of a servant and washed the holy apostles' feet. And in another way too He takes the position of servitude, because of the dispensation in the flesh. And the blessed Paul bears witness to this when he writes, "For I say that Christ was a minister of the circumcision to fulfill the promises of the fathers, and the Gentiles shall praise God for mercy." He who is served therefore became a servant, and the Lord of glory made Himself poor, "leaving us an example," as it is written.

Here, however, in the passage which, has just been read He says, "For which is the chief, he that reclines at table, or he that serves? Is not he that reclines? But I am in the midst of you as he that serves." And when Christ thus speaks, who can be so obdurate and unyielding as not to cast away all vaingloriousness, and banish from his mind the love of empty honour? For He Who is ministered to by the whole creation of rational and holy beings; Who is lauded by the seraphim; Who is tended by the services of the universe; He Who is the equal of God the Father in His throne and kingdom; taking a servant's place, washed the holy apostles feet. And in another way moreover He holds the post of servitude, by reason of the dispensation in the flesh. And of this the blessed Paul bears witness, where he writes; "For I say that Christ was a minister of the circumcision to fulfil the promises of the fathers; and the Gentiles shall praise God for mercy." He therefore Who is ministered to became a minister; and the Lord of glory made Himself poor, "leaving us an example," as it is written.

Let us therefore avoid the love of vainglory and free ourselves from the blame that comes with desiring to be in charge. Acting this way makes us like Him who submitted to emptying Himself for our sake, while arrogance and pride of mind clearly make us resemble the rulers of the Gentiles, for whom a haughty attitude is always, so to speak, valued, or perhaps even appropriate. "For they are called," He says, "benefactors"—that is, their subordinates flatter them with such titles. So let it be that they, since they are not within the bounds of the sacred laws nor obedient to the Lord's will, suffer from these diseases. But let it not be so with us. Rather, let our greatness consist in humility, and our boasting in not loving glory. Let our desire be focused on those things that please God, while we remember what the wise man says to us: "The greater you are, humble yourself the more, and you shall find grace before the Lord." For He rejects the proud and counts the boastful as His enemies, but crowns with honors the meek and lowly in mind.

Let us therefore avoid the love of vainglory, and deliver ourselves from the blame attached to the desire of chieftainship. For so to act makes us like to Him Who submitted to empty Himself for our sakes: while superciliousness and haughtiness of mind make us plainly resemble the princes of the Gentiles, to whom an arrogant bearing is ever, so to speak, dear, or even perhaps fitting. "For they are called, He says, benefactors," that is, are flattered as such by their inferiors. Be it so then, that they, as not being within the pale of the sacred laws, nor obedient to the Lord's will, are the victims of these maladies: but let it not be so with us; rather let our exaltation consist in humility, and our glorying in not loving glory; and let our desire be set upon those things which are well-pleasing to God, while we bear in mind what the wise man says to us, "The greater you are, humble yourself the more, and you shall find grace before the Lord." For He rejects the proud, and counts the boastful as His enemies, but crowns with honours the meek and lowly in mind.

The Savior therefore drives away the sickness of vainglory from the holy apostles. But they might think to themselves, and even say, "What then will be the reward of faithfulness? What benefit will those receive who have labored in serving Him when temptations come from time to time?" So that they might be strengthened by the hope of the blessings that await them, and cast away all laziness in pursuing virtue, and rather choose with earnest mind to follow Him, and take pleasure in labors for His sake, and count this as a cause of gain, the pathway of joy, and the means of eternal glory, He necessarily says, "You are they who have remained with Me in My temptations, and I will make a covenant with you, as My Father has appointed for Me a kingdom, that you shall eat and drink at My table in My kingdom, and you shall also sit on twelve thrones, judging the twelve tribes of Israel." Notice, I pray, that He does not yet leave the limits of humanity, but for the present stays within them, because He had not yet endured the precious cross. He speaks as one of us, but after the resurrection from the dead He revealed His glory, the occasion calling Him to do so, for He said, "All power has been given Me in heaven and in earth." He speaks therefore, as I said, in human fashion, as not having yet risen above the measure of His humiliation. For this reason He says that "as My Father has made a covenant of a kingdom with Me, so I also will make a covenant with you, that you shall eat and drink constantly at My table in My kingdom." Is it the case then that even after the resurrection from the dead, when the time has come in which we shall be with Christ, and He will give us the likeness of His glorified body, even after we have put on incorruption, is it the case that we shall again need food and tables? Is it not completely foolish to say or imagine anything of this sort? For when we have put off corruption, what bodily refreshment shall we need anymore? And if not, what is the meaning of the expression, "You shall eat at My table in My kingdom?" I answer that once again He declares spiritual things to us through ordinary matters of life. For those who enjoy the highest honors with earthly kings banquet with them and eat in their company, and this is counted by them as the height of glory. And there are also others, considered worthy of honor by those in power, who nevertheless are not permitted to come near to the same table with them. To show then that they will enjoy the highest honors with Him, He uses an example taken from ordinary life and says, "I will make a covenant with you, that you shall eat and drink at My table in My kingdom, and you shall sit also upon twelve thrones judging Israel."

The Saviour therefore drives away from the holy apostles the malady of vaingloriousness: but they perchance might think among themselves, and even say, 'What therefore will be the reward of fidelity? or what advantage shall they receive, who have laboured in attendance upon Him, when temptations from time to time befall? In order therefore that being confirmed by the hope of the blessings that are in store, they may cast away from their minds all slothfulness in virtuous pursuits, and choose rather with earnest mind to follow Him, and take pleasure in labours for His sake, and count the doing so a cause of gain, and the pathway of joy, and the means of eternal glory, He necessarily says, "You are they who have remained with Me in My temptations: and I will make a covenant with you, as My Father has appointed for Me a kingdom, that you shall eat and drink at My table in My kingdom: and you shall also sit on twelve thrones, judging the twelve tribes of Israel." Observe, I pray, that He does not yet quit the limits of humanity, but for the present confines Himself within them, because He had not as yet endured the precious cross; for He speaks as one of us: but after the resurrection from the dead He revealed His glory, the season calling Him thereto: for He said, "All power has been given Me in heaven and in earth." He speaks therefore, as I said, in human fashion, as not having yet mounted above the measure of His humiliation. For this reason He says, that "as My Father has made with Me a covenant of a kingdom, so I also will make a covenant with you, that you shall eat and drink constantly at My table in My kingdom." Is it the case then, that even after the resurrection from the dead, when the time has come in which we shall be with Christ, and He will endow us with the likeness of His glorified body; even after we have thus put on incorruption, is it, I say, the case, that we shall again be in need of food and of tables? Or is it not then utterly foolish to say or wish to imagine anything of the sort? For when we have put off corruption, of what bodily refreshment shall we henceforth be in need? And if so, what is the meaning of the expression, "You shall eat at My table in "My kingdom?" I answer, that once again from the ordinary matters of life He declares to us things spiritual. For those who enjoy the foremost honours with earthly kings banquet with them, and eat in their company: and this is counted by them the summit of glory. And there are too others, esteemed worthy of honour by those in power, who nevertheless are not permitted to draw near to the same table with them. To show then that they will enjoy the highest honours with Him, He uses an example taken from ordinary life, and says, "I will make a covenant with you, that you shall eat and drink at My table in My kingdom: and you shall sit also upon twelve thrones judging Israel."

How does this happen? It means that the disciples, being of Israelite descent, obtained the highest honors with Christ, the Savior of all, because through faith and perseverance they grasped hold of the gift. We should also strive to imitate them, for in this way He who is the Savior and Lord of all will receive us into His kingdom. Through Him and with Him, to God the Father be praise and dominion, with the Holy Spirit forever and ever, Amen.

How or in what manner? It means that the disciples being of Israelitish race, obtained the foremost honours with Christ, the Saviour of all, because by faith and constancy they seized upon the gift: whom may we also endeavour to imitate, for so will He Who is the Saviour and Lord of all receive us into His kingdom: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit for ever and ever, Amen.

Simon, Simon, behold Satan has asked for you, that he may sift you like wheat; but I have prayed for you that your faith fail not: and do you also hereafter when converted strengthen your brethren. And he said to Him, Lord, I am ready to go with you both to prison and to death. But He said, I tell you, Peter, that the cock shall not crow today until you have three times denied that you know Me.

22:31-34. Simeon, Simeon, behold Satan has asked for you, that he may sift you like wheat; but I have prayed for you that your faith fail not: and do you also hereafter when converted strengthen your brethren. And he said to Him, Lord, I am ready to go with you both to prison and to death. But He said, I tell you, Peter, that the cock shall not crow to-day until you have thrice denied that You know Me.

The prophet Isaiah urges those who embrace a life of devotion to Christ to come to the proclamations of the Gospel, saying, "You who thirst, go to the waters." But these waters are not the physical waters of earth, but rather are divine and spiritual, poured out for us by Christ Himself. For He is the river of peace, and the torrent of pleasure, and the fountain of life. And so we have heard Him clearly saying, "Whoever thirsts, let him come to Me and drink." Come therefore, so that here also we may delight ourselves in the sacred and divine streams that now flow from Him: for what does He say to Peter? "Simeon, Simeon, behold Satan has asked for you to sift you like wheat: but I have prayed for you that your faith fail not."

THE prophet Isaiah bids those who embrace a life of piety towards Christ to go to the proclamations of the Gospel, saying, "You who thirst, go to the waters." But these waters are not the material waters of earth, but rather are divine and spiritual, poured forth for us by Christ Himself. For He is the river of peace, and the torrent of pleasure, and the fountain of life. And so we have heard Himself plainly saying, "Whosoever thirsts, let him come to Me and drink." Come therefore, that here also we may delight ourselves in the sacred and divine streams which now from Him: for what says He to Peter? "Simeon, Simeon, behold Satan has asked for you to sift you like wheat: but I have prayed for you that your faith fail not."

I think it is both necessary and beneficial for us to understand what situation prompted our Savior to speak these words. The blessed disciples had been arguing among themselves about which of them was the greatest. But the Savior of all, using the means by which they received whatever was useful and necessary for their good, freed them from the guilt of ambition by removing from them the striving for such things and persuading them to escape the desire for preeminence as if from a trap set by the devil. For He said, "Whoever is great among you, let him be like the youngest, and whoever governs like one who serves." He further taught them that the time of honor is not so much the present age as the time that will come at the arrival of His kingdom. For there they will receive the rewards of their faithfulness and share in His eternal glory and wear a crown of surpassing honor, eating at His table and also sitting on twelve thrones, judging the twelve tribes of Israel.

Now it is, I think, both necessary and profitable for us to know what the occasion was which led our Saviour's words to this point. The blessed disciples then had been disputing with one another, "which of them was the great one:" but the Saviour of all, as the means whereby they obtained whatsoever was useful and necessary for their good, delivered them from the guilt of ambition, by putting away from them the striving after objects such as this, and persuading them to escape from the lust of preeminence, as from a pitfall of the devil. For He said, "he who is great among you, let him be as the youngest, and he who governs as he that serves." And He further taught them that the season of honour is not so much this present time as that which is to be at the coming of His kingdom. For there they shall receive the rewards of their fidelity, and be partakers of His eternal glory, and wear a crown of surpassing honour, eating at His table, and sitting also upon twelve thrones, judging the twelve tribes of Israel.

But look! He also offers them a third form of help, as we read in the lessons before us. For He teaches us that we must think humbly of ourselves, as being nothing, both regarding the nature of man and our readiness to fall away into sin, and as being strengthened and being what we are only through Him and from Him. If therefore it is from Him that we receive both our salvation and our appearing to be something in virtue and piety, what reason do we have for proud thoughts? For all we have is from Him, and of ourselves we have nothing. "For what do you have that you did not receive? But if you also received it, why do you boast, as though you did not receive it?" So spoke the very wise Paul. And further, the blessed David also says at one time, "In God we shall have strength," and at another again, "Our God is our refuge and our strength." And the prophet Jeremiah has also said somewhere, "O Lord, my strength and my refuge, and my help in the days of trouble." And the blessed Paul also may be brought forward, who says with great clarity, "I can do all things through Christ, who strengthens me." Yes, Christ Himself also says to us somewhere, "Without Me you can do nothing."

But lo! He also offers them a third assistance, as we read in the lessons before us. For He teaches us, that we must think humbly of ourselves, as being nothing, both as regards the nature of man and the readiness of our mind to fall away into sin, and as strengthened and being what we are only through Him and of Him. If therefore it is from Him that we borrow both our salvation, and our seeming to be something in virtue and piety, what reason have we for proud thoughts? For all we have is from Him, and of ourselves we have nothing. "For what have you that you did not receive? But if you also received it, why do you glory, as though you did not receive it?" So spoke the very wise Paul: and further, the blessed David also at one time says, "In God we shall make strength:" and at another again, "Our God is our house of refuge and our strength." And the prophet Jeremiah also has somewhere said, "O Lord, my strength and my house of refuge, and my help in the days of trouble." And the blessed Paul also may be brought forward, who says with great clearness, "I can do all things through Christ, Who strengthens me." Yes, Christ Himself also somewhere says to us, "Without Me you can do nothing. 11

Let us glory not in ourselves, but rather in His gifts. And if this is anyone's state of mind, what place can the desire to be set above other people find in him, when we are all both partakers of the same one grace, and also have the same Lord of hosts as the Giver both of our existence and of our ability to do well? To humble our tendency to arrogance, and to restrain ambitious feelings, Christ shows that even the one who seemed to be great is nothing and weak. He therefore passes by the other disciples and turns to the one who is foremost and set at the head of the group, and says that Satan has many times desired to sift you as wheat—that is, to search and test you, and expose you to unbearable blows. For it is Satan's habit to attack people of more than ordinary excellence, and, like some fierce and arrogant barbarian, he challenges to single combat those of chief reputation in the ways of godliness. So he challenged Job, but was defeated by his patience, and the boaster fell, being conquered by the endurance of that triumphant hero. But human nature he makes his prey, for it is weak and easy to overcome, while he is harsh and pitiless and unrelenting in heart. For, as the sacred Scripture says of him, his heart is hard as a stone, and he stands like an anvil that cannot be beaten out. Yet he is placed under the feet of the saints by Christ's power, for He has said, "Behold, I have given you to tread on serpents and scorpions, and upon all the power of the enemy, and nothing shall hurt you." Satan therefore, He says, has desired to sift you like wheat, but I have offered supplication on your behalf, that your faith fail not.⁶

Let us then glory not in ourselves, but rather in His gifts. And if this be the state of any one's mind, what place can the desire of being set above other men find in him, when thus we are all both partakers of the same one grace, and also have the same Lord of hosts as the Giver both of our existence and of our ability to do well. To humble therefore our tendency to superciliousness, and to repress ambitious feelings, Christ shows that even he who seemed to be great is nothing and infirm. He therefore passes by the other disciples, and turns to him who is the foremost, and set at the head of the company, and says; "that Satan has many times desired to sift you as wheat:" that is, to search and try you, and expose you to intolerable blows. For it is Satan's wont to attack men of more than ordinary excellence, and, like some fierce and arrogant barbarian, he challenges to single combat those of chief repute in the ways of piety. So he challenged Job, but was defeated by his patience, and the boaster fell, being vanquished by the endurance of that triumphant hero. But human nature he makes his prey, for it is infirm, and easy to be overcome: while he is harsh and pitiless and unappeasable in heart. For, as the sacred Scripture says of him, "His heart is hard as a stone: and he stands like an anvil that cannot be beaten out." Yet he is placed under the feet of the saints by Christ's might: for He has said, "Behold, I have given you to tread on serpents and scorpions, and upon all the power of the enemy, and nothing shall hurt you." "Satan therefore, He says, has desired to sift you like wheat: but I have offered supplication in your behalf, that your faith fail not."⁶

See again, He humbles Himself to us and speaks according to the limits of human condition, and yet He is God by nature, even though He became flesh. For though He is the power of the Father, by whom all things are preserved and from whom they obtain the ability to continue in well-being, He still says that He offers supplication as a man. For it was necessary, yes necessary, for Him who, for the sake of the dispensation, became like us, to use our words also, when the occasion called Him to do so in accordance with what the dispensation itself required. "I have supplicated therefore," He says, "that your faith fail not." Now by this He shows that if Peter had been handed over to Satan to be tempted, he would have proved completely unfaithful, since even when not handed over, he proved weak from human feebleness, being unable to bear the fear of death. For he denied Christ when a young girl troubled him in the high priest's palace by saying, "And you also are one of His disciples."

See again, He humbles Himself to us, and speaks according to the limits of man's estate, and yet He is God by nature, even though He became flesh. For though He is the power of the Father, by Whom all things are preserved, and from Whom they obtain the ability to continue in well-being, He yet says that He offers supplication as a man. For it was necessary, yes necessary, for Him Who, for the dispensation's sake, became like to us, to use also our words, when the occasion called Him thereto in accordance with what the dispensation itself required. "I have supplicated therefore, He says, that your faith fail not." Now by this then He shows, that if he had been yielded up to Satan to be tempted, he would have proved altogether unfaithful: since, even when not so yielded up, he proved weak from human feebleness, being unable to bear the fear of death. For he denied Christ, when a young girl troubled him in the high priest's palace by saying, "And you also are one of His disciples."

The Savior warned him what would have happened if he had been handed over to Satan's temptation. But at the same time, He offers him words of consolation and says, "And when you have turned back, strengthen your brothers"—that is, be the support, instructor, and teacher of those who come to Me through faith. Notice the beautiful skill of this passage and the surpassing greatness of divine gentleness! So that his coming fall would not drive the disciple to despair, as if he would be expelled from the glories of apostleship and his former following of Christ would lose its reward because he proved unable to endure the fear of death and denied Him, Christ immediately fills him with good hope and gives him confident assurance that he will be counted worthy of the promised blessings and gather the fruits of steadfastness. For He says, "And when you have turned back, strengthen your brothers." What great and incomparable kindness! The disciple had not yet fallen sick with the disease of faithlessness, and already he has received the medicine of forgiveness. He had not yet committed the sin, and he receives pardon. He had not yet fallen, and the saving hand is held out. He had not yet stumbled, and he is confirmed—for He says, "When you have turned back, strengthen your brothers." To speak this way belongs to One who pardons and restores him again to apostolic powers.

The Saviour then forewarned him what would have been the result had he been yielded up to Satan's temptation: but at the same time He offers him the word of consolation, and says, "And do you also hereafter, when converted, strengthen your brethren:" that is, be the support, and instructor and teacher of those who draw near to Me by faith. And moreover, admire the beautiful skill of the passage, and the surpassing greatness of the divine gentleness! For, lest his impending fall should lead the disciple to desperation, as though he would be expelled from the glories of the apostleship, and his former following (of Christ) lose its reward, because of his proving unable to bear the fear of death, and denying Him, at once Christ fills him with good hope, and grants him the confident assurance that he shall be counted worthy of the promised blessings, and gather the fruits of steadfastness. For He says, "And do you also, when converted, strengthen your brethren." O what great and incomparable kindness! The disciple had not yet sickened with the malady of faithlessness, and already he has received the medicine of forgiveness: not yet had the sin been committed, and he receives pardon: not yet had he fallen, and the saving hand is held out: not yet had he faltered, and he is confirmed: for "do you, He says, when converted, strengthen your brethren." So to speak belongs to One Who pardons, and restores him again to apostolic powers.

Peter, in his passionate zeal, declared his steadfastness and willingness to endure anything to the very end, saying he would bravely face the terrors of death and think nothing of imprisonment. But in doing this, he erred from what was right. When the Saviour told him he would prove weak, Peter should not have contradicted Him by loudly insisting otherwise, for the Truth cannot lie. Instead, he should have asked for strength from Him, so that either he might not suffer this or be rescued immediately from harm. But as I have already said, being fervent in spirit, warm in his love toward Christ, and possessing unrestrained zeal in properly fulfilling the duties that befit a disciple attending his Master, he declares he will endure to the very end. Yet he was rebuked for foolishly speaking against what was foreknown and for his unreasonable haste in contradicting the Saviour's words. For this reason Christ says, "Truly I tell you, the cock will not crow tonight until you have denied Me three times." And this proved true. Let us therefore not think highly of ourselves, even if we see ourselves greatly distinguished for our virtues. Rather, let us offer up the praises of our thanksgiving to Christ who redeems us and who also grants us even the desire to be able to act rightly—by whom and with whom to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.

But Peter, in the ardour of his zeal, made profession of steadfastness and endurance to the last extremity, saying that he would manfully resist the terrors of death, and count nothing of bonds; but in so doing he erred from what was right. For he ought not, when the Saviour told him that he would prove weak to have contradicted Him, loudly protesting the contrary; for the Truth could not lie: but rather he ought to have asked strength of Him, that either he might not suffer this, or be rescued immediately from harm. But, as I have already said, being fervent in spirit, and warm in his love towards Christ, and of unrestrainable zeal in rightly performing those duties which become a disciple in his attendance upon his Master, he declares that he will endure to the last extremity: but he was rebuked for foolishly speaking against what was foreknown, and for his unreasonable haste in contradicting the Saviour's words. For this reason He says, "Verily I tell you, that the cock shall not crow to-night, until you have thrice denied Me." And this proved true. Let us not therefore think highly of ourselves, even if we see ourselves greatly distinguished for our virtues: rather let us offer up the praises of our thanksgivings to Christ Who redeems us, and Who also it is that grants us even the desire to be able to act rightly: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for over and ever, Amen.

When I sent you out without purse, bag, or shoes, did you lack anything? They answered, "Nothing." He then said to them, "But now, whoever has a purse should take it, and likewise a bag. And whoever does not have a sword should sell his garment and buy one. For I tell you that this Scripture must be fulfilled in Me: 'He was numbered with the transgressors.' Indeed, what concerns Me is reaching its fulfillment." They said, "Lord, look, here are two swords." He replied, "It is enough."

22:35-38. And He said to them, When I sent you without purse and without bag and shoes, lacked you anything? And they said, Nothing. And He said to them, But now, he that has a purse, let him take it: and in like manner also a bag: and he that has not one, let him sell his garment, and buy a sword. For I say to you, that this that is written must be accomplished in Me, that he was numbered also with the transgressors. For that which concerns Me has an end. And they said, Lord, behold here are two swords. And He said to them, It is enough.

The blessed Moses instilled the fear of God in the Israelites by saying, "It is a fearful thing to fall into the hands of the living God: for our God is a consuming fire." Another holy prophet also said concerning Him, "His wrath consumes the princes, and the rocks are melted at Him." Furthermore, the blessed David says of Him somewhere in the Psalms, "You are to be feared, and who shall rise up before You at Your wrath?" For what power of man, or of anything whatsoever that is created, can stand against the irresistible force of Almighty God? But His wrath does not descend upon any righteous person—for God does not commit injustice—but rather upon those whose sins are numerous and intolerable, and whose wickedness is beyond bounds.

THE blessed Moses impressed the fear of God upon the Israelites by saying, "It is a fearful thing to fall into the hands of the living God: for our God is a consuming fire." And another holy prophet has also said concerning Him, "His wrath consumes the princes, and the rocks are melted at Him." Moreover the blessed David says of Him somewhere in the Psalms, "You are to be feared, and who shall rise up before You at Your wrath?" For what power of man, or of ought whatsoever that is created, can stand against the irresistible force of Almighty God? But His wrath does not descend upon any righteous man whatsoever;—-for God does not commit injustice;—-but upon those rather whose sins are numerous and intolerable, and their wickedness beyond bounds.

And as an example of what we have said, consider what happened to the Jewish crowds after Christ rose from the dead and ascended to heaven. For God the Father sent His Son to them, inviting them to a worship superior to the law and to the knowledge of all that is good. He sent Him to free them from all guilt and deliver them from the stains of sin, to bring them to the adoption as sons, to glory, to honor, and to communion with the Holy Spirit, to incorruptible life, to never-ending glory, and to the kingdom of heaven. But though they should have eagerly hastened to receive this grace and honored with grateful praise the One who came to help them, and joyfully accepted the grace that comes through faith, they did nothing of the sort. Instead they did the exact opposite: they rose up against Him, rejecting Him through their disobedience, mocking even His divine signs, and after doing and saying every abominable thing, they finally crucified Him. And so they received the punishment that the company of the holy prophets had already proclaimed. For one of them said, "God shall put them far away, because they did not hear Him, and they shall be wanderers among the nations." And again, "Because Jerusalem is forsaken, and Judah is fallen, and their tongues are with iniquity; they disobey the Lord; therefore now is their glory brought low, and the shame of their faces has stood up against them." And in another place they are addressed in the voice of God over all: "And now, because you have done all these works, and I spoke to you and you did not hear, and I called to you and you answered not, therefore I will do to this house on which My name is called and in which you trust, and to this place which I have given to you and to your fathers, as I did to Shilom: and I will cast you from before My face, as I cast away your brethren, even the whole seed of Ephraim." For they were handed over, as I have said, to desolation and were scattered over all the earth, their temple consumed with fire, and all Judaea taken captive.

And as an example of what we have said, take that which happened to the Jewish multitudes after Christ rose from the dead, and ascended up to heaven. For God the Father sent to them His Son, inviting them to a service superior to the law, and to the knowledge of all good: He sent Him to free them from all guilt, and deliver them from the stains of sin; to bring them to the adoption of sons, to glory, to honour, and to the communion of the Holy Spirit; to life incorruptible; to never-ending glory; and to the kingdom of heaven. But though they ought eagerly to have hastened to this grace, and with grateful praises have honoured Him Who came to aid them, and joyfully have accepted the grace that is by faith, they did verily nothing of the kind, but betook themselves to the very reverse: for they rose up against Him, setting Him at nought by their disobedience, reviling even His divine signs, and after doing and saying every thing that was abominable, finally they crucified Him. And so it became their lot to suffer those things which the company also of the holy prophets had before proclaimed. For one of them said, "God shall put them far away, because they did not hear Him, and they shall be wanderers among the nations." And again, "Because Jerusalem is forsaken, and Judah is fallen, and their tongues are with iniquity; they disobey the Lord; therefore now is their glory brought low, and the shame of their faces has stood up against them." And in another place they are thus addressed as in the person of God over all; " And now, because you have done all these works, and I spoke to you and you did not hear, and I called to you and you answered not: therefore will I do to this house, on which My name is called, and wherein you trust; and to this place which I have given to you and to your fathers as I did to Shilom: and I will cast you from before My face, as I cast away your brethren, even the whole seed of Ephraim." For they were delivered up, as I have said, to desolation, and were dispersed over all the earth, their temple being consumed with fire, and all Judaea taken captive.

Christ had previously announced this to the disciples. The occasion that prompted Him to speak on this subject was something like this: He had forewarned the admirable Peter that he would deny Him three times—specifically at the time of His arrest, when the band of Pilate's soldiers along with the Jewish officers brought Him to the chief priests for judgment, for it was there that Peter denied Him. And since His arrest and His being brought before Caiaphas had now been mentioned, this naturally led to a reference to what would happen next: His passion on the cross. It was then that He foretold the war that was about to break out against the Jews, which would spread across their entire land with unbearable violence like a flooding river. For this reason He says, "When I sent you without purse and without bag and shoes, did you lack anything? And they said, No." For the Savior had sent the holy apostles with the command to preach the gospel of the kingdom of heaven to the inhabitants of every village and city, and to heal every grief and every sickness among the people. And on their journey He told them not to concern themselves with bodily needs, but rather to travel through the land without baggage and unencumbered, placing all their hope for sustenance in Him—and this they did, making themselves an example of praiseworthy and apostolic conduct. "But now," He says, "he that has a purse, let him take it, and a bag likewise." Tell me then, was this because upon reconsideration a more practical plan was devised? Would it have been better on the former occasion as well to have had bag and purse? Or if not, what caused such a sudden change? What need did the holy apostles have of purse and bag? What answer must we give to this? The statement appeared to refer to them, but in reality it applied to every Jew, for they were the ones Christ was actually addressing. For He did not say that the holy apostles must get purse and bag, but that "whosoever has a purse, let him take it"—meaning that whoever had property in Jewish territory should gather together all that he had and flee, so that if he could somehow save himself, he might do so. But anyone who lacked the means to equip himself for travel and who from extreme poverty must remain in the land—let even such a person, He says, sell his cloak and buy a sword. For from now on the question for all who remain in the land will not be whether they possess anything or not, but whether they can survive and preserve their lives. For war will fall upon them with such unbearable force that nothing will be able to withstand it.

That this would be the case Christ had before announced to the disciples, the occasion which caused Him to speak upon this subject being some such as follows: He had forewarned the admirable Peter, that he would thrice deny Him, at the time namely of His seizure, when the band of Pilate's soldiers with the officers of the Jews brought Him to the chief priests for judgment: for there Peter denied Him. And inasmuch as mention had now once been made of His seizure, and of his being taken before Caiaphas, there naturally followed upon this allusion a reference to that also which was next to come to pass, even His passion upon the cross: and then it was that He foretold the war about to burst upon the Jews, and which with unendurable violence spread like some river over all their land. On this account He says; "When I sent you without purse and without bag and shoes, lacked you anything? And they said, No." For the Saviour sent the holy apostles, with the command to preach to the inhabitants of every village and city the gospel of the kingdom of heaven, and to heal every grief and every sickness among the people. And on their journey He bade them not to occupy themselves with things that concern the body, but rather without baggage and unencumbered, and resting all their hope of sustenance on Him, so to traverse the land: and this they also did, making themselves an example of praiseworthy and apostolic conduct. "But now, He says, he that has a purse, let him take it, and a bag in like manner." Tell me then, was this because on second thoughts a more serviceable plan was devised? Would it have been better on the former occasion also to have had bag and purse? Or if not, what was the cause of so sudden a change? What need had the holy apostles of purse and bag? What answer must we give to this? That the saying in appearance had reference to them, but in reality applied to the person of every Jew: for they it rather was. whom Christ addressed. For He did not say that the holy apostles must get purse and bag, but that "whosoever has a purse, let him take it," meaning thereby, that whosoever had property in the Jewish territories, should collect all that he had together, and flee, so that if he could any how save himself, he might do so. But any one who had not the means of equipping himself for travel, and who from extreme poverty must continue in the land, let even such one, He says, sell his cloak, and buy a sword: for henceforth the question with all those who continue in the land will not be whether they possess anything or not, but whether they can exist and preserve their lives. For war shall befal them with such unendurable impetuosity, that nothing shall be able to stand against it.

And next He tells them the reason for this evil—why such a severe and unstoppable tribulation would come upon them. He says "that He is about according to the Scriptures to be numbered with the transgressors," clearly referring to His being hung on the cross with the thieves who were crucified alongside Him, and thus suffering a transgressor's punishment. "And the dispensation, having come to this, will now have an end." For He did endure His saving passion for our sake, and the bold wickedness of the Jews went this far—this was the peak of their unrestrained fury. But after the passion on the cross, every hand was powerless, "for the enemy had no advantage over Him, and the Son of wickedness could no more hurt Him." For He rose, having trampled on the grave. He ascended into heaven. He sat down at the right hand of God the Father. And after this He will come, not in humble condition as before, nor in the measure of human nature, but in the glory of the Father, with the holy angels as His bodyguard. And He will also sit on the throne of His glory, "judging the world in righteousness," as it is written. Then, as the prophet says, "they shall look on Him Whom they pierced." And Him whom these wretched people mocked as they saw Him hanging on the precious cross, they will see crowned with godlike glory. And in just payment for their wickedness toward Him, they will fall into the pit of destruction. "What therefore concerns Me, He says, has an end"—that is, as far as it relates to My suffering death in the flesh. And then those things foretold by the holy prophets long ago will happen to those who killed Him.

And next He tells them the cause of the evil, and of a tribulation so severe and irremediable befalling them, saying, "that He is about according to the Scriptures to be numbered with the transgressors," plainly referring to His being hung upon the cross with the thieves who were crucified with Him, and so enduring a transgressor's punishment: "and the dispensation, having come to this, will now have an end." For He endured indeed for our sakes His saving passion, and thus far the daring wickedness of the Jews proceeded, and this was the consummation of their unbridled fury: but after the passion upon the cross every hand was powerless, "for the enemy had no advantage over Him, and the Son of wickedness could no more hurt Him.'" For He arose, having trampled upon the grave; He ascended up into heaven, He sat down on the right hand of God the Father; and hereafter He shall come, not in mean estate, as of old, nor in the measure of human nature, but in the glory of the Father, with the holy angels as His body-guard; and He shall sit also upon the throne of His glory, "judging the world in righteousness," as it is written. Then, as the prophet says, "they shall look on Him Whom they pierced:" and Him Whom these wretched beings ridiculed, as they saw Him hang on the precious cross, they shall behold crowned with godlike glory, and in just retribution of their wickedness towards Him, shall fall into the pit of destruction. "What therefore, He says, concerns Me, has an end," as far, that is, as relates to My suffering death in the flesh. And then shall those things which were foretold by the holy prophets in old time, happen to those who slew Him.

When He foretold these things, the Lord was speaking about what was going to happen to the country of the Jews. But the divine disciples did not understand the deeper meaning of what He said. Instead, they assumed He meant that swords were necessary because of the coming attack on Him by the disciple who betrayed Him and by those who gathered to arrest Him. That is why they said, "Lord, look, here are two swords." And what was the Savior's reply? "It is enough." Notice how He even, so to speak, mocks their words, knowing full well that the disciples had not grasped the meaning of what He said and thought swords were needed because of the attack that was about to be made on Him. Focusing His attention instead on those things that happened to the Jews because of their wicked treatment of Him, the Savior, as I said, mocks their words and says, "It is enough"—yes, indeed, two swords are enough to withstand the war that was about to come upon them, a war against which many thousands of swords proved useless. For the pride of the Jews mounted a mighty resistance against the forces of Augustus Caesar, but they accomplished nothing. They were besieged with overwhelming might and suffered every misery. For as the prophet Isaiah says, "What the holy God purposes, who can bring to nothing? And His hand, when lifted up, who can turn aside?" Let us therefore beware of provoking God to anger, for it is a fearful thing to fall into His hands. But to those who believe in Christ He is merciful—to those who praise Him, who call Him their Redeemer and Deliverer, who minister to Him with spiritual service and through all virtuous conduct. For if we act and speak in this way, Christ will make us His own, by whom and with whom to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.

And in foretelling these things, the Lord was speaking of what was about to happen to the country of the Jews. But the divine disciples did not understand the deep meaning of what was said, but supposed rather that He meant that swords were necessary, because of the attack about to be made upon Him by the disciple who betrayed Him, and by those who were assembled to seize Him. For this reason they say, "Lord, behold, here are two swords." And what is the Saviour's reply? "It is enough." Observe how, so to say, He even ridicules their speech, well knowing that the disciples not having understood the force of what was said, thought that swords were required, because of the attack about to be made upon Himself. Fixing His look therefore upon those things which happened to the Jews because of their wicked conduct towards Him, the Saviour, as I said, ridicules their speech, and says, "It is enough:" yes, forsooth, two swords are enough to bear the brunt of the war about to come upon them, to meet which many thousand swords were of no avail. For a mighty resistance was made by the pride of the Jews against the forces of Augustus Caesar: but they availed nothing; for they were besieged with overpowering might, and suffered all misery. For as the prophet Isaiah says, "That which the holy God purposes, who shall bring to nought? and His hand, when lifted up, who shall turn aside?" Let us beware therefore of provoking God to anger: for it is a fearful thing to fall into His hands. But to those who believe in Christ He is merciful; even to those who praise Him; who call Him their Redeemer and Deliverer; who minister to Him with spiritual service, and by all virtuous conduct: for if so we act and speak, Christ will make us His own; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

For we do not hold to two Christs or two Sons, because in our view there is no first and second, nor one and another, nor one repeatedly becoming another. Rather, the same one Son is twofold not in rank, but in physis.

"For we hold not two Christs, nor two Sons; for in our view there is no first and second, nor one and another, nor one again and again another: but the same one Son is twofold not in rank, but in nature."

Against this, Cyril argues that "Christ is not twofold, but one and the same Lord and Son, being the Word from God the Father, not without flesh." He concludes with these words,

Against this Cyril argues, that "Christ is not twofold, but one and the same Lord and Son, being the Word from God the Father, not without flesh;" and concludes with these words,

You claim that we should not speak of two Christs or acknowledge two Sons, and you appear to maintain orthodox doctrine on this point. Yet you are exposed as actually saying there are two Christs, because you separate man and God according to their distinct differences.

"You then who say that we ought not to speak of two Christs, nor to acknowledge two Sons, putting on the semblance of dogmatic orthodoxy upon this point, are nevertheless convicted of saying that there are two Christs, and of separating into their specific difference man and God."

In Cyril's view, then, the essence of Nestorianism consists in the attempt to distinguish the boundaries of the two natures in Christ. To do this, he argued, was effectively to make two Sons.

In Cyril's view therefore the essence of Nestorianism consists in the endeavour to distinguish the limits of the two natures in Christ: and so to do, he argued, was virtually to make two Sons.

I notice this appears to be a copyright/transcription notice rather than theological content to be rewritten. This paragraph contains only metadata about the text's transcription and public domain status, not a continuation of the theological discussion about Cyril's view of Nestorianism.

Since you've asked me to rewrite only the paragraph text without preamble or labels, and this is purely administrative information rather than substantive content, here is the text rendered in modern form:

Roger Pearse transcribed this text in Ipswich, UK, in 2008. All material on this page is in the public domain and may be copied freely.

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

Peter said, "Look, we have left everything and followed You." And Jesus said to them, "I tell you the truth, there is no one who has left house, or wife, or brothers, or parents, or children, for the sake of the kingdom of God, who will not receive many times more in this present time, and in the age to come eternal life."

18:28-30. And Peter said, Lo we have left all, and followed You. And He said to them. Verily I say to you. There is no man that has left house, or wife, or brethren, or parents, or children, for the kingdom of God's sake, who shall not receive manifold more in this present time, and in the world to come eternal life.

He who is the fountain of sacred doctrines causes a healthful stream to flow for us here also, and the very season, it seems, calls us to say to those who search the divine words, "You who thirst, come to the waters." For set before you to partake of is "the torrent of pleasure," even Christ. The prophet David mentions Him by this name, saying to God the Father in heaven, "But the sons of men shall trust in the protection of Your wings: they shall be satisfied with the fatness of Your house, and You shall make them drink of the torrent of Your pleasure."

HE Who is the fountain of sacred doctrines causes here also a healthful stream to flow for us, and the very season, as it seems, bids us say to those who search into the divine words, "You who thirst, come to the waters." For there is set before you that you may partake thereof "the torrent of pleasure,'' even Christ. For by this name the prophet David makes mention of Him, saying to God the Father in heaven; "But the sons of men shall trust in the protection of Your wings: they shall be satisfied with the fatness of Your house, and You shall make them drink of the torrent of Your pleasure."

And what the stream is that flows forth for us from Him, the meaning of the gospel lessons now before us clearly teaches: "For Peter, it says, said to Him, 'Look! We have left everything and followed You.'" And to this another Evangelist, Matthew, adds, "What then shall we have?" However, before we proceed to any of the other points, let us first examine the occasion that brought the discussion to this present subject.

And what the stream is which here gushes forth for us from Him, the purport of the evangelic lessons now set before us clearly teaches: "For Peter, it says, said to Him, Lo! we have left all and followed You." And to this another Evangelist, Matthew, adds, "What then shall we have?" Let us however, before proceeding to any of the other points, first enquire into the occasion which brought the discourse to this present subject.

When our common Savior Christ said to one of the leaders of the synagogue of the Jews, "Go, sell all that you have, and give to the poor, and you shall have treasure in heaven, and come, follow Me," the disciples asked what they would receive from God for keeping this command. They usefully took upon themselves, as representatives of a whole group, the basic outline of the question. But as I imagine, someone might respond to this: 'What had the disciples actually given up? They were men who earned their living by hard work and labor, fishermen by trade, who at most perhaps owned a boat and nets somewhere. They had neither well-built houses nor any other possessions. So what had they left behind, or for what were they asking Christ to repay them?' What then do we answer to this? Above all, that for this very reason they raised this most necessary question. Since they possessed nothing except what was insignificant and of little value, they wanted to learn how God would repay and gladden with His gifts those who had likewise left behind only a little for the sake of the kingdom of God—that is, out of desire to be counted worthy of the kingdom of heaven for their love toward Him. The rich man, having given up much, will confidently expect a reward. But the person who possessed little and abandoned it—wasn't it right for him to ask what hopes he might have? For this reason, as representatives of those in the same situation as themselves in having left behind only a little, they say, "Behold, we have left all and followed You."

When therefore our common Saviour Christ said to one of the chiefs of the synagogue of the Jews, "Go, sell all that you have, and give to the poor, and you shall have treasure in heaven, and come, follow Me," the disciples ask, What they shall have from God who keep this precept: and usefully they take upon themselves, as representing a class, the outline of the matter. But, as I imagine, to this some may reply, 'What after all had the disciples given up? for they were men who gained the necessaries of life by their sweat and labour, being by trade fishermen, who at most perhaps owned somewhere a boat and nets: who had neither well-built houses, nor any other possessions. What therefore had they left, or for what did they ask of Christ a recompense? What therefore do we answer to this? Chiefly, that for this very reason they made this most necessary enquiry. For inasmuch as they possessed nothing but what was trifling and of slight value, they would learn in what manner God will requite, and gladden with His gifts those who likewise have left but little for the sake of the kingdom of God, for the desire, that is, of being counted worthy of the kingdom of heaven for their love's sake towards Him. For the rich man, as one who has disregarded much, will confidently expect recompense: but he who possessed but little, and abandoned it, how was it not right to ask, what hopes he might entertain? For this reason, as representing those in like condition with themselves, in respect of their having left but little, they say, "Behold, we have left all and followed You."

And it is also necessary to observe this: when correctly considered, the pain of abandoning something is the same whether it is much or little. Come, let us see the real meaning of the matter through a simple example. Suppose two men had to stand naked, and in doing so one stripped himself of very expensive clothing while the other took off only what was cheap and easy to obtain—would not the pain of nakedness be equal in both cases? What possible doubt can there be about this? Therefore, as far as obedience and good will are concerned, those who are in different circumstances must be placed on equal footing with the rich, if they practiced equal readiness and willingly endured the selling of what they had. And the very wise Paul also takes up their cause when he wrote: "For if there is a ready mind, it is accepted according to what a man has, and not according to what he has not." The inquiry of the holy apostles, therefore, was not an unreasonable one.

And it is further necessary to observe this also; that, correctly considered, the pain of abandoning is the same whether it be of much or little. For come let us see the real import of the matter by a trifling example. Supposing that two men had to stand naked, and in so doing the one stripped himself of raiment of great price, while the other put off only what was cheap and easy of acquisition, would not the pain of the nakedness be equal in both cases? What possible doubt can there be upon this point? As far therefore as regards obedience and good-will, those must be placed upon an equal footing with the rich, who though differently circumstanced, yet practised equal readiness, and willingly bore the selling of what they had. And the very wise Paul also takes up their cause, where he thus wrote: "For if there be a ready mind, it is accepted according to what a man has, and not according to what he has not." The enquiry therefore of the holy apostles was not an unreasonable one.

What then did Christ say to them, who does not distinguish between rich and poor? "Truly I say to you, there is no one who has left houses or brothers, or children, or parents, for the sake of the kingdom of God, who will not receive many times more in this present time, and in the age to come eternal life." Worthy of God is this declaration, and the decree is holy and admirable. For observe how He lifts up all who hear to a confident hope, promising not merely the fullness of the generous gift that is given to the saints, but confirming His promise by an oath, by placing before His declaration the word "Truly," which, so to speak, serves the function of an oath. And He includes within His promises not only those who disregard wealth, but also, He says, those who leave father or mother, or wife or brothers, for the sake of the kingdom of God, will receive many times more in this world, and in the age to come eternal life.

What then said Christ to them, Who does not discriminate between rich and poor? "Verily I say to you, There is no man who has left houses or brethren, or children, or parents, for the kingdom of God's sake, who shall not receive manifold more in this present time, and in that which is to come eternal life." Worthy of God is the declaration, and holy and admirable the decree. For observe how He raises up all who hear to an assured hope, promising not merely the fulness of the bounteous gift which is bestowed upon the saints, but confirming His promise by an oath, by prefixing to His declaration the word Verily, which, so to speak, performs the part of an oath. And not only does He include within His promises those who disregard wealth, but those also, He says, who leave father or mother, or wife or brethren, for the kingdom of God's sake, shall receive manifold more in this world, and in that which is to come eternal life.

That those who have lived a virtuous life will certainly gain eternal life is beyond any doubt. However, we do need to investigate two things: first, who exactly are those who leave father and mother, wife, brothers, and houses? And second, we need an even more careful examination of how those who do this will receive many times more in this present world.

But that those who have led a virtuous life necessarily gain the life eternal, there can be no doubt whatsoever: some inquiry is however necessary, in the first place, as to who they are who leave father and mother, and wife, and brethren, and houses: and secondly, a still more exact examination of the way in which those who thus act shall receive manifold more in this world.

People leave their father and mother, wife and siblings, and often set aside the natural affection owed to family ties, for the sake of love for Christ. He teaches us how they do this, saying at one time, "He that loves father or mother more than Me is not worthy of Me; and he that loves son or daughter more than Me is not worthy of Me," and at another time, "Think not that I am come to send peace on earth; I tell you nay, I am not come to send peace, but division: for I am come to divide a man from his father, and the daughter from her mother, and the daughter-in-law from her mother-in-law." When the divine message of the gospel is catching the whole world in a net, drawing it to faith in Him and raising it up to the light of true knowledge of God, there are those who would readily enter in, except that they suffer from harmful shame, being afraid either on account of their father or mother, and giving too much weight to their anger or sorrow. If these family members are idolaters, they will not consent to let their sons or daughters give themselves to Christ's service and abandon the error in which they have been raised and which has become habitual to them. Often when the sons are unbelieving and hostile, their fathers do not have the courage to upset them by hastening to the faith and seizing the salvation that comes through Christ. The same explanation applies to relationships between siblings, between the daughter-in-law and her mother-in-law, and between the latter and the former. But those who are strong in mind and prefer nothing to the love of Christ eagerly grasp the faith and earnestly try to gain admission into His household through a spiritual relationship, paying no attention to the wars, or rather divisions, that will follow with those who are their kindred according to the flesh. This is how people leave house and family for Christ's sake, in order to win His Name and be called Christians; or rather for His glory's sake, since His Name often means His glory.

Men therefore leave father and mother, and wife and brethren, and oftentimes count for nought the natural affection due to the ties of kindred, for love's sake to Christ. And in what manner they do so, He teaches us by saying, at one time, "He that loves father or mother more than Me is not worthy of Me; and he that loves son or daughter more than Me is not worthy of Me:" and at another time again, "Think not that I am come to send peace on earth; I tell you nay, I am not come to send peace, but division: for I am come to divide a man from his father, and the daughter from her mother, and the daughter-in-law from her mother-in-law." For when the divine message of the gospel is catching as in a net the whole world to faith in Him, and raising it up to the light of the true knowledge of God, there are those who would readily enter in, did they not suffer from an injurious shame, as being afraid either on their father's account, or their mother's, and taking too much into consideration their anger or their sorrow. For if these are idolaters, they will not consent that their sons or daughters should yield themselves to Christ's service, and abandon the error in which they have been brought up, and which has become habitual with them. And often when the sons are unbelieving and ill-disposed, their fathers have not the courage to vex them by hastening to the faith, and seizing the salvation which is by Christ. And the same explanation may be given respecting brethren with brethren, and the daughter-in-law with her mother-in-law, and the latter with the former. But those who are strong in mind, and prefer nothing to the love of Christ, eagerly grasp the faith, and earnestly endeavour to gain admission into His household hy a spiritual relationship, heeding nothing the wars, or rather divisions which will follow, with those who are their kindred according to the flesh. And in this way then men leave house and kindred for Christ's sake, that they may win His Name, being called Christians; or rather for His glory's sake, for frequently His Name means His glory.

Let's now examine how someone who leaves behind house, father, mother, siblings, or even a spouse receives many times more in this present life. Does he become the husband of many wives, or find many fathers on earth instead of one, and so have his earthly family greatly increased? That is not what we are saying. Rather, by abandoning these physical and temporary things, he receives what is far more valuable—in fact, many times more than what he gave up. To illustrate this, let us consider the holy apostles as our examples. They were not distinguished by worldly rank, nor were they skilled in public speaking. They did not possess refined speech or elegant words. On the contrary, they were uneducated in rhetoric and fishermen by trade, who earned their living by their labor. Yet whatever they had, they left behind so they could be the constant companions and servants of Christ. Nothing could hinder them or draw them away to other occupations or worldly pursuits. Though they left behind very little, what did they gain? They were filled with the Holy Spirit. They received power over unclean spirits to cast them out. They performed miracles. The shadow of Peter healed the sick. They became famous among people everywhere—foremost in glory, worthy of imitation, and renowned, both during their lives and afterward. For who does not know those who taught the world the mystery of Christ? Who does not marvel at the crown of glory bestowed upon them?

But next let us see, in what way one who leaves house or father or mother or brethren, or it may be his wife even, receives manifold more in this present time. Shall he become the husband of many wives, or find on earth many fathers instead of one, and thus have his earthly kindred greatly multiplied? This is not what we say, but rather, that abandoning these carnal and temporal things, he shall receive what is far more valuable, and so to speak, manifold times as much as what was disregarded by him. For let us take, if you please, the holy apostles as our examples; and we say then of them, that they were men not distinguished in worldly station, nor skilled in eloquence, nor did they possess a polished tongue, or elegance of words; on the contrary they were untrained in speech, and by trade fishermen, who gathered by their labour the means of life: but whatever they had they left, that they might be the constant attendants and ministers of Christ; nor could any thing hinder them, or draw them away to other occupations, or worldly pursuits. Having left them but little, what did they gain? They were filled with the Holy Spirit: they received power over unclean spirits, to cast them out: they wrought miracles: the shadow of Peter healed those that were sick: they became illustrious among mankind everywhere: foremost in glory; worthy of emulation, and renowned, both while they were still living, and afterwards as well. For who knows not those who taught the world Christ's mystery? Who wonders not at the crown of glory that was bestowed upon them?

Perhaps you say, 'Should we all become like them?' We answer that each one of us who has believed in Christ and loved His Name, if he has left a house, will receive the mansions that are above. If he has abandoned a father, he will gain the Father Who is in heaven. If he is abandoned by his brethren, Christ will admit him to brotherhood with Him. If he leaves a wife, he will have as the inhabitant of his house Wisdom who comes down from above, from God. For it is written, "Say to Wisdom that she is your sister, and make Understanding your friend." Through her you will bring forth beautiful spiritual fruits, through which you will be made a partaker of the hope of the saints and join the company of the angels. And though you leave your mother, you will find another incomparably more excellent—even "the Jerusalem that is above, which is free, and our mother." How are these things not many times more than those that were left? For those were only temporary, and rapidly they waste away and easily fail us completely! Like dew, and like a dream, they pass away. But whoever is counted worthy of these things becomes even in this world illustrious and enviable, being adorned with glory both before God and men. Many times more, therefore, are these things than all that is earthly and carnal, and the Giver of them is our common Lord and Saviour, by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

But perchance you say, 'Shall we all of us therefore become like them?' To this we answer, that each one of us also who have believed in Christ and loved His Name, if he have left a house shall receive the mansions that are above: and if he have abandoned a father, shall gain that Father Who is in heaven. If he be abandoned by his brethren, yet will Christ admit him to brotherhood with Him. If he leave a wife, he shall have as the inmate of His house Wisdom who comes down from above, from God. For it is written, "Say to Wisdom that she is your sister, and make Understanding your friend." By her shall you bring forth beautiful spiritual fruits, by means of which you shall be made a partaker of the hope of the saints, and join the company of the angels. And though you leave your mother, you shall find another incomparably more excellent,—-even "the Jerusalem that is above, which is free, and our mother." How are not these things manifold times more than those that were left? For they were but transitory, and rapidly do they waste, and lightly fail us utterly! for as the dew, and like a dream, so they pass away. But he who is counted worthy of these things becomes even in this world illustrious and enviable, being adorned with glory both before God and men. Manifold more therefore are these things than all that is earthly and carnal, and the Giver of them is our common Lord and Saviour: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

Jesus took the twelve disciples aside and said to them, "Look, we are going up to Jerusalem, and everything the prophets wrote about the Son of man will be fulfilled. He will be handed over to the Gentiles, mocked, treated shamefully, and spit upon. After they have whipped him, they will kill him, but on the third day he will rise again." Yet the disciples understood none of this. The meaning was hidden from them, and they did not grasp what he was saying.

18:31-34. And He took the twelve, and said to them, Behold, we go up to Jerusalem, and all those things shall be accomplished which are written in the prophets about the Son of man. For He shall be delivered up to the heathen, and shall be mocked, and shamefully entreated, and spit upon. And when they have scourged Him, they shall put Him to death: and on the third day He shall rise again. And they understood none of these things, and this word was hid from them, and they knew not what was said.

The blessed prophet David spoke about something very important for our benefit, especially since it relates to what constantly occurs in people's minds. He says, "I was prepared, and was not troubled." Whatever happens unexpectedly, when it is serious, causes even brave people to become agitated and alarmed, and sometimes terrified beyond endurance. But when something has been announced beforehand that it will happen, its impact is easily deflected. I believe this is the meaning of "I was prepared, and was not troubled."

THE blessed prophet David has spoken one of those things which are of great importance for our benefit, especially as it refers to what is of constant occurrence, so to speak, to men's minds. "For I was prepared, he says, and was not troubled." For whatever happens unexpectedly, whenever it is of a serious character, exposes even courageous persons to agitation and alarm, and sometimes to unendurable terrors. But when it has been mentioned before that it will happen, its attack is easily averted. And this, I think, is the meaning of, "I was prepared, and was not troubled."

For this reason, the divinely-inspired Scripture very appropriately says to those who would attain glory by living a holy life, "My son, if you draw near to serve the Lord, prepare yourself for temptation. Direct your heart, and endure." It does not speak this way to produce in people an abject laziness that will earn no reward, but so they may know that by practicing patience and endurance, they will overcome the temptations that happen to all who would live virtuously, and prove superior to everything that could trouble them. And so here also the Savior of all, to prepare the disciples' minds beforehand, tells them that He will suffer the passion upon the cross, and death in the flesh, as soon as He has gone up to Jerusalem. And He added too that He would also rise, wiping out the pain and obliterating the shame of the passion by the greatness of the miracle. For it was glorious, and worthy of God, to be able to break the bonds of death and hasten back to life. For testimony is borne to Him by the resurrection from the dead, according to the expression of the wise Paul, that He is God and the Son of God.

For this reason the divinely-inspired Scripture very fitly says to those who would attain to glory by leading a course of holy conduct, "My son, if you draw near to serve the Lord, prepare yourself for temptation. Direct your heart, and endure." For it does not so speak in order to produce in men an abject slothfulness which will win no reward, but that they may know that by practising patience and endurance, they will overcome the temptations which happen to all who would live virtuously, and prove superior to every thing that could harass them. And so here also the Saviour of all, to prepare beforehand the disciples' minds, tells them that He shall suffer the passion upon the cross, and death in the flesh, as soon as He has gone up to Jerusalem. And he added too. that He should also rise, wiping out the pain, and obliterating the shame of the passion by the greatness of the miracle. For glorious was it, and worthy of God, to be able to sever the bonds of death, and hasten back to life. For testimony is borne Him by the resurrection from the dead, according to the expression of the wise Paul, that He is God and the Son of God.

However, we need to explain what benefit the holy apostles gained from learning beforehand about the things that were going to happen. In this way, He cuts away in advance both inappropriate thoughts and every reason for stumbling. How, you ask, or in what way? The blessed disciples, I answer, had followed Christ, our common Savior, throughout His travels in Judea. They had seen that there was nothing, however inexpressible and worthy of complete amazement, that He could not do. He had called the dead from their graves when their bodies had already decayed. He had restored sight to the blind and performed other works worthy of God and full of glory. They had heard Him say, "Are not two sparrows sold for a penny? And not one of them falls to the ground without your Father's knowledge." Now these same men who had seen these things and been encouraged by His words to be courageous were about to see Him enduring mockery from the Jews, being crucified, being ridiculed, and even being struck by servants. It was possible, then, that being scandalized by these things, they might think to themselves and say: He who is so great in power and possesses such godlike authority; who performs miracles by His command alone; whose word is almighty, so that He even raises the dead from their graves; who also says that His Father's providence extends even to the birds; who is the Only-begotten and firstborn—how did He not know what was about to happen? Is He too caught in the enemy's trap and made the prey of His enemies, He who even promised to save us? Is He then disregarded and despised by that Father, without whose will not even a tiny bird is captured? The holy apostles might perhaps have said or thought these things among themselves. And what would have been the result? They too, like the rest of the Jewish crowd, would have become unbelieving and ignorant of the truth.

It is necessary, however, for us to explain what the benefit was which the holy apostles received from having learnt the approach of those things which wore about to happen. By this means then He cuts away beforehand both unseemly thoughts and all occasion for stumbling. How, you ask, or in what way? The blessed disciples then, I answer, had followed Christ, our common Saviour, in His circuit through Judaea: they had seen that there was nothing, however ineffable, and worthy of all wonder, which He could not accomplish. For He called from their graves the dead when they had already decayed: to the blind He restored sight: and wrought also other works, worthy of God and glorious. They had heard Him say, "Are not two sparrows sold for a farthing? and not one of them falls to the ground without your Father's knowledge." And now they who had seen these things, and been emboldened by His words to courageousness, were about to behold Him enduring the ridicule of the Jews, crucified, and made a mock of, and receiving even buffets from the servants. It was possible therefore, that being offended because of these things, they might think thus within themselves, and say: He Who is so great in might, and possesses such godlike authority; Who performs miracles by His nod alone; Whose word is almighty, so that even from their very graves He raises the dead; Who says too that His Father's providence reaches even to the birds; Who is the Only-begotten, and first-born: how did He not know what was about to happen? Is He too taken in the nets of the foe, and made the prey of His enemies, Who even promised that He would save us?. Is He then disregarded and despised of that Father, without Whose will not even a tiny bird is taken? These things perchance the holy apostles might have said or thought among themselves. And what would have been the consequence? They too, like the rest of the Jewish multitude, would have become unbelieving, and ignorant of the truth.

So that they would know both that He foreknew His passion and that, even though He could easily have escaped, He willingly went forward to meet it, He told them beforehand what would happen. In saying "Behold, we go up to Jerusalem," He earnestly testified, so to speak, and commanded them to remember what had been foretold. And He necessarily added that all these things had been foretold by the holy prophets. For Isaiah, speaking as if in the person of Christ, says, "I have given My back to scourgings, and My cheeks to buffetings, and My face I have not turned away from the shame of spittings." And again, in another place, he says of Him, "As a sheep He was led to the slaughter, and was silent, as a lamb before its shearer." And again, "All we like sheep have gone astray; every one has gone astray in his path, and the Lord has delivered Him up because of our sins." And again the blessed David also in the twenty-first Psalm, painting beforehand as it were the sufferings upon the cross, has set before us Jesus speaking as one who is already hanging upon the tree: "But I am a worm, and not a man, the reproach of men, and a thing rejected of the people. All those that have seen Me have derided Me; they have spoken with their lips and shaken their heads; He trusted in the Lord: let Him deliver Him." For some of the Jews did shake their wicked heads at Him, deriding Him and saying, "If You are the Son of God, come down now from the cross, and we will believe You." And again He said, "They parted My garments among them, and upon My vesture they cast the lot." And again in another place he says of those that crucified Him, "They gave gall for My food, and for My thirst they made Me drink vinegar."¹

That they might therefore be aware both that He foreknew His passion, and though it was in his power easily to escape, that yet of His own will He advanced to meet it, He told them beforehand what would happen. In saying then, "Behold, we go up to Jerusalem," He, so to speak, testified urgently and commanded them to remember what had been foretold. And He added necessarily, that all these things had been foretold by the holy prophets. For Isaiah, as in the person of Christ, says; "I have given My back to scourgings, and My cheeks to buffetings: and My face I have not turned away from the shame of spittings." And again, in another place, He says of Him, "As a sheep He was led to the slaughter, and was silent, as a lamb before its shearer." And again, "All we like sheep have gone astray: every one has gone astray in his path: and the Lord has delivered Him up because of our sins." And again the blessed David also in the twenty-first Psalm, painting as it were beforehand the sufferings upon the cross, has set before us Jesus speaking as one that lo! already was hanging upon the tree, "But I am a worm, and not a man: the reproach of men, and a thing rejected of the people. All those that have seen Me, have derided Me: they have spoken with their lips, and shaken their heads; He trusted in the Lord: let Him deliver Him." For some of the Jews did shake their wicked heads at Him, deriding Him, and saying, "If You are the Son of God, come down now from the cross, and we will believe You." And again He said, "They parted My garments among them, and upon My vesture they cast the lot." And again in another place He says of those that crucified Him, "They gave gall for My food, and for My thirst they made Me drink vinegar."¹

Nothing that was about to happen to Him went unforetold. God arranged this through His Providence for our benefit, so that when the time came for these things to happen, no one would stumble in their faith. For the One who knew beforehand what was going to happen had the power to refuse to suffer at all. No one forced Him against His will, and the Jewish crowds were not stronger than His power. Rather, He chose to suffer because He knew that His passion would bring salvation to the whole world. For He endured the death of the flesh, but rose again, having trampled upon corruption, and by His resurrection from the dead, He planted in human bodies the life that flows from Him. For the whole nature of humanity in Him was restored to incorruption. The wise Paul bears witness to this, saying at one point, "For since by man was death, by man was also the resurrection of the dead." And again, "For as in Adam all die, so also in Christ shall all live." Therefore, those who crucified Him should not take pride in what they did, for He did not remain among the dead, since as God He possesses irresistible power. Instead, they should weep for themselves, being guilty of the crime of murdering the Lord. The Savior Himself is found saying this to the women who were weeping for Him: "Daughters of Jerusalem, weep not for Me, but weep for yourselves, and for your children." For it was not right that they should lament for Him, who was about to rise from the dead, thereby destroying corruption and breaking death's power. Rather, it would be more fitting for them to lament over their own sufferings.

Of all therefore that was about to happen to Him, nothing was unforetold, God having so ordered it by His Providence for our use, that when the time came for it to happen, no one might be offended. For it was in the power of one Who knew beforehand what was about to happen, to refuse to suffer altogether. No man then compelled Him by force, nor again were the multitudes of the Jews stronger than His might: but He submitted to suffer, because He knew that His passion would be for the salvation of the whole world. For He endured indeed the death of the flesh, but rose again, having trampled upon corruption, and by His resurrection from the dead, He planted in the bodies of mankind the life that springs from Him. For the whole nature of man in Him hastened back to incorruption. And of this the wise Paul bears witness, saying, at one time, "For since by man was death, by man was also the resurrection of the dead." And again. "For as in Adam all die, so also in Christ shall all live." Let not those therefore who crucified Him indulge in pride: for He remained not among the dead, seeing that as God He possesses an irresistible might: but rather let them lament for themselves, as being guilty of the crime of murdering the Lord. This the Saviour also is found saying to the women who were weeping for Him, "Daughters of Jerusalem, weep not for Me, but weep for yourselves, and for your children." For it was not right that they should lament for Him, Who was about to arise from the dead, destroying thereby corruption, and shaking death's dominion; but more fitly, on the contrary, would they lament over their own afflictions.

The Savior of all announced these things beforehand to the holy apostles, but Scripture says they did not understand what was said, and the word was hidden from them. They did not yet know accurately what had been previously proclaimed by the holy prophets. Even the one who was first among the disciples heard the Savior say that He would be crucified, die, and rise again, but because he did not yet understand the depth of the mystery, he objected, saying, "May this be far from You, Lord—this shall not happen to You." He was rebuked for speaking this way because he did not yet know the meaning of the God-inspired Scripture relating to it. But when Christ rose from the dead, He opened their eyes, as another of the holy Evangelists wrote. They were enlightened, being enriched with the abundant sharing of the Spirit. Those who once did not understand the words of the prophets now exhorted those who believed in Christ to study their words, saying, "We also have a more sure prophetic word, to which you do well to pay attention, as to a lamp that shines in a dark place, until the day dawns and the morning star arises in your hearts." This too has been fulfilled, for we have been enlightened in Christ, by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

The Saviour of all then declared these things beforehand to the holy apostles: "but they, it says, understood not what was said, and the word was hidden from them." For as yet they knew not accurately what had been before proclaimed by the holy prophets. For even He Who was first among the disciples heard the Saviour once say that He should be crucified, and die; and arise: but in that he did not as yet understand the depth of the mystery, he resisted it, saying, "That be far from You, Lord: this shall not be to You." But he was rebuked for so speaking: because he as yet knew not the purport of the Scripture inspired of God relating thereunto. But when Christ arose from the dead, He opened their eyes, as another of the holy Evangelists wrote; for they wore enlightened, being enriched with the abundant participation of the Spirit. For they who once understood not the words of the prophets, exhorted those who believed in Christ to study their words, saying, "We too have a more sure prophetic word, whereunto you do well to look, as to a lamp that shines in a dark place, until the day shine forth, and the light-star arise in your hearts." And this has also reached its fulfilment: for we have been enlightened in Christ; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

As Jesus approached Jericho, a blind man was sitting by the roadside begging. When he heard a crowd passing by, he asked what was happening. They told him that Jesus of Nazareth was passing by. He cried out, "Jesus, Son of David, have mercy on me!" Those who were in front rebuked him and told him to be quiet. But he cried out even more loudly, "Son of David, have mercy on me!" Jesus stopped and ordered that the man be brought to him. When he came near, Jesus asked him, "What do you want me to do for you?" He said, "Lord, that I may receive my sight." Jesus said to him, "Receive your sight. Your faith has saved you." Immediately he received his sight and followed him, glorifying God. When all the people saw this, they gave glory to God.

18:35-43. And it came to pass, that as He drew near to Jericho, a certain blind man sat by the way side begging: and hearing a multitude passing by, he asked what it meant. And they told him that Jesus of Nazareth passes by. And he cried, saying, Jesus, Son of David, have mercy upon me. And they who went before rebuked him that he should hold his peace. But he cried out so much the more, Son of David, have mercy upon me. And Jesus stood still, and commanded that they should bring him to Him. And when he drew near, He asked him. What do you want me to do for you? And he said, Lord, that I may receive my sight. And Jesus said to him, Receive your sight: your faith has made you live. And immediately he received his sight, and followed Him, glorifying God. And all the people when they saw it gave glory to God.

Whoever still lacks understanding and does not accept faith in Christ may justly have said to them what was spoken by the voice of David: "Come and see the works of God, the miracles that He has put upon earth." For He worked miracles in no human fashion, though He appeared as a man like us. Rather, He worked them with godlike dignity, for He was God in a form like ours, since He did not change from being what He was, as the meaning of the passage just read from the Gospels proves to us. For the Savior, it says, was passing by, and a blind man cried out, saying, "Son of David, have mercy on me." Let us then examine what the man who had lost his sight said, for it is not something to pass over without inquiry, since perhaps examining what was said will produce something highly beneficial for us.

WHOSOEVER are yet without understanding, and accept not the faith in Christ, may justly have that said to them which was spoken by the voice of David, "Come and see the works of God, the miracles that He has put upon earth." For He wrought miracles after no human fashion, though He was in appearance a man such as we are; but with godlike dignity rather, for He was God in form like to us, since He changed not from being what He was, as the purport of the passage now read from the Gospels proves to us. "For the Saviour, it says, was passing by. And a blind man cried out, saying, Son of David have mercy on me." Let us then examine the expression of the man who had lost his sight; for it is not a thing to pass by without enquiry, since possibly the examination of what was said will beget something highly advantageous for our benefit.

In what way, then, does he address his prayer to Him? Is it as to a mere man, as the Jews foolishly claimed when they stoned Him, saying in their complete folly, "We do not stone You for a good work, but for blasphemy; because You, being a man, make Yourself God"? But surely that blind man must have understood that the sight of the blind cannot be restored by human means, but requires instead divine power and an authority that only God possesses—for nothing whatsoever is impossible with God. He approached Him, therefore, as the Omnipotent God. But how then does he call Him the Son of David? What answer can one give to this? The following is perhaps, I think, the explanation. Since he had been raised in Judaism and was born of that race, the predictions about Christ contained in the law and the holy prophets had certainly not escaped his knowledge. He had heard them chant that passage in the book of the Psalms: "The Lord has sworn the truth to David and will not reject it, that of the fruit of your loins I will set upon your throne." He also knew that the blessed prophet Isaiah had said, "And there shall spring forth a shoot from the root of Jesse, and from his root shall a flower grow up." And again this as well: "Behold, a virgin shall conceive and bring forth a son, and they shall call His Name Emmanuel, which being interpreted is, God with us." Therefore, as one who already believed that the Word, being God, had of His own will submitted to be born in the flesh of the holy virgin, he approaches Him as God and says, "Have mercy upon me, Son of David." For Christ bears witness that this was his state of mind in offering his supplication, by saying to him, "Your faith has saved you."

In what character then does he address to Him his prayer? Is it as to a mere man, according to the babbling of the Jews, who stoned Him with stones, saying in their utter folly, "For a good work we do not stone You, but for blasphemy; because that You being a man make Thyself God?" But must not that blind man have understood that the sight of the blind cannot be restored by human means, but requires, on the contrary, a divine power, and an authority such as God only possesses? for with God nothing whatsoever is impossible. He drew near to Him therefore as to the Omnipotent God; but how then does he call Him the Son of David? What therefore can one answer to this? The following is perhaps, as I think, the explanation. As he had been brought up in Judaism, and was by birth of that race, the predictions contained in the law and the holy prophets concerning Christ of course had not escaped his knowledge. He had heard them chant that passage in the book of the Psalms: "The Lord has sworn the truth to David, and will not reject it, that of the fruit of your loins will I set upon your throne." He knew also that the blessed prophet Isaiah had said, "And there shall spring forth a shoot from the root of Jesse, and from his root shall a flower grow up." And again this as well; "Behold, a virgin shall conceive and bring forth a son, and they shall call His Name Emmanuel, which being interpreted is, God with us." As one therefore who already believed that the Word, being God, had of His own will submitted to be born in the flesh of the holy virgin, he draws near to Him as to God, and says, "Have mercy upon me, Son of David." For Christ bears witness that this was his state of mind in offering his supplication, by saying to him, "Your faith has saved you."

Let those be ashamed who imagine themselves not to be blind, but who, as the wise Peter says, are "sightless, and have darkness in their mind." For they divide into two the one Lord Jesus Christ: even Him Who is the Word of the Father, but Who became a man and was made flesh. For they deny that He Who was born from David's line was really the Son of God the Father—for they say that being born is proper to man only, rejecting in their great ignorance His flesh and treating with contempt that precious and ineffable plan by which we have been redeemed. They even perhaps foolishly speak against the Only-begotten because He emptied Himself and descended to the level of human nature and was obedient to the Father even to death, so that by His death in the flesh He might abolish death, wipe out corruption, and put away the sin of the world. Let such people imitate this blind man, for he drew near to Christ the Savior of all as to God and called Him Lord and Son of the blessed David. He also testifies to His glory by asking of Him an act that only God can accomplish. Let them also wonder at the steadfastness with which he confessed Him. For there were some who rebuked him when he was confessing his faith, but he did not give way or stop his crying out. Instead, he told the ignorance of those rebuking him to be silent. He was therefore justly honored by Christ, for he was called by Him and commanded to draw near. Understand from this, my beloved, that faith sets us also in Christ's presence and so brings us to God, so that we are even counted worthy of His words. For when the blind man was brought to Him, He asked him, saying, "What do you want me to do for you?" Was his request then unknown to Him? For was it not plain that he sought deliverance from the illness that afflicted him? How can there be any doubt of this? He asked him purposely, so that those who were standing by and accompanying Him might learn that it was not money he sought, but rather that, regarding Him as God, he asked of Him a divine act, one appropriate solely to the physis (nature) that transcends all.²

Let those then be ashamed who imagine themselves not to be blind, but who, as the wise Peter says, are "sightless, and have darkness in their mind." For they divide into two the one Lord Jesus Christ: even Him Who is the Word of the Father, [but Who became a man, and was made flesh. For they deny that He Who was born of the seed of David was really the Son of God the Father: for so, they say, to be born is proper to man only, rejecting in their great ignorance His flesh,] and treating with contempt that precious and ineffable dispensation by which we have been redeemed: and even perhaps foolishly speaking against the Only-begotten, because He emptied Himself, and descended to the measure of human nature, and was obedient to the Father even to death, that by His death in the flesh He might abolish death, might wipe out corruption, and put away the sin of the world. Let such imitate this blind man: for he drew near to Christ the Saviour of all as to God, and called Him Lord and Son of the blessed David. He testifies also to His glory by asking of Him an act such as God only can accomplish. Let them wonder also at the constancy wherewith he confessed Him. For there were some who rebuked him when confessing his faith; but he did not give way, nor cease his crying, but bade the ignorance of those who were rebuking him be still. He was justly therefore honoured by Christ: for he was called by Him, and commanded to draw near. Understand from this, my beloved, that faith sets us also in Christ's presence, and so brings us to God, as for us to be even counted worthy of His words. For when the blind man was brought to Him, He asked him, saying, "What do you want me to do for you? Was his request then unknown to Him? For was it not plain that he sought deliverance from the malady that afflicted him? How can there be any doubt of this? He asked him therefore purposely, that those who were standing by, and accompanying Him, might learn, that it was not money he sought, but rather that regarding Him as God, he asked of Him a divine act, and one appropriate solely to the nature that transcends all.²

When he had explained what he was asking for, saying "Lord, that I may receive my sight," then—yes, then—the words Christ spoke were a rebuke to the unbelief of the Jews. For with supreme authority He said, "Receive your sight." The expression is wonderful! It is truly worthy of God and goes beyond the limits of human nature. Which of the holy prophets ever said anything like this? Or used words of such great authority? Notice that He did not ask another for the power to restore vision to the one who could not see, nor did He perform the divine miracle as a result of prayer to God. Instead, He attributed it to His own power, and by His almighty will He accomplished whatever He desired. He said, "Receive your sight," and the word became light to the one who was blind, for it was the word of Him Who is the true light.

When then he had declared the nature of his request, saying, "Lord, that I may receive my sight:" then, yes! then the words that Christ spoke were a rebuke of the unbelief of the Jews: for with supreme authority He said, "Receive your sight." Wonderful is the expression! right worthy of God, and transcending the bounds of human nature! Which of the holy prophets ever spoke ought such as this? or used words of so great authority? For observe that He did not ask of another the power to restore vision to him who was deprived of sight, nor did He perform the divine miracle as the effect of prayer to God, but attributed it rather to His own power, and by His almighty will wrought whatever He would. "Receive, said He, your sight;" and the word was light to him that was blind: for it was the word of Him Who is the true light.

When he was healed from his blindness, did he fail in his duty to love Christ? Absolutely not. "For he followed Him," it says, "offering Him glory as to God." He was therefore freed from a double blindness. Not only did he escape from physical blindness, but also from the blindness of mind and heart. He would not have glorified Him as God if he had not possessed spiritual vision. Furthermore, he became the means by which others also gave Him glory, for all the people, it says, gave glory to God. It is clear from this that the guilt of the scribes and Pharisees is great. He rebukes them for refusing to accept Him even though He worked miracles, while the crowd glorified Him as God because of the works He performed. No such praise came from them. Instead, the miracle became an occasion for insult and accusation, for they said that the Lord performed it by Beelzebub. By acting this way, they caused the destruction of the people under their authority. Therefore the Lord protested against their wickedness through the voice of the prophet, saying, "Alas for the shepherds who destroy and scatter the sheep of My inheritance." And again, "The shepherds have become foolish and have not sought the Lord. Therefore none of the flock understood, and they were scattered."³

And now that he was delivered from his blindness, did he neglect the duty of loving Christ? Certainly not: "For he followed Him, it says, offering Him glory as to God." He was set free therefore from double blindness: for not only did he escape from the blindness of the body, but also as well from that of the mind and heart: for he would not have glorified Him as God, had he not possessed spiritual vision. And further, he became the means of others also giving Him glory, for all the people, it says, gave glory [to God. It is plain therefore from this, that great is the guilt of the scribes and Pharisees; for He rebukes them for refusing to accept Him though working miracles, while the multitude glorified Him as God because of the deeds which He wrought. No such praise is offered on their part: yes, rather] the miracle is made an occasion of insult and accusation; for they said that the Lord wrought it by Beelzebub: and by thus acting they became the cause of the destruction of the people under their rule. Therefore the Lord protested against their wickedness by the voice of the prophet, saying; "Alas for the shepherds, who destroy and scatter the sheep of My inheritance." And again; "The shepherds have become foolish, and have not sought the Lord: therefore did none of the flock understand, and were scattered.'''³

That was their condition, but we are under the rule of the chief Shepherd of all, namely Christ. To God the Father, through Him and with Him, along with the Holy Spirit, be praise and dominion forever and ever. Amen.

Such then was their state: but we are under the rule of the chief Shepherd of all, even Christ: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and over, Amen.

The first half of this sermon has not survived in Syriac. The following fragments are from Mai, page 385, and Cramer, page 137.

19:1-10. [ The first half of this Sermon has not survived in the Syriac. The following fragments are from Mai, p. 385. and Cramer, p. 137.]

Here we see a man named Zacchaeus.

19:2. Behold a man named Zacchaeus.

Zacchaeus was chief of the tax collectors, a man completely given over to greed, whose only goal was increasing his profits. This was the common practice among tax collectors, though Paul calls it "idolatry," perhaps because it is suitable only for those who have no knowledge of God. And since they shamelessly made open profession of this vice, the Lord very justly grouped them with prostitutes, saying to the Jewish leaders, "The prostitutes and the tax collectors go before you into the kingdom of God." But Zacchaeus did not remain among their number. Instead, he was counted worthy of mercy at Christ's hands, for it is Christ who calls near those who are far off and gives light to those who are in darkness.

Zacchaeus was chief of the publicans, a man entirely abandoned to covetousness, and whose sole object was the increase of his gains: for such was the practice of the publicans, though Paul calls it "idolatry," possibly as being fit only for those who have no knowledge of God. And as they shamelessly made open profession of this vice, the Lord very justly joined them with the harlots, thus saying to the chiefs of the Jews, "The harlots and the publicans go before you into the kingdom of God." But Zacchaeus continued not among their number, but was counted worthy of mercy at Christ's hands: for He it is Who calls near those who are afar off, and gives light to those who are in darkness.

Now let us see how Zacchaeus was converted. He wanted to see Jesus, so he climbed up into a sycamore tree, and in this way a seed of salvation sprang up within him. Christ saw this with the eyes of Deity, and therefore looking up, He also saw him with the eyes of the manhood. Since it was His purpose for all men to be saved, He extends His gentleness to him and encourages him, saying, "Come down quickly." Zacchaeus had sought to see Him, but the multitude prevented him—not so much the crowd of people as the multitude of his sins. He was little of stature, not merely in a bodily sense but also spiritually. In no other way could he see Him unless he were raised up from the earth and climbed into the sycamore tree, by which Christ was about to pass. Now the story contains a mystery. A man can see Christ and believe in Him only by climbing up into the sycamore tree, by rendering foolish his members which are upon the earth—fornication, uncleanness, and so forth. And Christ, it says, was about to pass by the sycamore. For having taken as His path the way of life according to the law, that is, the fig tree, He chose the foolish things of the world, that is, the cross and death. And everyone who takes up his cross and follows Christ's way of life is saved, performing the law with understanding, which thus becomes a fig tree bearing not figs but follies. For the secret conduct of the faithful seems to the Jews to be folly, consisting as it does in circumcision from vice and rest from bad practice, though they are not circumcised in the flesh nor keep the sabbath. He knew therefore that Zacchaeus was prepared for obedience, fervent for faith, and ready to change from vice to virtue. For this reason He calls him, and he leaves the fig tree to gain Him. And with haste he came down and received Him joyfully, not only because he saw Him as he wished, but because he had also been called by Him, and because he received Him to lodge with him, which he never could have expected.

But come then, and let us see what was the manner of Zacchaeus' conversion. He desired to see Jesus, and climbed therefore into a sycamore tree, and so a seed of salvation sprang up within him. And Christ saw this with the eyes of Deity: and therefore looking up, He saw him also with the eyes of the manhood, and as it was His purpose for all men to be saved, He extends His gentleness to him, and encouraging him, says, "Come down quickly." For he had sought to see Him, but the multitude prevented him, not so much that of the people, as of his sins; and he was little of stature, not merely in a bodily point of view, but also spiritually: and in no other way could he see Him, unless he were raised up from the earth, and climbed into the sycamore, by which Christ was about to pass. Now the story contains in it an enigma: for in no other way can a man see Christ and believe in Him, except by mounting up into the sycamore, by rendering foolish his members which are upon the earth, fornication, uncleanness, &c. And Christ, it says, was about to pass by the sycamore: for having taken for His path the conversation which is by the law, that is, the fig tree, He chose the foolish things of the world, that is, the cross and death. And every one who takes up his cross, and follows Christ's conversation, is saved, performing the law with understanding, which so becomes a fig tree not bearing figs but follies; for the secret conduct of the faithful seems to the Jews to be folly, consisting as it does in circumcision from vice, and idleness from bad practice, though they be not circumcised in the flesh, nor keep the sabbath. He knew therefore that he was prepared for obedience; and fervent for faith, and ready to change from vice to virtue; wherefore also He calls him, and he will leave (the fig tree) to gain Him. And with haste he came down, and received Him joyfully, not only because he saw Him as he wished, but because he had also been called by Him, and because he received Him (to lodge with him), which he never could have expected.

Jesus said, "Zacchaeus, come down quickly, for today I must stay at your house."

19:5. Zacchaeus, come down quickly: for to-day I must abide at your house.

This was an act of divine foreknowledge, for He knew well what would happen. He saw that the man's soul was most ready to choose a holy life, and therefore converted him to piety. The man received Jesus joyfully, and this was the beginning of his turning to good, his departure from his former faults, and his courageous commitment to a better way of life.

This was an act of divine foreknowledge; for He well knew what would happen. He saw the man's soul prepared most readily to choose a holy life, and converted him therefore to piety. [ The Syriac recommences] The man therefore received Jesus joyfully: and this was the commencement of his turning himself to good, of his departure from his former faults, and of his manfully betaking himself to a better course.

But perhaps someone might say to our common Savior Christ, 'What are You doing, O Lord? Are You going to stay with Zacchaeus? Will You actually remain with the chief of the tax collectors? He has not yet washed away the stain of his greedy love of money. He is still sick with covetousness, the mother of all crimes, still full of the guilt of robbery and extortion.' But yes, He says, I do know this, since I am God by physis and see the ways of every individual on earth. And beyond this, I also know things to come. I have called him to repentance because he is ready for it, and though people complain and criticize My gentleness, the facts themselves will prove that they are wrong. For Zacchaeus, it says, stood up and said to the Lord, 'Look, I give half of everything I possess to the poor, and if I have defrauded anyone, I will restore it fourfold.'

But perchance some one possibly may say to our common Saviour Christ, 'What do You, O Lord? Go You to lodge with Zacchaeus? and deign You to abide with the chief of the publicans? He has not yet washed away the stain of his greedy love of lucre: he is still sick with covetousness, the mother of all crimes: still full of the blame of rapine and extortion.' But yes, He says, I indeed know this, in that I am God by nature, and see the ways of every individual upon earth. And more than this, I know also things to come. I have called him to repentance, because he is ready thereto: and though men murmur, and blame My gentleness, facts themselves shall prove that they are wrong. "For Zacchaeus, it says, stood up, and said to the Lord, Behold, the half of whatever I possess I give to the poor, and if I have defrauded any man, I make fourfold restoration."

You see his repentance, his quick transformation to a better way of life, his eagerness for godliness, and his generous love for the poor. The man who was recently a tax collector—or rather the chief of tax collectors—devoted to greed and focused on profit, immediately becomes compassionate and committed to charity. He promises to distribute his wealth to those in need and to make restitution to those he has cheated. The man who was enslaved to greed now makes himself poor and stops caring about profit.⁴

You behold his repentance; his rapid change to a better course; his haste to piety; the bountifulness of his love for the poor. He who lately was a publican, or rather the chief of the publicans, given up to covetousness, and set upon gain, at once becomes merciful, and devoted to charity. He promises that he will distribute his wealth to those who are in need, that he will make restoration to those who have been defrauded: and he who was the slave of avarice, makes himself poor, and ceases to care for gains.⁴

Let the Jewish crowds not complain, then, when Christ saves sinners. Rather, let them answer us this: Would they want physicians to succeed in healing when they visit the sick? Do they praise doctors when they are able to deliver people from severe wounds, or do they blame them and instead praise those who lack skill in their profession? But I assume they would judge those who are skilled at helping people suffering from diseases to be superior. Why then do they blame Christ if, when Zacchaeus was so to speak fallen and trapped in spiritual diseases, He raised him up from the traps of destruction?

Let not the Jewish multitudes therefore murmur when Christ saves sinners; but let them answer us this. Would they have physicians succeed in effecting cures when they visit the sick? Do they praise them when they are able to deliver men from cruel ulcers, or do they blame them, and praise those who are unskilful in their art? But, as I suppose, they will give the sentence of superiority in favour of those who arc skilful in benefiting such as suffer from diseases. Why therefore do they blame Christ, if when Zacchaeus was, so to say, fallen and buried in spiritual maladies, He raised him from the pitfalls of destruction?

And to teach them this, He says, "Today there is salvation for this house, in that he also is a son of Abraham." Where Christ enters, there is necessarily also salvation. May He therefore also be in us. And He is in us when we believe, for He dwells in our hearts by faith, and we are His dwelling place. It would have been better for the Jews to have rejoiced because Zacchaeus was wonderfully saved, for he too was counted among the sons of Abraham, to whom God promised salvation in Christ through the holy prophets, saying, "There shall come a Savior from Zion, and He shall take away iniquities from Jacob, and this is my covenant with them, when I will bear their sins."

And to teach them this He says, "To-day there is salvation for this house, in that he also is a son of Abraham:" for where Christ enters, there necessarily is also salvation. May He therefore also be in us: and He is in us when we believe: for He dwells in our hearts by faith, and we are His abode. It would have been better then for the Jews to have rejoiced because Zacchaeus was wonderfully saved, for he too was counted among the sons of Abraham, to whom God promised salvation in Christ by the holy prophets, saying, "There shall come a Saviour from Zion, and He shall take away iniquities from Jacob, and this is my covenant with them, when I will bear their sins."

Christ rose up to free the people of the earth from their sins, to search for those who were lost, and to save those who had perished. This is His work and, one might say, the result of His divine gentleness. He will also consider worthy of this all those who have believed in Him. To God the Father be praise and dominion through Him and with Him, together with the Holy Spirit, forever and ever, Amen.

Christ therefore arose, to deliver the inhabitants of the earth from their sins, and to seek them that were lost, and to save them that had perished. For this is His office, and, so to say, the fruit of His godlike gentleness. Of this will he also count all those worthy who have believed in Him: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit for ever and ever, Amen.

Luke 19:11-27. As they were listening to these things, Jesus added and told a parable, because He was near Jerusalem, and they thought that the kingdom of God was about to appear immediately. He said, A certain nobleman went to a distant country to receive a kingdom for himself and then return. He called ten of his servants and gave them ten minas, saying to them, Do business until I come back. But his citizens hated him and sent a delegation after him, saying, We will not have this man reign over us. When he had received the kingdom and returned, he commanded that those servants to whom he had given the money be called to him, so that he might learn what they had gained by trading. The first came and said, Lord, your mina has earned ten more minas. He said to him, Well done, good servant: because you have been faithful in a small matter, you shall have authority over ten cities. The second came and said, Lord, your mina has made five minas. He said to him also, And you shall be over five cities. Another came and said, Lord, here is your mina that I kept laid away in a cloth. For I was afraid of you, because you are a harsh man; you take up what you did not lay down, and reap what you did not sow. He said to him, Out of your own mouth I will judge you, you wicked servant. You knew that I am a harsh man, that I take up what I did not lay down and reap what I did not sow. Why then did you not put my money in the bank, so that when I returned I could have collected it with interest? He said to those standing before him, Take the mina from him and give it to the one who has ten minas. They said to him, Lord, he already has ten minas! I tell you that to everyone who has, more shall be given; but from the one who does not have, even what he has shall be taken away from him. But as for these enemies of mine who did not want me to reign over them, bring them here and kill them before me.⁵

19:11-27. And as they hear these things, He added and spoke a parable, because He was nigh to Jerusalem, and they thought that the kingdom of God was about immediately to be manifested. He said therefore, A certain nobleman went into a far country, to receive for himself a kingdom, and to return. And when he had called ten of his servants, he gave them ten minas, and said to them, Traffic until I come. But his citizens hated him, and sent an embassy after him, saying, We will not have this man to reign over us. And it came to pass that when he had received the kingdom and returned, he commanded them to call to him those servants, to whom he had given the money, that he might know what they had gained by trading. And the first came saying, Lord, your mina has gained ten minas more. And he said to him, Well, you good servant: because you have been faithful in a little, you shall have authority over ten cities. And the second came, saying, Lord, your mina has gained five minas. And he said also to him, And you shall be over five cities. And the other came, saying, Lord, behold your mina that I had, laid up in a napkin. For I was afraid of you, because you art a hard man; because you take up what you did not lay down, and reap what you did not sow. And he said to him, Out of your mouth will I judge you, you wicked servant. You knew that I am a hard man; that I take up what I did not I lay down, and reap what I did not sow. Why did you not give my money to the table [ of the moneychanger], and I on my return should have exacted it with its usury. And he said to those that stood before him, Take from him the mina, and give it to him that has ten minas. And they said to him, Lord, he has ten minas! For I say to you, that to every one that has shall be given; but from him that has not, even that which he has shall be taken away from him. But these my enemies, who did not want me to reign over them, bring them hither and slay them before me.⁵

Let us approach this passage once more, opening wide the eye of our mind so we may receive the light of the sacred teachings that Christ abundantly pours out on those who love Him. For He is the true light who enlightens angels, principalities, thrones, and dominions, and even the holy seraphim, and who also shines into the hearts of those who fear Him. Let us therefore ask for the illumination He gives, so that by understanding exactly the meaning of the parable before us, we may store up in our minds as a spiritual treasure the benefit it offers us.

APPROACH yet once again, that opening widely the eye of the mind, we may receive the light of the sacred doctrines, which Christ richly sheds on those who love Him. For He also is the true light, 'Who enlightens angels, and principalities, and thrones and dominions, and even the holy seraphim, and also shines into the hearts of those that fear Him. Let us ask therefore the illumination which He bestows, that understanding exactly the force of the parable set before us, we may store up in our minds as a spiritual treasure the benefit which it offers us.

The parable briefly represents the entire purpose of the plan of salvation given to us, and the mystery of Christ from beginning to end. The Word, being God, became man. Yet even though He took on the likeness of sinful flesh and is therefore also called a servant, He was and is freeborn through His ineffable generation from the Father—yes, and He is also God, transcending all things in nature and glory, and surpassing our human condition, or rather the entire creation, by His incomparable fullness. This man is therefore freeborn as the Son of God—not as we are called by this title through His goodness and love for humanity, but because it belongs to Him by nature both to be of the Father by generation and to transcend everything that is made. When the Word, who existed in the likeness of and equality with the Father, became like us, "He became obedient to death, even death on a cross. Therefore God has highly exalted Him and given Him the Name that is above every name, that at the Name of Jesus Christ every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. Amen." Did the Father then give the Name that is above every name to the Son as to one who is not God by nature? And how then, if this were true, has a new God not been revealed to us? Yet the sacred Scripture declares, "There shall be no new God among you, nor shall you worship any foreign God." But He would be different and alien from God if He were not of Him by nature.

The scope therefore of the parable briefly represents the whole purport of the dispensation that was given to us, and of the mystery of Christ from the beginning even to the end. For the Word being God became man: but even though He was made in the likeness of sinful flesh, and on this account is also called a servant, yet He was and is free born, by His being ineffably begotten of the Father:—-yes! and He is God also, transcending all in nature and in glory, and surpassing the things of our estate, or rather even the whole creation, by His incomparable fulness. The man therefore is freeborn, as being the Son of God: and not as we are called to this appellation by His goodness and love to mankind, but because it belongs to Him by nature, both to be of the Father by generation, and also to transcend every thing that is made. When then the Word, Who was in the likeness of, and equal with the Father, was made like to us, "He became obedient to death, and the death of the cross: and therefore, God also, it says, has highly exalted Him, and given Him a Name that is above every name: that at the Name of Jesus Christ every knee should bow, of things in heaven, and things in earth, and of those under the earth; and every tongue confess that Jesus Christ is Lord, to the glory of God the Father, Amen." Did the Father therefore give the Name Which is above every name to the Son as one Who is not God by nature? And how then, if this be true, has there not been a new God manifested to us? And yet the sacred Scripture cries aloud, "There shall no new God be in you: neither shall you worship any strange God." But He would be different and alien from God, were He not of Him by nature.

The Son is certainly God by nature. So how did the Father give Him that name which is above every name? We answer this way: when He was flesh—that is, a human being like us—He took the name of a servant and assumed our poverty and humble condition. But when He had completed the mystery of the dispensation in the flesh, He was raised to the glory that belonged to Him by nature. This was not something unfamiliar and strange that came to Him from outside or was given to Him by another, but rather something that was His own. For He spoke to God the Father in heaven, "Father, glorify Me with the glory which I had with You before the world was." Existing before the ages and before the worlds, as one who was of God and was God, He was clothed with the glory that belongs to the Godhead. When He became a man, as I said, He underwent neither mutation nor change, but rather continued in that state in which He had always existed—being such as the Father who begot Him is, that is to say, like Him in everything. For He is also "the image of His person," who by right of His physis (nature) possesses everything that the One who fathered Him is, by being of the same ousia (substance) and of an equality admitting no variation and of a likeness to Him in everything. Therefore, being God by physis, He is said to have received from the Father the name which is above every name when He had become man, so that He might be believed in as God and the King of all, even in the flesh that was united to Him.

The Son therefore certainly is God by nature: and how then did the Father give Him that Name which is above every name! To this we say, that when He was flesh, that is, man like to us, He took the name of a servant, and assumed our poverty and low estate: but when He had finished the mystery of the dispensation in the flesh, He was raised to the glory that belonged to Him by nature; not as to something unwonted and strange, and that accrued to Him from without, and was given Him from another, but rather as to that which was His own. For He spoke to God the Father in heaven, "Father, glorify You Me with the glory which I had with You before the world was." For existing before the ages, and before the worlds, as one That was of God, and was God, He was clothed with the glory which belongs to the Godhead; and when He became a man, as I said, He endured neither mutation nor change, but continued rather in that state in which He had constantly existed, and such as the Father was Who begot Him, that is to say, like Him in every thing. For He is also "the image of His person," Who by right of His nature possesses every thing that He is Who fathered Him, by being, I mean, of the selfsame substance, and of an equality admitting of no variation, and of a similarity to Him in every thing. Being therefore by nature God, He is said to have received of the Father the Name which is above every name, when He had become man, that He might be believed in as God and the King of all, even in the flesh, that was united to Him.

But when He endured for our sake the passion upon the cross, and by the resurrection of His body from the dead had abolished death, He ascended to the Father and became like a man traveling to a distant country—for heaven is a different country from earth—and He ascended so that He might receive for Himself a kingdom. Here again remember, I ask you, the blessed Paul, who says, "We must destroy reasonings and every high thing that exalts itself against the knowledge of God, and lead captive every thought to the obedience of Christ." For how does He who reigns over all with the Father ascend to Him to receive a kingdom? I answer that the Father gives this also to the Son with respect to His having become man. For when He ascended into heaven, He sat down on the right hand of the Majesty on high, from then on waiting until His enemies are put under His feet. For it was said to Him by the Father, "Sit at My right hand, until I place Your enemies as the footstool for Your feet."

But when He had endured for our sakes the passion upon the cross, and by the resurrection of His body from the dead had abolished death, He ascended to the Father, and became as a man journeying to a far country: for heaven is a different country from earth,—-and He ascended that He might receive for Himself a kingdom. Here again remember, I pray, the blessed Paul, who says, "That we must destroy reasonings, and every high thing that exalts itself against the knowledge of God, and lead captive every thought to the obedience of Christ." For how does He Who reigns over all with the Father ascend to Him to receive a kingdom? I answer, that the Father gives this also to the Son in respect of His having become man. For when He ascended into heaven, He sat down on the right hand of the Majesty on high, henceforth expecting until His enemies are put under His feet. For it was said to Him by the Father, "Sit at My right hand, until I place Your enemies as the footstool for Your feet."

But the parable says, "His citizens hated him." In the same way, Christ accuses the Jewish crowds, saying, "If I had not done among them the works which no one else has done, they would not have sin: but now they have both seen and hated both Me and My Father." They did not want Him to rule over them. Yet the holy prophets were constantly making predictions about Christ as a King. For one of them even said, "Rejoice greatly, daughter of Zion, for look! your King comes to you, righteous, and a Savior; He is meek, and riding upon a donkey, and upon a young colt." And the blessed Isaiah says of Him and of the holy apostles, "Look, a righteous king shall reign, and princes shall rule with justice." And again, Christ Himself has said somewhere through the voice of the Psalmist, "But I have been appointed King by Him upon Zion, His holy mountain, and I will declare the decree of the Lord."

"But his citizens, it says, hated him." And similarly Christ reproaches the Jewish multitudes, saying, "If I had not done among them the works which no one else has done, they had not had sin: but now they have both seen and hated both Me and My Father." They would not have Him reign over them: and yet the holy prophets were constantly uttering predictions of Christ as of a King. For one of them even said, "Rejoice greatly, daughter of Zion, for lo! your King comes to you, just, and a Saviour; He is meek, and riding upon an ass, and upon a new foal." And the blessed Isaiah says of Him and of the holy apostles, "Behold a just king shall reign, and princes shall rule with judgment." And again, Christ Himself has somewhere said by the voice of the Psalmist, "But I have been appointed King by Him upon Zion, His holy mount, and I will declare the commandment of the Lord."

They then denied His kingdom, for when they drew near to Pilate saying, "Away with Him, away with Him, crucify Him," he asked them, or rather said to them mockingly, "Shall I crucify your king?" And they answered with wicked words, saying, "We have no king but Caesar." Having therefore denied the kingdom of Christ, they fell under the dominion of Satan and brought upon themselves the yoke of sin, which cannot be thrown off. For they would not have their neck free, though Christ invited them to this, saying that "Everyone who does sin is the slave of sin, but the slave does not remain in the house forever; the Son remains forever. If therefore the Son makes you free, you will become truly free." And again, "If you abide in My Word, you are truly My disciples, and you shall know the truth, and the truth shall set you free." But Israel in its madness was not open to instruction, and therefore it has continued in slavery, because it refused to know Christ, who makes free.

They then denied His kingdom: for when they drew near to Pilate saying, "Away with Him, away with Him, crucify Him," he asked them, or rather said to them in derision, "Shall I crucify your king?" And they answering with wicked words, said, "We have no king but Caesar." Having denied therefore the kingdom of Christ, they fell under the dominion of Satan, and brought upon themselves the yoke of sin, which cannot be thrown off. For they would not have their neck free, though Christ invited them thereunto, saying, that "Every one that does sin is the slave of sin: but the slave does not continue in the house for ever; the Son abides for ever: if therefore the Son make you free, you will become truly free." And again, "If you abide in My Word, you are truly My disciples. And you shall know the truth, and the truth shall set you free." But Israel in its madness was not open to instruction, and therefore it has continued in slavery, because it refused to know Christ, Who makes free.

I will go this far on this present occasion, keeping the consideration of the rest of the parable for another time, lest a discourse that is too long prove both tiring to the speaker and wearisome to those who listen. And may He Who bestows and gives all good things bless you all, even Christ, by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.

And thus far I will proceed on the present occasion, reserving for some other time the consideration of the rest of the parable; lest too long a discourse be found both fatiguing to him who speaks, and wearisome to those who hear. And may He Who is the Bestower and Giver of all good bless you all, even Christ: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

THE SAME SUBJECT CONTINUED.

THE SAME SUBJECT CONTINUED.

People who are in debt run away from their creditors because they know how persistent creditors can be. But that's not the case with me—I have come to pay my debt and fulfill what I promised. I actually pursue my creditors rather than being pursued by them. So what did I promise, or what is this debt? At our last meeting, a long parable was read to us, but we completed our explanation of only part of it and saved the rest for this holy gathering. The parable went like this: "A certain nobleman went into a far country to receive a kingdom for himself and then return. He called ten of his servants, gave them ten minas, and told them, 'Do business until I come.' But his citizens hated him and sent messengers after him, saying, 'We will not have this man reign over us.'" He also added that when the nobleman returned after receiving the kingdom, he required those servants to whom he had distributed the talents to give an account of their business dealings.

MEN who are in debt run away from their creditors, because they know them to be importunate. But not so with me; for I have come to pay my debt, and to fulfil what I promised: and I rather pursue after my creditors than am pursued by them. What therefore is that which I promised, or what is the debt? At our last meeting then, a long parable having been read to us, we completed our exposition only of a certain portion of it, and reserved the remainder for this our holy meeting. And the parable was as follows; "A certain nobleman went into a far country to receive for himself a kingdom, and to return. And when he had called ten of his servants, he gave them ten minas, and said to them, Traffic until I come. But his citizens hated him, and sent an embassy after him, saying, We will not have this man to reign over us." And moreover to this He added, that when the nobleman returned after he had received the kingdom, he demanded of those servants to whom he had distributed the talents an account of their trafficking.

In our last discussion, we pulled back our words, which were racing ahead at full speed, when we reached the sentence "but his citizens hated him: and would not have him reign over them." Now I will speak to you about those servants who were entrusted by their Lord with the minas. I will ask who those servants were who traded with them and were therefore honored, and on the other hand, who is represented by that lazy and idle servant who hid the talent, added nothing to it, and brought severe condemnation upon himself.

Now in our previous exposition we reined in our words, which, so to speak, were at full speed, at the sentence "but his citizens hated him: and would not have him reign over them." Now then I shall address you upon those servants who had been entrusted by their Lord with the minas; enquiring both who they were that traded and therefore were honoured; and who, on the other hand, is signified by that indolent and sluggish servant, who hid the talent, and added nothing thereunto, and thereby brought upon himself severe condemnation.

The Savior therefore gives a variety of divine gifts to those who believe in Him, for we affirm that this is the meaning of the talent. And there is indeed a great difference between these people who receive the talents and those who have completely denied His kingdom. For the latter are rebels who throw off the yoke of His rule, while the former are invested with the glory of serving Him. As faithful servants they are entrusted with their Lord's wealth so that by gaining something through trading with it, they may earn the praises due to faithful service and also be counted worthy of those honors which last forever.

The Saviour therefore distributes to those who believe in Him a variety of divine gifts: for this we affirm to be the meaning of the talent. And great indeed is the difference between these [who receive the talents], and those who have even completely denied His kingdom. For they are rebels, who throw off the yoke of His sceptre: while the others arc invested with the glory of serving Him. As faithful servants therefore they are entrusted with their Lord's wealth, that gaining something by trafficking therewith, they may earn the praises due to faithful service, and also be accounted worthy of those honours which abide for ever.

The way these gifts are distributed, who receives them, and what the talents He gives actually represent—for He continues distributing them even today—is clearly shown in sacred Scripture. The blessed Paul said, "There are distributions of gifts, but the same Spirit: and there are distributions of ministries, but the same Lord: and there are distributions of things to be done, but the same God Who works all in every man." Then, explaining what he meant, he goes on to list the kinds of gifts: "For to one is given the word of wisdom: and to another the word of knowledge: and to another faith: and to another gifts of healing," and so forth. These words make plain the diversity of the gifts.

The manner therefore of the distribution and who the persons are, and what the talents signify which He distributes,—-for He continues to distribute even to this day,—-the sacred Scripture clearly shows. For the blessed Paul has said; "There are distributions of gifts, but the same Spirit: and there are distributions of ministries, but the same Lord: and there are distributions of things to be done, but the same God Who works all in every man." And subsequently, explaining what he said, he further states the kinds of the gifts, as follows; "For to one is given the word of wisdom: and to another the word of knowledge: and to another faith: and to another gifts of healing:" and so on. The diversity therefore of the gifts is made plain in these words.

But next I think I should mention who those are to whom Christ has entrusted these gifts, according to the measure of each person's readiness and disposition. For He knows whatever is in us, since He is truly God, who searches the inmost thoughts and hearts. Let us note, however, that another Evangelist recognizes a difference in the amount of the distribution of talents. "For to one," he says, "He gave five talents; to another two, and to another one." You see that the distribution was made according to the measure of each person's abilities. As to those who were entrusted with them, come, let us declare who they are to the best of our ability. They are those who are "mature in mind, to whom solid food is appropriate, and whose intellectual senses are trained for discerning good and evil." They are those who are skilled in teaching correctly and acquainted with the sacred doctrines, who know how to guide both themselves and others to every better work—such as, above all others, the wise disciples were. And again, next to these come those who succeeded to their ministry or who hold it today, even the holy teachers who stand at the head of the holy churches, who are the rulers of the nations and know how to direct those subject to them to everything that is useful. Upon these the Saviour bestows a variety of divine gifts, that they may be "lights in the world, holding the word of life." And they, by instructing the people under their charge and giving them counsel that is useful for life and making them steadfast and of an upright and blameless faith, gain profit on their talent and seek spiritual increase. Greatly blessed are they, and they win the portion that belongs to the saints. For when the nobleman, even Christ, returns after He has received the kingdom, they will be counted worthy of praises and will rejoice in surpassing honors. For having multiplied the talent tenfold or fivefold by winning many people, they will be set over ten or five cities—that is, they will again be rulers, not merely over those they ruled before, but even over many others. For this reason we find the saints, by the voice of the Psalmist, extolling and making the praises of their gratitude rise up to Christ, who crowns them, saying, "He has subjected the Gentiles to us, and nations under our feet." And that it is the practice and earnest purpose of the saints to make those who are taught by them partakers of the grace given them by Christ, anyone may learn from the message the blessed Paul sent to certain people, saying, "For I desired to see you, that I might give you some spiritual gift, that you may be established." And he also testifies to his disciple Timothy, "Do not neglect the gift that is in you, which was given you by the laying on of my hands." For he wanted him to excel in his teaching. And the Saviour Himself also said somewhere in another parable, "Who then is the faithful and wise servant, whom his lord will set over his household to give them their food at the proper time? Blessed is that servant whom his lord when he comes will find doing so. Truly I say to you, that he will set him over all that he has." And what is the meaning of his giving his fellow servants food, except distributing to the people committed to his charge the benefit of spiritual instruction and satisfying, so to speak, with spiritual food those who hunger after righteousness?

But next I think that I ought to mention who they are who have been entrusted by Christ with these gifts, according to the measure of each one's readiness and disposition. For He knows whatsoever is in us, in that He is very God, Who spies the reins and hearts. Let us notice, however, that another Evangelist is aware of a difference in the amount of the distribution that was made of the talents. "For to one, he says, He gave five talents; and to another two, and to an-other one" You see that the distribution was made suitably to the measure of each one's faculties. And as to those who were entrusted with them, come, and let us declare who they are to the best of our ability. They are then those who are "perfect in mind, to whom also strong meat is fitting, and whose intellectual senses are exercised for the discerning of good and evil." They are those who are skilled in instructing rightly, and acquainted with the sacred doctrines: who know how to direct both themselves and others to every better work: such, in short, as above all others the wise disciples were. And again, next to these come such as succeeded to their ministry, or who hold it at this day, even the holy teachers, who stand at the head of the holy churches: who are the rulers of the nations, and know how to order to every thing that is useful those who arc subject to them. Upon these the Saviour bestows a diversity of divine gifts, that they may be "lights in the world, holding the word of life:" and they, by admonishing the people under their charge, and giving them such counsel as is useful for life, and rendering them steadfast, and of an upright and blameless faith, gain by traffic to their talent, and seek spiritual increase. Greatly blessed are they, and win the portion that becomes the saints. For when the nobleman, even Christ, shall have returned after he has received the kingdom, they will be accounted worthy of praises, and rejoice in surpassing honours. For having multiplied the talent tenfold, or fivefold, by winning many men, they will be set over ten or five cities; that is, they will again be rulers, not merely over those whom they ruled before, but even also over many others. For on this account we find the saints, by the voice of the Psalmist, extolling and making the praises of their gratitude mount up to Christ, Who crowns them; and saying, "He has subjected the Gentiles to us, and nations under our feet." And that it is the practice and earnest purpose of the saints to make those who are taught by them partakers of the grace given them by Christ, any one may learn from the message which the blessed Paul sent to certain, saying, "For I desired to see you, that I might give you some spiritual gift, that you may be established." And he testifies also to his disciple Timothy, "Despise not the gift that is in you, which was given you by the laying on of my hands." For he wished him to excel in his teaching. And the Saviour Himself also somewhere said in another parable, "Who therefore is the faithful and wise servant, whom his lord shall set over his household, to give them their food at its season? Blessed is that servant, whom his lord when he comes shall find so doing. Verily I say to you, that he will set him over all that he has." And what is the meaning of his giving his follow servants food, except it be the distributing to the people committed to his charge the benefit of spiritual instruction, and the satisfying, so to speak, with spiritual victuals those who hunger after righteousness?

There are therefore honors, triumphs, and crowns for those who have labored and loved their service, but shame for those who have been overcome by laziness. For the one who hid his mina in a napkin became subject to a terrible condemnation. He came forward saying, "Look, you have what is yours!" But the purpose for which you received it, He says, was not that you should keep it hidden. And if you knew that I am a harsh man, that I reap where I have not sown and gather where I have not scattered, then this very thing, He says, makes your guilt even heavier and provides no plausible excuse for your laziness. For if I am a harsh man who reaps where I have not sown, why did you not give the grace that was given to you—for this is what the mina means—to the money-changers? That is, why did you not use it for the benefit or welfare of those who would know well how to test what they had received from you? "For then when I came, I should have collected, that is, I should have received back my own with its increase." For it is the duty of teachers to sow and plant, as it were, beneficial and saving instruction in their hearers, but to bring those whom they teach to obedience and make their minds very fruitful is the result of that power which God gives. And this is the increase. For when those who have heard the divine words receive their benefit into their minds and eagerly labor in doing good, then they offer what was given to them with increase.

There are honours, therefore, and triumphs, and crowns for those who have laboured, and loved service: but shame for those who have been overcome by sloth. For he who hid his mina in a napkin became liable to a terrible condemnation. He drew near, saying, "Lo! you have that is yours!" But the purpose, He says, for which you received it, was not that you should keep it in concealment. And if you knew that I am a hard man. that I reap where I have not sowed, and that I gather whence I have not scattered; lo! this very thing, He says, even makes your guilt the heavier, and gives no specious pretext for your slothfulness. For if I am a hard man who reap where I have not sowed, why did you not give the grace that was bestowed upon you;—-for this is the meaning of the mina;—-to the money-changers: why, that is, did you not lay it out for the happiness or the benefit of those who would well know how to put to the test what they had received from you? "For so when I came, I should have exacted, that is, should have received back my own with its increase." For it is the duty of teachers to sow, and plant, as it were, in their hearers beneficial and saving counsel: but to call to obedience those whom they teach, and render their mind very fruitful, is the effect of that power which God bestows. And this is the increase. For when those who have heard the divine words, receive into their mind the benefit of them, and labour with joy in doing good, then do they offer that which was given them with increase.

Take the mina from him, He says, and give it to the one who has ten minas. For to the one who has, more will be given, but from the one who does not have, even what he seems to have will be taken away from him. That lazy servant was stripped even of the gift that had been given to him. But those who have progressed in the better path and proven themselves superior to laziness and sloth will receive fresh blessings from above. Being filled with divine gifts, they will rise to a glorious and admirable destiny.

"Take therefore, he says, from him the mina, and give it to him that has ten minas; for to him that has, there shall more be given: but from him that has not, even that which he seems to have shall be taken away from him." For that slothful servant was stripped even of the gift which had been bestowed upon him: but those who have advanced in the better course, and proved superior to indolence and sloth, will receive fresh blessings from above, and being filled with divine gifts, will mount up to a glorious and admirable lot.

We have seen the honors of the saints. Now let us examine the torments of the wicked, who refused to have that man of noble lineage rule over them. "But those, my enemies," He says, "who would not that I should reign over them, bring them here, and slay them before Me." This was the fate of the Israelite race: for having denied the kingdom of Christ, they fell into extreme miseries—being evil, they evilly perished. And the gangs of wicked heretics also deny the kingdom of Christ, as do all those who, disregarding the duty of living uprightly, spend their lives in impurity and sin. And these also, suffering a penalty like that of those mentioned above, shall go to perdition.

We have seen the honours of the saints: come and let us examine the torments of the wicked, who would not have that man of noble lineage to rule over them. " But those, my enemies, He says, who would not that I should reign over them, bring hither, and slay them before Me." This was the fate of the Israelitish race: for having denied the kingdom of Christ, they fell into extreme miseries: being evil, they evilly perished. And the gangs too of wicked heretics deny the kingdom of Christ, and so also do all those, who, disregarding the duty of living uprightly, spend their lives in impurity and sin. And these also suffering a penalty like to that of those mentioned above shall go to perdition.

But Christ rules as King over us, and we have a good hope that we will also be counted worthy of the portion of the saints and place around our heads the crown that belongs to the steadfast. For this too is the gift of Christ our common Savior, through whom and with whom, to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.

But over us Christ rules as King, and we have a good hope, that we shall also be counted worthy of the portion of the saints, and twine around our heads the crown that becomes the steadfast; for this also is the gift of Christ our common Saviour; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

THIS EXPOSITION IS APPROPRIATE TO BE READ ON THE HOLY DAY OF HOSANNAS.⁶

THIS EXPOSITION IS FIT TO BE READ ON THE HOLY DAY OF HOSANNAS.⁶

After He had said these things, He went on ahead, going up to Jerusalem. When He drew near to Bethphage and Bethany, at the mountain called the Mount of Olives, He sent two of His disciples, saying, "Go into the village opposite us. As you enter it, you will find a colt tied there on which no one has ever sat. Untie it and bring it here. If anyone asks you why you are untying it, say this: 'The Lord needs it.'" Those who were sent went and found everything just as He had told them. As they were untying the colt, its owners said to them, "Why are you untying the colt?" They replied, "The Lord needs it." They brought the colt to Jesus, threw their garments on it, and set Jesus on it. As He rode along, people spread their garments on the road before Him. When He reached the descent of the Mount of Olives, the whole crowd of disciples began joyfully to praise God with a loud voice for all the miracles they had seen, saying, "Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!" Some of the Pharisees in the crowd said to Him, "Teacher, rebuke Your disciples." He answered them, "I tell you, if these remain silent, the stones will cry out."

19:28-40. And when He had said these things, He went onwards, going up to Jerusalem. And it came to pass, that when He was come close to Bethphage and Bethany, at the mount called of Olives, He sent two of His disciples, saying, Go into the village over against us, in which at your entering you shall find a colt, tied, whereon yet never man sat: loose, and bring it. And if any man ask you, Why loose you it? thus shall you say to him, It is wanted for the Lord. And when they that were sent had gone their way, they found even as He had said to them. And as they loosed the colt, the owners thereof said to them, Why loose you the colt? And they said, It is wanted for the Lord. And they brought it to Jesus: and when they had cast their garments upon the colt, they made Jesus ride thereon: and as He went, they spread their garments before Him in the way. And when He had now arrived at the descent of the Mount of Olives, the whole multitude of the disciples began with joy to praise God with a loud voice for all the mighty works that they had seen, saying, Blessed be the King that comes in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said to Him, Teacher, rebuke Your disciples. And He answered, and said to them, I tell you, that if these be silent, the stories will cry out.

The disciples praise Christ the Savior of all, calling Him King and Lord, and the peace of heaven and earth. Let us also praise Him, taking, so to speak, the Psalmist's harp and saying, "How great are your works, O Lord: in wisdom have You made them." For everything He has done is done in wisdom. He guides all beneficial things in their proper manner and assigns to His acts the timing that suits them. As long as it was fitting for Him to travel throughout the country of the Jews, working to win many to the grace that comes by faith through lessons and admonitions superior to the law, He did not stop doing so. But since the time was now finally calling Him to that Passion which was for the salvation of the whole world—to free the inhabitants of the earth from the tyranny of the enemy, abolish death, and destroy the sin of the world—He goes up to Jerusalem. He first demonstrates to the Israelites by a clear fact that a new people from among the Gentiles will be subject to Him, while they themselves are rejected as the murderers of the Lord.

THE disciples praise Christ the Saviour of all, calling Him King and Lord, and the peace of heaven and earth: and let us also praise Him, taking, so to speak, the Psalmist's harp, and saying; "How great are your works, O Lord: in wisdom have You made them." For there is nothing whatsoever of the works wrought by Him but is in wisdom; for He guides all useful things each in its proper manner, and assigns to his acts that season which suiteth them. As long then as it was fitting that He should traverse the country of the Jews, endeavouring to win by lessons and admonitions superior to the law many to the grace that is by faith, He ceased not so to do: but inasmuch as the time was now at length calling Him to that Passion which was for the salvation of the whole world, to free the inhabitants of the earth from the tyranny of the enemy, and abolish death, and destroy the sin of the world, He goes up to Jerusalem, pointing out first to the Israelites by a plain fact, that a new people from among the heathen shall be subject to Him, while themselves are rejected as the murderers of the Lord.

What then was the sign? He sat upon a colt, as we have just heard the blessed Evangelist clearly tell us. Yet perhaps someone will say, 'When He traveled throughout all of Judaea—for He taught in their synagogues, adding the working of miracles to His words—He had not asked for an animal to ride upon. Even when He could have bought one, He would not, though He was often wearied by His long journeys. For when traveling through Samaria, He was "wearied with His journey," as it is written. Who then can make us believe that when He was going from the Mount of Olives to Jerusalem, places separated from one another by such a short distance, He would need a colt? And why, when the colt was accompanied by its mother, did He not rather take the mother instead of choosing the colt? For we learn from the words of Matthew that the donkey who bore the colt was also brought to Him, when he says, "He sent the disciples to a village opposite them, and said to them that you will find a donkey tied, and a colt with her: loose and bring them to Me. And they brought," it says, "the donkey and the colt with her."' We must therefore consider what the explanation is, what benefit we derive from this event, and how we make Christ's riding upon the colt a type of the calling of the Gentiles.

What then was the sign? He sat upon a colt, as we have just heard the blessed Evangelist clearly telling us. And yet perchance some one will say, 'that when He traversed the whole of Judaea;—-for He taught in their synagogues, adding also to His words the working of miracles;—-He had not asked for an animal to ride upon. For when He might have purchased one, He would not, though wearied often by His long journeys by the way. For when traversing Samaria, He was "wearied with His journey," as it is written. Who therefore can make us believe, that when He was going from the Mount of Olives to Jerusalem, places separated from one another by so short an interval, that He would require a colt? And why, when the colt was accompanied by its dam, did He not rather take the mother, instead of choosing the colt? For that the ass also, that bore the colt, was brought to Him, we learn from the words of Matthew, who says, "that He sent the disciples to a village over against them; and said to them, that you will find an ass tied, and a colt with her: loose and bring them to Me. And they brought, it says, the ass, and the colt with her."' We must consider therefore what is the explanation, and what the benefit which we derive from this occurrence, and how we make Christ's riding upon the colt a type of the calling of the Gentiles.

God created humanity on earth with a mind capable of wisdom and powers of understanding. But Satan deceived man, though made in the image of God, and led him astray until he no longer knew his Creator and Maker. Satan brought the people of earth down to the lowest level of irrationality and ignorance. The blessed prophet David, knowing this and practically weeping bitterly over it, says, "Man being in honor did not understand it: he is compared to the beast without understanding, and has become like one." It is likely, then, that the older donkey represents the synagogue of the Jews, which had become brutish because it paid little attention to the law given by Moses, despised the holy prophets, and added to this disobedience to Christ, who was calling it to faith and the opening of its eyes. For He said, "I am the light of the world; he who believes in Me shall not walk in darkness, but possesses the light of life." But the darkness He speaks of is clearly that of the mind—ignorance and blindness, and the disease of extreme irrationality.

The God of all then created man upon the earth with a mind capable of wisdom, and possessed of powers of understanding. But Satan deceived him, though made in the image of God, and led him astray even until he had no knowledge of the Creator and Artificer of all. He humbled the dwellers upon earth down to the lowest stage of irrationality and ignorance. And the blessed prophet David knowing this, and even, so to speak, weeping bitterly for it, says, "Man being in honour understood it not: he is to be compared to the beast without understanding, and has become like one." It is probable therefore that that older ass contains the type of the synagogue of the Jews, which, so to speak, had become brutish, because it had paid but small heed to the law given by Moses, and had despised the holy prophets, and had added thereto disobedience to Christ, Who was calling it to faith, and the opening of its eyes. For He said, "I am the light of the world; he that believes in Me shall not walk in darkness, but possesses the light of life." But the darkness which He speaks of is undoubtedly that of the mind, even ignorance and blindness, and the malady of extreme irrationality.

But the colt, which had not yet been broken in, represents the new people called from among the heathen. For it too was by physis destitute of reason, having wandered into error. But Christ became its wisdom, "for in Him are all the treasures of wisdom, and the secret things of knowledge."

But the colt, which as yet had not been broken in, represents the new people, called from among the heathen. For it also was by nature destitute of reason, having wandered into error. But Christ became its wisdom, "for in Him are all the treasures of wisdom, and the secret things of knowledge."

The colt is therefore brought by two disciples whom Christ sent for this purpose. And what does this signify? It means that Christ calls the heathen by causing the light of truth to shine upon them, and two orders of His servants minister to Him for this purpose: the prophets and the apostles. For the heathen are won to the faith through the preaching of the apostles, and the apostles always add to their words proofs taken from the law and the prophets. For one of them even said to those who have been called by faith to acknowledge the glory of Christ, "And we have the more sure prophetic word, to which you do well to look, as to a torch that shines in a dark place, until the day dawn, and the light-star arise in your hearts." For before the coming of the Savior, the predictions of the law and the prophets concerning Christ were like a torch in a dark place. For the mind of the Jews was always dull and, so to speak, full of thick darkness. For they did not understand in the least what was said concerning Christ. But when the day dawned, when the light of truth arose, from then on the prophetic word is no small torch, but resembles rather the bright rays of the morning star.

The colt therefore is brought, two disciples having been sent by Christ for this purpose. And what does this signify? It means that Christ calls the heathen, by causing the light of truth to shine upon them: and there minister to him for this purpose two orders of His subjects, the prophets, namely, and the apostles. For the heathen are won to the faith by means of the preachings of the apostles; and they always add to their words proofs derived from the law and the prophets. For one of them even said to those who have been called by faith to the acknowledgment of the glory of Christ, "And we have the more sure prophetic word, to which you do well to look, as to a torch that shines in a dark place, until the day dawn, and the light-star arise in your hearts." For before the coming of the Saviour, the predictions of the law and the prophets concerning Christ, were as some torch in a dark place. For the mind of the Jews was always gross, and, so to speak, full of thick darkness. For they understood not in the least what was said concerning Christ. But when the day dawned, when the light that is of truth arose, henceforth the prophetic word is no small torch, but resembles rather the bright rays of the morning star.

And next the colt is brought from a village, so that He may also use this to point out the uncivilized state of mind of the heathen, who had not been educated in the city or in lawful habits, but instead lived in a boorish and crude manner. For those who dwell in villages constantly live this way. But they did not remain in this uncivilized state of mind; rather, they were changed to peacefulness and wisdom. For they became subject to Christ, Who teaches these things.

And next the colt is brought from a village, in order that He may by this means also point out the uncivilized state of mind of the heathen, who, so to speak, had not been educated in the city, nor in lawful habits, but, on the contrary, lived boorishly and rudely. For constantly those who dwell in villages live in this way. But they did not continue in this uncivilized state of mind, but, on the contrary, were changed to peacefulness and wisdom. For they became subject to Christ, Who teaches these things.

The donkey was rejected, for Christ did not ride on it, even though it had already been broken in and trained to submit to its riders. Instead, He took the colt, even though it was untrained and inexperienced in carrying a rider and responding to the reins. As I said, He rejected the synagogue of the Jews, even though it had once carried a rider in the law and was not untrained in obedience. Still, He refused it as old, ruined, and as having already strayed into willful disobedience to God over all. But He accepted the colt, that is, a people taken from among the Gentiles.

The ass then was rejected, for Christ rode not thereon, although it had been broken in already, and practised to submit itself to its riders: but He took the colt, although it was untrained and unproved in carrying a rider, and in yielding to the reins. For, as I said, He rejected the synagogue of the Jews, although it had once borne a rider in the law, nor was obedience a thing to which it was untrained: still He refused it as aged, and spoiled, and as having gone astray already into wilful disobedience to God over all: but He accepted the colt, a people, that is, taken from among the Gentiles.

The praise the Psalmist voiced to Christ the Savior of all has this meaning: speaking of those who were in error, he says, "With bridle and bit You shall restrain the jaws of those who do not draw close to You." And it is easy to see from sacred Scripture that the multitude of the Gentiles was also called to repentance and obedience by the holy prophets. For God spoke in a certain place, "Assemble and come: take counsel together, you who are saved from among the Gentiles."

And this is the meaning of the praise rendered by the voice of the Psalmist to Christ the Saviour of all, where he says of those that were in error, "With bridle and bit shall You restrain the jaws of them that draw not close to You." And it is easy to see from sacred Scripture, that the multitude of the Gentiles was also summoned to repentance and obedience by the holy prophets. For God thus spoke in a certain place, "Be assembled and come: take counsel together, you who are saved from among the Gentiles."

Christ therefore sits upon the colt, and as He had now come to the descent of the Mount of Olives, close to Jerusalem, the disciples went before Him, praising Him. For they were called to bear witness to the wonderful works which He had performed, and to His godlike glory and sovereignty. And in the same way we also ought always to praise Him, considering who and how great He is whom we are praising.

Christ therefore sits upon the colt: and as He had now come to the descent of the mount of Olives, close, that is, to Jerusalem, the disciples went before Him, praising Him. For they were called to bear witness of the wonderful works which He had wrought, and of His godlike glory and sovereignty. And in like manner we also ought always to praise Him, considering Who and how great He is Who is praised by us.

But another of the holy Evangelists has mentioned that children also ran ahead of Him, holding branches of palm trees high, and together with the rest of the disciples they celebrated His glory. So through them we see the new people gathered from among the Gentiles represented as if in a painting. For it is written that "the people that shall be created shall praise the Lord."

But another of the holy Evangelists has mentioned, that children also, holding aloft branches of palm trees, ran before Him, and, together with the rest of the disciples, celebrated His glory; so that by their means also we see the new people, gathered from among the heathen, represented as in a painting. For it is written, that "the people that shall be created shall praise the Lord."

And the Pharisees indeed murmured because Christ was praised, and drew near and said, "Rebuke your disciples." But what wrong action have they done, O Pharisee? What charge do you bring against the disciples, or how would you have them rebuked? For they have not sinned in any way, but have rather done what is praiseworthy. For they extol as King and Lord the one whom the law had previously pointed out through many figures and types, and whom the company of the holy prophets had preached long ago. But you have despised him and grieve him by your countless acts of envy. It was rather your duty to join the rest in their praises. It was your duty to withdraw far from your innate wickedness and to change your manner for the better. It was your duty to follow the sacred Scriptures and to thirst after the knowledge of the truth. But this you did not do. Instead, twisting your words to the very contrary, you desired that the heralds of the truth might be rebuked. What then does Christ answer to these things? "I tell you, that if these be silent, the stones will cry out."

And the Pharisees indeed murmured because Christ was praised; and drew near and said, "Rebuke your disciples." But what wrong action have they done, O Pharisee? What charge do you bring against the disciples, or how would you have them rebuked? For they have not in any way sinned, but have rather done that which is praiseworthy. For they extol, as King and Lord, Him Whom the law had before pointed out by many figures and types; and Whom the company of the holy prophets had preached of old: but you have despised Him, and grieve Him by your numberless envyings. Your duty rather it was to join the rest in their praises: your duty it was to withdraw far from your innate wickedness, and to change your manner for the better: your duty it was to follow, the sacred Scriptures, and to thirst after the knowledge of the truth. But this you did not do, but transferring your words to the very contrary, you desired that the heralds of the truth might be rebuked. What therefore does Christ answer to these things? "I tell you, that if these be silent, the stones will cry out."

God must be glorified, even if those of Israel's race refuse to do so. For those who worshipped idols were once like stones and, in a sense, hardened. But they have been freed from their former error and rescued from the enemy's hand. They have escaped from demonic darkness. They have been called to the light of truth. They have awakened as from drunkenness. They have acknowledged the Creator. They do not praise Him secretly and in concealment, not in a hidden way and, so to speak, silently, but with freedom of speech and a loud voice. They diligently call out to one another, as it were, saying, "Come, let us praise the Lord, and sing psalms to God our Savior." For they have acknowledged, as I said, Christ the Savior of all, by Whom and with Whom, to God the Father, be praise and dominion, with the Holy Spirit, forever and ever. Amen.

For it is impossible for God not to be glorified, even though those of the race of Israel refuse so to do. For the worshippers of idols were once as stones, and, so to speak, hardened; but they have been delivered from their former error, and rescued from the hand of the enemy. They have escaped from demoniacal darkness; they have been called to the light of truth: they have awakened as from drunkenness: they have acknowledged the Creator. They praise Him not secretly, and in concealment; not in a hidden manner, and, so to speak, silently, but with freedom of speech, and loud voice; diligently, as it were, calling out to one another, and saying, "Come, let us praise the Lord, and sing psalms to God our Saviour." For they have acknowledged, as I said, Christ the Saviour of all; by Whom and with Whom, to God the Father, be praise and dominion, with the Holy Spirit, for ever and ever. Amen.

As He drew near, He looked at the city and wept over it, saying, "If only you had known on this day, even you, the things that belong to your peace. But now they are hidden from your eyes. The days will come upon you when your enemies will build a siege wall against you, surround you, and hem you in on every side. They will dash you to the ground along with your children within you, and will not leave one stone upon another in you, because you did not recognize the time of your visitation."

19:41-44. And as He drew near, He beheld the city, and wept over it, saying, Would that you had known on this day, even you, the things of your peace: but now they are hid from your eyes: that the days shall come upon you, when your enemies shall raise a rampart against you, and encircle you, and keep you in on every side; and shall dash you to the ground, and your children within you, and shall not leave in you stone upon stone, because you knew not the time of your visitation.

The blessed prophet Jeremiah loudly condemned both the ignorance and the pride of the Jews, rebuking them with these words: "How can you say that we are wise and that the word of the Lord is with us? The lying pen of the scribes has worked in vain. The wise men are ashamed, they trembled and were captured. What wisdom do they have, since they have rejected the Word of the Lord?" Though they were neither wise nor familiar with the sacred Scriptures, the scribes and Pharisees falsely claimed the reputation of being learned in the law, yet they rejected the Word of God. When the Only Begotten became man, they did not receive Him and did not obediently submit to the call He addressed to them through the Gospel. Because they rejected the Word of God through their wicked conduct, they themselves were rejected, condemned by God's just decree. He said through the voice of Jeremiah, "Call them rejected silver, because the Lord has rejected them." And again, "Shave your head and cast it away, and take up lamentation on your lips, because the Lord has rejected and thrust away the generation that has done these things." God Himself has declared to us what these things are, saying, "Hear, O earth: behold, I am bringing evils upon this people, the fruit of their turning away, because they paid no attention to My word and have rejected My law." They did not keep the commandment given to them through Moses, instead "teaching as doctrines the commandments of men," and furthermore, they also rejected the Word of God the Father by refusing to honor Christ through faith when He called them to do so. The fruits of their turning away were clearly the calamities that happened to them, for they suffered every kind of misery as the punishment deserved for murdering the Lord.

THE blessed prophet Jeremiah loudly condemned the ignorance, at once, and pride of the Jews, rebuking them in these words; "How say you that we are wise, and the word of the Lord is with us? In vain is the lying cord of the scribes. The wise men are ashamed: they trembled, and were taken: what wisdom have they, in that they have rejected the Word of the Lord!" For being neither wise, nor acquainted with the sacred Scriptures, though the scribes and Pharisees falsely assumed to themselves the reputation of being learned in the law, they rejected the Word of God. For when the Only Begotten had become man, they did not receive Him, nor yield their neck obediently to the summons which He addressed to them by the Gospel. Because therefore by their wicked conduct they rejected the Word of God, they were themselves rejected, being condemned by God's just decree. For He said, by the voice of Jeremiah, "Call them rejected silver: because the Lord has rejected them." And again, "Shave your head, and cast it away, and take lamentation upon your lips, because the Lord has rejected and thrust away the generation that has done these things." And what these things are, the God of all has Himself declared to us, saying, "Hear, O earth: behold! I am bringing upon this people evils; the fruit of their turning away; because they regarded not My word, and have rejected My law." For neither did they keep the commandment that was given to them by Moses, "teaching for doctrines the commandments of men:" and further, they also rejected the Word of God the Father, having refused to honour by faith Christ, when He called them thereunto. The fruits therefore of their turning away were plainly the calamities which happened to them: for they suffered all misery, as the retribution due for murdering the Lord.

But their falling into this affliction was not in accordance with the good will of God. He would rather have had them attain happiness by faith and obedience. But they were disobedient and arrogant. Yet even so, though this was their state of mind, Christ pitied them, for "He wills that all men should be saved, and come to the knowledge of the truth." Scripture even says that "when He saw the city, He wept," so that we might learn that He feels grief—if we may speak this way of God, who transcends all. But we could not have known that He pitied them, wicked as they were, had He not made His sorrow visible through some human action that we could see. For the tear that drops from the eye is a symbol of grief, or rather, a clear demonstration of it. So He also wept over Lazarus, so that we might again understand that it grieved Him that the physis of man had fallen under the power of death. For "He created all things to incorruption, but by the envy of the devil death entered into the world"—not because the envy of the devil is more powerful than the will of the Creator, but because it was necessary that a penalty follow the transgression of the divine commandment, a penalty that would humble to corruption whoever had despised the law of life.

But their falling into this affliction was not in accordance with the good will of God. For He would rather have had them attain to happiness by faith and obedience. But they were disobedient, and arrogant: yet even so, though this was their state of mind, Christ pitied them: for "He wills that all men should be saved, and come to the knowledge of the truth." For it even says, that "when He saw the city, He wept;" that we hereby might learn that He feels grief, if we may so speak of God, Who transcends all. But we could not have known that He pitied them, wicked as they were, had He not made manifest by some human action that sorrow which we could not see. For the tear which drops from the eye is a symbol of grief, or rather, a plain demonstration of it. So He wept also over Lazarus, that we again might understand that it grieved Him that the nature of man had fallen under the power of death. For "He created all things to incorruption; but by the envy of the devil death entered into the world:" not indeed because the envy of the devil is more powerful than the will of the Creator, but because it was necessary that there should follow, upon the transgression of the divine commandment, a penalty that would humble to corruption whosoever had despised the law of life.

We say therefore that He wept also over Jerusalem for a similar reason: for He desired, as I said, to see it in happiness by accepting faith in Him and welcoming peace with God. For the prophet Isaiah also invited them to this, saying, "Let us make peace with Him: let us who come make peace." That peace is made by us with God through faith is taught by the wise Paul, where he writes, "Being justified therefore by faith, we have peace with God through our Lord Jesus Christ." But they, as I said, having rushed with unbridled violence into arrogance and contempt, persisted in despising the salvation which is through Christ. Christ therefore blames them for this very thing, saying, "Would that you had known, even you, the things of your peace"—that is, the things useful and necessary for you to make your peace with God. And these were faith, obedience, the abandonment of types, the discontinuance of the legal service, and choosing instead that which is in spirit and in truth, even that which is through Christ, of a sweet savor, and admirable, and precious before God. "For God," He says, "is a Spirit: and they that worship Him must worship Him in spirit and in truth."

We say therefore that He wept also over Jerusalem for a similar reason: for He desired, as I said, to see it in happiness, by its accepting faith in Him, and welcoming peace with God. For it was to this that the prophet Isaiah also invited them, saying, "Let us make peace with Him: let us who come make peace." For that by faith peace is made by us with God, the wise Paul teaches us, where he writes, "Being justified therefore by faith, we have peace with God by our Lord Jesus Christ." But they, as I said, having hurried with unbridled violence into arrogancy and contumely, persisted in despising the salvation which is by Christ: and Christ therefore blames them for this very thing, saying, "Would that you had known, even you, the things of your peace:" the things, that is, useful and necessary for you to make your peace with God. And these were faith, obedience, the abandonment of types, the discontinuance of the legal service, and the choice in preference of that which is in spirit and in truth, even that which is by Christ, of a sweet savour, and admirable, and precious before God. "For God, He says, is a Spirit: and they that worship Him must worship Him in spirit and in truth."

"But they are hidden," He says, "from your eyes." For they were not worthy to know, or rather to understand, the Scriptures inspired by God that speak of the mystery of Christ. For Paul said, "Since we have such a hope, we are very bold. We are not like Moses, who would put a veil over his face to prevent the Israelites from seeing the end of what was passing away. But their minds were hardened, for to this day the same veil remains when the old covenant is read. It has not been removed, because only in Christ is it taken away. Even to this day when Moses is read, a veil covers their hearts." But in what way is the veil taken away in Christ? It is because He, as the reality, makes the shadow cease. For He assures us that it is His mystery that is represented by the shadow of the law, saying to the Jews, "If you believed Moses, you would believe Me, for he wrote about Me." It was because they had not carefully examined the types of the law that they did not see the truth. "For hardening has come upon part of Israel," as Paul, who was truly learned in the law, tells us. But hardening is the certain cause of ignorance and darkness. For Christ once said, "It is not what goes into the mouth that defiles a person." And even then the Pharisees again accused Him of breaking the law and overthrowing the commandment given them by Moses. Afterward the disciples came to Him, saying, "Do You know that the Pharisees were offended when they heard this saying?" And He answered them, "Every plant that My heavenly Father has not planted will be rooted up. Leave them alone; they are blind guides of the blind." Therefore the plant that the Father did not plant—for He calls to the acknowledgment of the Son those who will be counted worthy of His salvation—will be rooted up.

"But they are hidden, He says, from your eyes." For they were not worthy to know, or rather to understand, the Scriptures inspired of God, and which speak of the mystery of Christ. For Paul said, "Seeing then that we have so great a hope, we use great freedom of speech: and not as Moses, who put a veil over his face, that the children of Israel might not behold the glory of his countenance, which was fading away. But their minds were blinded; for even to this day the same veil remains upon the reading of the old covenant: for when Moses is read, the veil is laid upon their hearts, and is not taken off, because it is done away in Christ.'' But in what way is the veil done away in Christ? It is because He, as being the reality, makes the shadow cease: for that it is His mystery which is represented by the shadow of the law, He assures us, saying to the Jews, "Had you believed Moses, you would have believed also Me: for he wrote of Me." For it was because they had not carefully examined the types of the law, that they did not see the truth. "For callousness in part has happened to Israel," as Paul, who was really learned in the law, tells us. But callousness is the certain cause of ignorance and darkness: for so Christ once spoke; "It is not any thing that goes into the mouth which defiles the man." And even then the Pharisees again reproached Him, for so speaking, with the breaking of the law, and overthrowing of the commandment given them by Moses. And afterwards the disciples drew near to Him, saying, "Do you know that the Pharisees, who heard the word, were offended? And He answered them, Every plant that My heavenly Father has not planted shall be rooted up: let them alone: blind are they, leaders of the blind." The plant therefore which the Father planted not,—-for He calls to the acknowledgment of the Son those who shall be accounted worthy of His salvation, —-shall be rooted up.

The situation is completely different for those who have believed in Him—how could it not be? As the Psalmist says about them, "They are planted in the house of the Lord, and shall flourish in the courts of our God." They are God's building and handiwork, as sacred Scripture declares. David speaks to God, saying, "Your sons shall be as the young olive plants round about your table."

Far different is the case with those who have believed in Him: how could it be otherwise? For, as the Psalmist says concerning them, "They are planted in the house of the Lord, and shall flourish in the courts of our God." For they are the building and workmanship of God, as the sacred Scripture declares. For it is said to God by the voice of David, "Your sons shall be as the young olive plants round about your table."

But the Israelites, even before the Incarnation, proved themselves unworthy of the salvation that comes through Christ. They rejected communion with God and set up for themselves gods that were falsely called by that name. They killed the prophets, even though the prophets warned them not to turn away from the living God but to hold fast to His sacred commandments. Yet they would not agree to do so, and instead grieved Him in many ways, even when He invited them to salvation.

But the Israelites, even before the Incarnation, proved themselves unworthy of the salvation which is by Christ, in that they rejected communion with God, and set up for themselves gods falsely so called, and slew the prophets, although they warned them not to depart from the living God, but to hold fast to His sacred commandments. But they would not consent so to do, but grieved Him in many ways, even when He invited them to salvation.

And this the Savior Himself teaches us, saying, "Jerusalem, Jerusalem, that kills the prophets, and stones those who are sent to her, how often would I have gathered your sons, as a hen gathers her chickens under her wings, and you would not." You see that He indeed often desired to give them His mercy, but they rejected His help. And therefore they were condemned by God's holy decree, and removed from being members of His spiritual household. For He even said through one of the holy prophets to the people of the Jews, "I have compared your mother to the night: My people is like one who has no knowledge. Because you have rejected knowledge, I also will reject you from being My priest: and because you have forgotten the law of your God, I will also forget your sons." Notice therefore that He compares Jerusalem to the night; for the darkness of ignorance covered the heart of the Jews and blinded their eyes, and for this reason they were handed over to destruction and slaughter. For the God of all spoke through the voice of Ezekiel: "As I live, says the Lord, surely because you have defiled My holy things with all your impurities, I will also reject you; My eye shall not spare, nor will I pity." "Those who are in the plain shall die by the sword, and those who are in the city famine and pestilence shall consume. And those of them who are saved shall be delivered, and shall be upon the mountains as meditative doves." For Israel did not perish from the very roots, nor, so to speak, stock and branch, but a remnant was delivered, of which the foremost and the first-fruits were the blessed disciples, of whom it is said that they were upon the mountains as meditative doves. For they were as heralds throughout the whole world, proclaiming the mystery of Christ, and their office is praise and song, and, so to speak, to cry aloud in psalms, "My tongue shall meditate on Your righteousness, and all the day on Your praise."

And this the Saviour Himself teaches us, thus saying, "Jerusalem, Jerusalem, that kills the prophets, and stones them that are sent to her, how often would I have gathered your sons, as a hen gathers her chickens under her wings, and you would not." You see that He indeed often desired to bestow upon them His mercy, but they rejected His aid. And therefore they were condemned by God's holy decree, and put away from being members of His spiritual household. For He even said by one of the holy prophets to the people of the Jews, "I have compared your mother to the night: My people is like to him that has no knowledge. Because you have rejected knowledge, I also will reject you from being My priest: and because you have forgotten the law of your God, I will also forget your sons." Observe therefore that He compares Jerusalem to the night; for the darkness of ignorance veiled the heart of the Jews, and blinded their eyes: and for this reason they were given over to destruction and slaughter. For the God of all spoke by the voice of Ezechiel: "As I live, says the Lord, surely inasmuch as you have defiled My holy things with all your impurities, I will also reject you; My eye shall not spare, nor will I pity." "They that are in the plain shall die by the sword: and them that are in the city famine and pestilence shall consume. And those of them that are saved shall be delivered, and shall be upon the mountains as meditative doves." For Israel did not perish from the very roots, nor, so to speak, stock and branch: but a remnant was delivered, of which the foremost and the first-fruits were the blessed disciples, of whom it is that he says, that they were upon the mountains as meditative doves. For they were as heralds throughout the whole world, forth-telling the mystery of Christ, and their office is praise and song, and, so to speak, to cry aloud in psalms, "My tongue shall meditate on Your righteousness: and all the day on Your praise."

The way for Jerusalem to have peace with God was hidden from her. The first and most important of these means is the faith that justifies the wicked and unites those who possess it to the all-pure God through holiness and righteousness.

The means therefore of her peace with God were hidden from Jerusalem: and of these the first and foremost is the faith which justifies the wicked, and unites by holiness and righteousness those who possess it to the all pure God.

History shows that the city once so holy and famous—Jerusalem itself—fell into the distresses of war. The prophet Isaiah also confirms this when he cries out to the Jewish crowds: "Your country is desolate, your cities are burned with fire, your land is devoured by strangers in your presence, and it is desolate as if overthrown by foreign nations." This was the reward of Jewish vainglory, the punishment for their disobedience, the torment that was the just penalty for their pride. But we have gained the hope of the saints and are completely happy because we have honored Christ through faith. Through Him and with Him, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

That the city then, once so holy and illustrious, even Jerusalem, fell into the distresses of war, may be seen from history: but the prophet Isaiah also assures us of it, where he cries aloud to the multitudes of the Jews, "Your country is desolate: your cities are burnt with fire: your land, strangers devour it in your presence: and it is desolate as overthrown by foreign nations." This was the wages of the vainglory of the Jews, the punishment of their disobedience, the torment that was the just penalty of their pride. But we have won the hope of the saints, and are in all happiness, because we have honoured Christ by faith: by Whom and with Whom, to God the Father, be praise and dominion, with the Holy Spirit, for ever and ever. Amen.

When He entered the temple, He began to drive out those who were selling there, saying to them, "It is written that My house is a house of prayer, but you have made it a den of thieves." He taught daily in the temple, but the chief priests, scribes, and rulers of the people sought to destroy Him. They could not find a way to do it, however, because all the people were eagerly listening to Him. On one of those days, as He was teaching the people in the temple and preaching, the chief priests and scribes, along with the elders, confronted Him and said, "Tell us by what authority You do these things, or who gave You this authority?" He answered them, "I will also ask you one question: tell Me, was John's baptism from heaven or from men?" They discussed this among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?' But if we say, 'From men,' all the people will stone us, for they are convinced that John was a prophet." So they answered that they did not know where it was from. Jesus then said to them, "Neither will I tell you by what authority I do these things."

19:45-48; 20:1-8. And having entered into the temple, He began to cast out those who sold therein, saying to them, It is written that My house is a house of prayer: but you have made it a den of thieves. And he taught daily in the temple: but the chief priests and scribes and rulers of the people sought to destroy Him; and found not what they might do to Him, for all the people were hanging upon Him to hear Him. And it came to pass on one of the days, as He taught the people in the temple, and preached, the chief priests and scribes, with the elders, rose up against Him, and said to Him, Tell us by what authority You do these things? or who it is that gave You this authority? But He answered and said to them, I also will ask you one word, and tell Me: the baptism of John, was it from heaven, or of men? And they considered with themselves, saying, That if we shall say, From heaven; He will say, Why therefore did you not believe him? But if we say, Of men; all the people will stone us: for they are persuaded, that John is a prophet. And they answered, that they knew not whence it was. And Jesus said to them, Neither tell I you by what authority I do these things.

Scripture tells us that "there is always light for the righteous, but the light of the wicked will be put out." For those who have embraced the righteousness that is in Christ, God the Father gives the inextinguishable light of true knowledge and true vision of God. He reveals the Son to them, just as the Savior Himself said to the Jews in a certain place: "Do not murmur among yourselves. No one can come to Me unless the Father who sent Me draws him." He draws people, of course, through light and knowledge, and the bonds of love. But those who are not willing to respond this way, who wickedly reject Christ's commandments, lose even the light they had through the commandment of Moses. That light vanishes from their minds and is extinguished, while the darkness of ignorance takes its place.

IT is written, that "there is a light always for the righteous; but the light of the wicked shall be put out." For to those who have embraced the righteousness that is in Christ, God the Father imparts the inextinguishable light of the true knowledge of the true vision of God: for He reveals to them the Son; as the Saviour Himself also in a certain place said to the Jews, "Murmur not one with another: no man can come to Me, except the Father Who sent Me draw him." But He draws, of course, by light and knowledge, and the cords of love. But those who are not so disposed in will, but wickedly reject Christ's commandments, from their mind even that light, which they had by the commandment of Moses, vanishes away, and is extinguished, while the darkness of ignorance usurps its place.

And that this is true and the real state of affairs, the blindness of the Jews proves to us. For they were in darkness and unable to see the glory of the Word, who became human for our sake, although He revealed Himself to them through the working of many miracles and a godlike authority. An example of this is what happened in the temple. For there was in it a crowd of merchants and others also guilty of base greed for money—moneychangers, I mean, or keepers of exchange tables, as well as sellers of oxen, dealers in sheep, and sellers of turtledoves and pigeons. All these things were used for the sacrifices according to the legal ritual. But the time had now come for the shadow to come to an end, and for the truth, so to speak, to shine forth—even the lovely beauty of Christian conduct, the glories of the blameless life, and the sweet rational savor of the worship in spirit and in truth.

And that this is true, and the real state of the case, the blindness of the Jews proves to us. For they were dark, and unable to see the glory of the Word, Who became man for our sakes, although He revealed Himself to them by the working of many miracles, and a godlike authority, an instance of which we have in what happened in the temple. For there was in it a multitude of merchants, and others also, guilty of the charge of the base love of lucre, moneychangers, I mean, or keepers of exchange tables; sellers of oxen, moreover, and dealers in sheep, and sellers of turtle doves and pigeons; all which things were used for the sacrifices according to the legal ritual. But the time had now come for the shadow to draw to an end, and for the truth, so to speak, to shine forth; even the lovely beauty of Christian conduct, and the glories of the blameless life, and the sweet rational savour of the worship in spirit and in truth.

For this reason, Truth itself—that is, Christ—very justly commanded, as one who together with his Father was also honored in their temple, that the things pertaining to the law should be removed, namely the materials for sacrifices and the burning of incense, and that the temple should clearly be a house of prayer. For when he rebuked the merchants and drove them from the sacred courts while they were selling what was needed for sacrifice, this certainly means, as I understand it, precisely this and nothing else.

For this reason very justly did the Truth, even Christ, as One Who with His Father was also honoured in their temple, command that those things that were by the, law should be carried away, even the materials for sacrifices and burning of incense, and that the temple should manifestly be a house of prayer. For His rebuking the dealers, and driving them from the sacred courts, when they were selling what was wanted for sacrifice, means certainly this, as I suppose, and this alone.

We must observe, however, that another of the holy Evangelists mentions that the Lord not only rebuked those dealers with words, but also made a scourge of cords and threatened to strike them with it. It was fitting for those who continued to honor the legal service after the truth had been revealed to know that by keeping the spirit of bondage and refusing to be set free, they became subject to beatings and liable to the torture of slaves. The Savior and Lord of all therefore reveals His glory to them for their benefit, so that they may believe in Him. As one who possessed authority over the temple, He both took care of it and called God His Father. For as that other holy Evangelist wrote, He said to the dealers, "Do not make My Father's house a house of merchandise." And again, "It is written that My house shall be called a house of prayer, but you have made it a den of thieves." It was their duty, therefore—I say it was their duty—to worship Him as one who, together with God the Father, was Lord of the temple. But in their great foolishness they did not do this. Rather, being savagely eager for hatred, they both directed against Him the sharp sting of wickedness and hastened to murder, the companion and brother of envy. For "they sought," it says, "to destroy Him, but could not, because all the people were hanging upon Him to hear Him." Does this not, then, make the punishment of the scribes and Pharisees and all the rulers of the Jewish ranks more severe? The whole people, consisting of uneducated persons, hung upon the sacred doctrines and drank in the saving word as the rain, and were ready to bring forth the fruits of faith and place their necks under His commandments. But those whose office it was to urge their people to this very thing savagely rebelled and wickedly sought the opportunity for murder, and with unbridled violence ran upon the rocks, refusing to accept the faith and wickedly hindering others as well.

We must observe however that another of the holy Evangelists mentions, that not only did the Lord rebuke those dealers by words, but that He also made a scourge of cords, and threatened to inflict stripes upon them; for it was right for those who honoured the legal service after the manifestation of the truth, to know, that by retaining the spirit of bondage, and refusing to be set free, they became subject to stripes, and liable to slavish torture. The Saviour therefore of all, and Lord, manifests to them His glory for their benefit, in order that they may believe in Him. For as one Who possessed authority over the temple, He both took care of it, and also called God His Father. For as that other holy Evangelist wrote, He said to the dealers, "Make not My Father's house a house of merchandize." And again, " It is written, that My house shall be called a house of prayer: but you have made it a den of thieves." It was their duty therefore, I say their duty, rather to worship Him, as One who with God the Father was Lord of the temple. But this in their great folly they did not do: but rather being savagely eager for hatred, they both set up against Him the sharp sting of wickedness, and hastened to murder, the neighbour and brother of envy. For "they sought, it says, to destroy Him, but could not: for all the people were hanging upon Him to hear Him." And does not this then make the punishment of the scribes and pharisees, and all the rulers of the Jewish ranks, more heavy? that the whole people, consisting of unlearned persons, hung upon the sacred doctrines, and drank in the saving word as the rain, and were ready to bring forth also the fruits of faith, and place their neck under His commandments: but they whose office it was to urge on their people to this very thing, savagely rebelled, and wickedly sought the opportunity for murder, and with unbridled violence ran upon the rocks, not accepting the faith, and wickedly hindering others also.

And how is what I have said not true? For the Savior Himself reproached them, saying, "And to you, lawyers, woe! For you have taken away the key of knowledge: you do not enter yourselves, and you have hindered those who are entering." They therefore rise up against Christ as He teaches, and wickedly and abominably cry out and say, "Tell us, by what authority do You do these things? Who gave You this authority? The law, they say, given by Moses, and the commandment that regulates all our institutions, commanded that only those who are of the lineage of Levi should approach these sacred duties: they offer the sacrifices, they regulate whatever is done in the divine temple, to them is given the office of teaching and the control of the sacred trusts. But You, since You are from another tribe—for You are descended from Judah—seize honors that have been set apart for us. Who gave You this authority?" O foolish Pharisee, come and let me tell you something you cannot contradict, as I plead to you the case of Christ our common Savior. If you were acquainted with the Scriptures, which are inspired by God, and the words and predictions of the holy prophets, you would perhaps have remembered the blessed David, who says in the Spirit to Christ the Savior of all, "The Lord has sworn, and will not change His mind, You are a priest forever after the order of Melchizedek." Explain, therefore, what Pharisee or Scribe has ministered to God after the order of Melchizedek, who blessed and received tithes from Abraham? And as the very wise Paul writes, "Without any contradiction the lesser is blessed by the greater." The root and beginning therefore of the very existence of Israel, even the patriarch Abraham, was blessed by the priesthood of Melchizedek. But Melchizedek and his priesthood was a type of Christ the Savior of us all, who has been made our High Priest and Apostle—not bringing those who believe in Him near to God the Father by means of bloody sacrifices and offerings of incense, but perfecting them to holiness by a service superior to the law. For we have such a High Priest, who has sat down at the right hand of the throne of the Majesty on high.

And how is not what I have said true? For the Saviour Himself reproached them, saying, "And to you, lawyers, woe! for you have taken away the key of knowledge: you enter not in yourselves, and those that are entering in you have hindered." They rise up therefore against Christ as He teaches, and wickedly and abominably call out and say, "Tell us, by what authority You do these things? Who gave You this authority? 'The law, they say, given by Moses, and the commandment which regulates all these our institutions, enjoined that those only who are of the lineage of Levi should approach these sacred duties: they offer the sacrifices: they regulate whatever is done in the divine temple: to them is given the office of instructing, and the government of the sacred trusts. But You, as being of another tribe,—-for You are sprung from Judah, —- seize upon honours which have been set apart for us. "Who gave You this authority?"' O foolish Pharisee, come and let me tell you somewhat you cannot gainsay, pleading to you the cause of Christ our common Saviour. If you were acquainted with the Scriptures, which are inspired by God, and the words and predictions of the holy prophets, you would have remembered perchance the blessed David, who says in the Spirit to Christ the Saviour of all, "The Lord has sworn, and will not repent, You are a priest for ever after the order of Melchisedek." Explain, therefore, what Pharisee or Scribe has ministered to God after the order of Melchisedek, who blessed and received tithes of Abraham? And as the very wise Paul writes, "Without all contradiction the less is blessed of the better." The root and commencement therefore of the very existence of Israel, even the patriarch Abraham, was blessed by the priesthood of Melchisedek: but Melchisedek and his priesthood was a type of Christ the Saviour of us all, Who has been made our High Priest and Apostle; not bringing near to God the Father those who believe in Him, by means of bloody sacrifices and offerings of incense, but perfecting them to holiness by a service superior to the law: for "such a High Priest have we, Who has sat down at the right hand of the throne of the Majesty on high."

The difference between the two services, however, is very great. The Saviour of all offers as a priest to God the Father the confession of our faith and the torrent of the sweet spiritual savor, for God is a Spirit, and those who worship Him must worship in spirit and in truth. But the bloody sacrifices which they offer are not pleasing to God. He even said to them, "I have hated and rejected your festivals, and I will not smell at your solemn assemblies. Even though you bring Me whole burnt offerings and sacrifices, I will not accept them, nor will I regard the salvation of your appearance. Take away from Me the sounding of your praises, nor will I hear the psalmody of your instruments." Understand therefore that He says He hated their festivals, and that both their praises and their sacrifices were rejected by Him. And yet God rejoices in being praised, but not by impure mouths or by a defiled tongue. For it is written in the book of Psalms, "But to the sinner God has said, Why do you declare My commandments and take My covenant in your mouth, when you have hated instruction and have cast out My words behind you?" And again He said, "Add no more to tread My court. If you bring fine wheaten flour, it is in vain, and your spices are an abomination to Me." Why therefore, O Pharisee, do you murmur at those things being expelled from the sacred courts which were employed for the legal sacrifices, when the appointed time now summoned men to a life better than types and to true justification by faith in Christ, Who is Himself the truth?

The difference, however, between the two services is very great: for the Saviour of all offers as a priest to God the Father the confession of our faith, and the "torrent of the sweet spiritual savour:"—-for "God is a Spirit: and they that worship Him must worship in spirit and in truth." But the bloody sacrifices which they offer are not well-pleasing to God. For He even said to them, "I have hated, and have rejected your festivals, and I will not smell at your solemn assemblies. Because even though you bring Me whole burnt offerings and sacrifices, I will not accept them, nor will I regard the salvation of your appearance. Take away from Me the sounding of your praises: nor will I hear the psalmody of your instruments." Understand therefore that He says, that He hated their festivals, and that as well their praises as their sacrifices were rejected by Him. And yet God rejoices in being praised; but not by impure mouths, nor by a defiled tongue: for it is written in the book of Psalms, "But to the sinner God has said, Why do you declare My commandments, and take My covenant in your mouth; whereas you have hated instruction, and have cast out My words behind you? And again He said, "Add no more to tread My court: if you bring fine wheaten flour, it is in vain: and your spices are an abomination to Me." Why therefore, O Pharisee, do you murmur at those things being expelled from the sacred courts which were employed for the legal sacrifices, when the appointed time now summoned men to a life better than types, and to true justification by faith in Christ, Who is Himself the truth.

However, the sequence of topics we have just introduced would lead us into discussions that are too lengthy. Anything that goes beyond proper limits is always unpleasant both for those who listen and for those who teach. So let what has been said be enough for now. Whatever still remains, we will finish when Christ gathers us here again. Through Him and with Him, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

But the series of subjects now set before us leads us on to discussions of too great length: and whatever is beyond due limit, is everywhere disagreeable as well to those who hear, as to those who teach. Let then what has been said suffice for the present: and whatever still remains, we will complete when Christ again assembles us here; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

THE SAME SUBJECT CONTINUED.

The range of topics we've just covered takes us into discussions that are far too lengthy. Whatever goes beyond proper limits is unpleasant both for those who listen and for those who teach. So let what we've said be enough for now. Whatever still remains, we'll finish when Christ brings us together here again—through Him and with Him, to God the Father be praise and dominion…

THE SAME SUBJECT CONTINUED.

You have gathered again, I assume, to be taught; and I praise your behavior and consider your eagerness worthy of all admiration: for it is written that "wisdom is better than precious stones, and nothing you desire can compare with her." For the wisdom that comes from above, from God, is an incomparable blessing; and when we obtain it through the holy Scripture, inspired by God, and receive the divine light to dwell in our minds, we then move forward without error toward whatever is useful for our spiritual benefit. Come therefore, and let us now also carefully examine the meaning of the Gospel lessons that have already been read to us.

YOU have again assembled, I suppose, to be taught; and I praise your conduct, and count your willingness worthy of all admiration: for it is written, that "wisdom is better than stones of costly price; and all precious things are not comparable to her." For the wisdom that comes from above, from God, is an incomparable blessing; and when we attain to it by means of the holy Scripture, inspired of God, and gain the divine light to dwell in our minds, we then advance without wandering to whatsoever is useful for our spiritual profit. Come therefore, and let us now also scrupulously examine the meaning of the Evangelic lessons which have already been read to us.

At our previous meeting, the talk I gave you was about the ignorance of the Pharisees, their complete madness, and their shameful attacks. They came to Christ, the Savior of us all, and said, "By what authority do you do these things, and who gave you this authority?" What had Christ done? He had thrown out of the temple those who were selling sheep and oxen, turtle doves and pigeons, and he overturned the tables of the money changers, saying, "Take these things away from here, and do not make my Father's house a house of merchandise." And again, "My house is a house of prayer, but you make it a den of thieves."

At our previous meeting then the discourse which we addressed to you was upon the ignorance of the Pharisees, and their utter madness, and base attacks. For they drew near to Christ, the Saviour of us all, saying, "By what authority do You do these things, and who gave You this authority?" For what had Christ done? He had cast out of the temple those who were selling sheep and oxen, turtle doves and pigeons; and overturned the tables of the moneychangers, saying, "Take these things hence: and make not My Father's house a house of merchandize." And again, "My house is a house of prayer: but you make it a den of thieves."

We discussed these matters as follows: as the Lord was bringing the shadow of the law to an end, since it had become unprofitable and unnecessary, He tried to stop the sacrifices that involved the shedding of blood, because the time had now come when worship in spirit and in truth had to be proclaimed. For He Himself was the truth, and since the truth had now appeared, types necessarily became unnecessary. Yet for this reason those miserable people violently attacked the Lord of all. This is how far our discussion had gone at our last meeting.

We then spoke of these things as follows; that as the Lord was gathering up the shadow of the law, as a thing already unprofitable and superfluous, He sought to prohibit the sacrifices that were by the shedding of blood, because the time was now close at hand, and present, at which the worship in spirit and in truth must be declared. For He was Himself the truth, and as the truth had now appeared, types necessarily had become superfluous. Yet for this reason those wretched beings furiously attacked the Lord of all. And thus far our discourse had proceeded at our last meeting.

We will now show that the leaders and teachers of the Jewish synagogue attacked Christ violently in yet another way. For the Savior was teaching in the temple, setting forth with absolute certainty for the instruction of His hearers things that went beyond the law—namely, the path of gospel living. But they were indignant at this as well, and wickedly approached Him with questions, saying, "Who gave You this authority?" What does this mean? They were saying, 'You are teaching in the temple, yet You are descended from the tribe of Judah and are not counted among those whose office it is to serve as priests in the temple. And why are You teaching what contradicts the commandment of Moses and does not agree with the law that was given to us long ago?'

We will now show that the chiefs and teachers of the Jewish synagogue in another way also violently attacked Christ. For the Saviour was teaching in the temple, setting forth most certainly for the instruction of His hearers things superior to the law; even the pathway of evangelic conduct. But they, being indignant at this also, wickedly drew near questioning Him, and saying, "Who gave You this authority?" What then again does this mean? 'You are teaching, they say, in the temple, and yet You are sprung from the tribe of Judah, and are not numbered among those whose office it is to minister as priests in the temple. And why do You teach what is repugnant to the commandment of Moses, and agrees not with the law that was given us of old?'

To those who speak this way, let us say: Does this trouble your mind and stir you to fierce envy? Tell me, do you accuse the Lawgiver of abolishing the law? Do you blame Him and complain because He does not obey His own laws? Tell me then, is God subject to His own law? Was it for us, or perhaps for Himself, that He established the commandments spoken through the holy prophets? But it is certain, even if you refuse to admit it, that God is above all law, and that we are the ones under the yoke of His commandments. When any person like us breaks the law, blame and condemn him for his transgression. But He who made laws not for Himself but for us to obey changes from time to time whatever has been commanded, according to His own good pleasure. His purpose in doing so is not to bring those under the law down to anything evil, but rather to lift them up to what is better. And so the time had now come for the end of those things which were given in types, and for that teaching of the law which was given to instruct people in ancient times to pass away, so that something better might be revealed—the instruction given to us in the Gospel.

To those, therefore who thus speak let us say, Does this bite your mind, and provoke you to savage envy? Tell me, do you accuse the Lawgiver of the abrogation of the law? Do you blame Him, and make an outcry, because He does not obey His own laws? Tell me therefore, is God subject to His own law? Was it for us, or for Himself perhaps I suppose, that He enacted the commandments spoken by the holy prophets? But it is certain, even though you don't acknowledge it, that God transcends all law, and that it is we who are under the yoke of His commandments. When therefore any man, such as we are, transgresses the law, blame and condemn him for his transgression: but He Who enacted laws, not for Himself, but rather for us to obey, from time to time changes according to His own good pleasure whatever has been commanded; intending thereby not to humble those who are under the law to any thing evil, but rather to raise them up to that which is better. And so then now the season had arrived for the cessation of those things which were by types, and when that teaching of the law, which was given for the instruction of them of old time must pass away, in order that something better might be revealed, even the instruction given us in the Gospel.

But you say, 'Was this then in accordance with the will of the One who instituted through Moses that former commandment for those of ancient times?' Yes, I answer, and I reach this conclusion not from my own thinking, but as having proof of it in the prophetic Scriptures. For God has somewhere said through the voice of Isaiah, "And the laws of My people shall be made to disappear." How have the laws of the people been made to disappear? Because, as I said, they have been brought to nothing by the appearance of a new and better commandment, which the Son has spoken to us by Himself, and which He also proclaimed long ago through the voice of Ezekiel, speaking in this way about those of the race of Israel: "Behold, I will gather them from every land where I have scattered them in My anger, hot displeasure, and great wrath; and I will make them return to this place, and I will cause them to dwell safely, and they shall be to Me a people, and I will be to them a God, and I will give them another way and another heart, that they may fear Me all their days." Another way has therefore been given to them, through the bringing together, as I said, of the legal service and of the teaching which consisted in writings and types, and the entrance of that of the Gospel, whose very beginning and pathway is faith, which through a spiritual service brings to completion those who draw near to God unto justification, and raises them up to sanctification.

But you say, 'Was this therefore in accordance with the will of Him Who instituted by Moses that former commandment for those of old time? Yes, I answer; and I arrive at this conclusion, not of my own mind, but as having proof thereof in the prophetic Scriptures. For God has somewhere said by the voice of Isaiah, "And the laws of My people shall be made to disappear." How have the laws of the people been made to disappear? Because, as I said, they have been brought to nought by the manifestation of a new and better commandment, which the Son has spoken to us by Himself; and which also He proclaimed of old by the voice of Ezechiel, thus speaking of those of the race of Israel; "Behold, I will gather them from every land whither I have scattered them in My anger, and hot displeasure, and great wrath; and I will make them return to this place, and I will cause them to dwell safely, and they shall be to Me a people, and I will be to them a God, and I will give them another way and another heart, that they may fear Mo all their days." Another way therefore has been given them, by the gathering up, as I said, of the legal service, and of the teaching which consisted in writings and types, and the entrance in of that of the Gospel, of which the very beginning and pathway is faith, which by a spiritual service perfects to justification, and raises up to sanctification those who draw near to God.

That the institutions of Moses were meant to come to an end, and that a new law and a new covenant would be given by Christ, anyone can easily see, since He says clearly: "Behold the days come, says the Lord, that I will establish a new covenant for the house of Israel and for the house of Judah; not according to the covenant that I established for their fathers on the day that I took them by the hand to bring them out of the land of Egypt, because they did not remain in My covenant, and I rejected them, says the Lord." He promises a new covenant, then. And as the very wise Paul writes, "In that He said 'a new,' He has made the first one old. But that which is made old and growing old is ready to pass away." Since the first covenant was made old, it was necessary that the new one should take its place. And this was done not by one of the holy prophets, but rather by Him Who is the Lord of the prophets.

For that the institutions of Moses were intended to come to an end, and a new law and a new covenant to be given by Christ, any one may easily see, inasmuch as He says plainly; "Behold the days come, says the Lord, that I will appoint a new covenant for the house of Israel, and for the house of Judah; not according to the covenant that I appointed for their fathers in the day that I took them by the hand to bring them out of the land of Egypt, because they did not abide in My covenant, and I despised them, says the Lord." He promises therefore a new covenant: and as the very wise Paul writes, "In that He said, a new, He has made the former one old: but that which is made old, and growing old, is ready for destruction." Inasmuch therefore as the former (covenant) was made old, it was necessary that that which is new should enter in its place: and this was done not by one of the holy prophets, but by Him rather Who is the Lord of the prophets.

Why then are you complaining, Pharisee, when you see the divinely inspired Scripture being fulfilled and the things spoken long ago by the holy prophets also reaching their fulfillment?

Why therefore do you murmur, O Pharisee, at seeing the divinely inspired Scripture fulfilled, and those things which had been spoken of old by the holy prophets attaining also their fulfilment?

When they asked, "By what authority do you do these things?" the Savior replied, "I will also ask you one question, and you tell me: was the baptism of John from heaven or from men?" And they, it says, reasoned among themselves, saying that if we say, "From heaven," He will say, "Why then did you not believe him?" But if we say, "From men," all the people will stone us, because they are convinced that John is a prophet. And they answered that they did not know where it was from. And Jesus said to them, "Neither will I tell you by what authority I do these things." Notice the great malice of the Pharisees: they flee from the truth; they refuse the light; they feel no horror at committing sin. For God the Father sent the blessed Baptist as the forerunner of Christ, crying out and saying, "Prepare the way of the Lord, and make straight the pathways of our God." Concerning him too the wise evangelist John wrote: "There was a man sent from God, whose name was John. He came as a testimony to bear witness of the light. He was not the light, but came to bear witness of the light"—that is, of Christ. And he bore witness by saying that "He who sent me to baptize in water said to me that the one on whom you see the Spirit descend from heaven and remain upon Him, He is the one who baptizes with the Holy Spirit. And I saw and bore witness that this is the Son of God." The blessed Baptist therefore, being so great and admirable, is worthy of our acceptance to move us to faith and to be a witness concerning Christ. But because it was the custom of the Jews to slander the saints carelessly and to call them liars, and to say that they had not been sent by God but falsely claimed knowledge of prophecy from their own minds, Christ asked them what opinion they held of the Baptist. Was he one who came from above, from God? Did they honor him as one who had been sent to baptize according to the will of God? Or according to their custom, did they, from human considerations and desires, deny that he came for this purpose? And they were indeed afraid to speak the truth, lest they be told, "Why then did you not believe him?" But neither would they accuse the forerunner—not, however, from fear of God, but rather from fear of the crowds. And therefore they hide the truth and say, "We do not know."

When then they asked, "By what authority do You do these things?" the Saviour replied, "I also will ask you one word, and tell Me: the baptism of John, was it from heaven or of men? And they, it says, considered with themselves, saying, that if we shall say, From heaven, He will say, Why therefore did you not believe him? but if we say, Of men, all the people will stone us: for they are persuaded that John is a prophet. And they answered, that they knew not whence it was. And Jesus said to them, Neither tell I you by what authority I do these things." Observe the great malice of the Pharisees: they flee from the truth; they refuse the light; they feel no horror at committing sin. For God the Father sent the blessed Baptist as the forerunner of Christ, crying out and saying, "Prepare you the way of the Lord: and make straight the pathways of our God." Of him too the wise evangelist John wrote; "There was a man sent from God, whose name was John. He came for a testimony to bear witness of the light: he was not the light, but to bear witness of the light;" even of Christ. And he bore witness by saying, that "He That sent me to baptize in water. He said to me, that upon Whom you see the Spirit descend from heaven, and abide upon Him, He it is That baptizes with the Holy Spirit. And I saw and bore witness, that This is the Son of God." The blessed Baptist therefore, as being so great and admirable, is one worthy of our acceptance to move us to faith, and to be a witness concerning Christ. But because it was the custom of the Jews lightly to slander the saints, and to call them false speakers, and to say that they had not been sent of God, but falsely assumed a knowledge of prophecy of their own mind, Christ asked them, what opinion they entertained of the Baptist? was he one who came from above, from God; did they honour him, that is, as one who had been sent to baptize in accordance with the will of God? or according to their custom, did they, from human considerations and wishes, deny that he came for this purpose? And they were afraid indeed to speak the truth, lest they should be told, Why then did you not believe Him? but neither will they accuse the forerunner, not however from being afraid of God, but rather of the multitudes. And therefore they hide the truth, and say, "We know not."

Because they were not worthy to learn the truth and to see the path that leads directly to every good work, Christ answered them, "And neither do I tell you by what authority I do these things." The Jews therefore did not know the truth, for they were not "taught by God," that is, by Christ. But to us who have believed in Him, Christ Himself reveals it, so that we, receiving in our minds and hearts His divine and adorable mystery—or rather the knowledge of it—and being careful to fulfill those things that are pleasing to Him, shall reign with Him. To God the Father be praise and dominion through Him and with Him, together with the Holy Spirit, forever and ever. Amen.

As not being then worthy to learn the truth, and to see the pathway which leads directly to every good work, Christ answered them, "And neither do I tell you by what authority I do these things." The Jews therefore knew not the truth: for they were not "taught by God," that is, of Christ. But to us who have believed in Him, Christ Himself reveals it, so that we, receiving in mind and heart His divine and adorable mystery, or rather the knowledge of it, and being careful to fulfil those things which are well-pleasing to Him, shall reign with Him: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

Luke 20:9-18. And He began to speak this parable to the people: A man planted a vineyard and leased it to tenants, then went away on a long journey. At harvest time he sent a servant to the tenants so they would give him some of the vineyard's fruit, but the tenants beat him and sent him away empty-handed. He sent another servant to them, but they beat him too, treated him shamefully, and sent him away empty-handed. He sent yet a third, and they wounded him as well and threw him out. The lord of the vineyard said, What shall I do? I will send my beloved son—perhaps they will respect him. But when the tenants saw him, they discussed it among themselves, saying, This is the heir. Come, let us kill him so the inheritance will be ours. So they threw him out of the vineyard and killed him. What then will the lord of the vineyard do to them? He will come and destroy those tenants and give the vineyard to others. When they heard this, they said, May it never be! But He looked at them and said, What then does this Scripture mean: The stone which the builders rejected has become the cornerstone? Everyone who falls on this stone will be broken to pieces, but anyone on whom it falls will be crushed.

20:9-18. And He began to speak to the people this parable: A man planted a vineyard, and let it out to husbandmen, and went on a journey for a long time. And at the season he sent a servant to the husbandmen, that they might give him some of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty. And again he sent to them another servant, but they beat him also, and shamefully entreated him, and sent him away empty. And again he sent a third: and they wounded him also, and cast him out. And the lord of the vineyard said, What shall I do? I will send my beloved son: perhaps they will reverence him. But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours. And they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do to them? He shall come and destroy those husbandmen, and shall give the vineyard to others. And when they heard it, they said, Heaven forbid. But He looked upon them, and said. What is this then that is written, That the stone which the builders rejected has become the head of the corner? Every one that falls upon this stone shall be broken: but upon whomsoever it shall fall, it will crush him.

CHRIST has somewhere said, "The kingdom of heaven is like a treasure hidden in a field." And nothing is more certain than this: those who love wealth and search for treasures certainly do not find them ready and waiting, or placed above ground. Instead, they are hidden and buried out of sight. People find them only by digging hard, and even then with difficulty. So come, let us search for the knowledge contained in the Gospel lessons as if searching for treasure. Let us dig deep into the thoughts they contain. In this way we will find what we are looking for, with Christ revealing it to us as well—for in Him are all the treasures of wisdom and the hidden things of knowledge. He is the one who gives wisdom and understanding to all rational creation.

CHRIST has somewhere said, "The kingdom of heaven is like to a treasure hid in a field." And there is nothing more certain than that those who love lucre, and seek for treasures, most certainly do not find them ready for them, nor placed above ground, but hidden rather and buried out of sight; and only by digging laboriously do they find them, and that with difficulty. Come therefore, and let us seek after the knowledge of the lessons of the Gospel as for some treasure; let us search deep into the thoughts therein contained: for so shall we find what we seek by Christ revealing this also to us: "for in Him are all the treasures of wisdom, and the hidden things of knowledge;" and He is the Giver of wisdom and understanding to the whole rational creation.

What does Christ say to the Jewish leaders when teaching them things that lead to salvation? "A man planted a vineyard, leased it to tenant farmers, and went away on a long journey." If anyone examines with careful thought what these words mean, they will find the entire history of the people of Israel briefly summarized here. The Psalmist makes clear who the man is who planted the vineyard and what we should understand by the vineyard that was planted, when he says to Christ, the Savior of all, concerning the Israelites: "You brought a vine out of Egypt; You removed the nations and planted it; You cleared the way before it and planted its roots, and it filled the land." Further, the blessed prophet Isaiah also declares this same thing, saying, "My beloved had a vineyard on a hill, in a fertile place." And afterward he adds to this, making clearer the meaning of what had been spoken in riddles: "For the vineyard of the Lord of hosts is the man of Judah, a plant new and beloved." Therefore, the one who planted the vineyard is God, who also went away for a long time. Yet God fills everything and is in no way absent from anything that exists—so how did the Lord of the vineyard go away for a long time? It means that after He appeared to them in the form of fire when He descended on Mount Sinai with Moses, who spoke the law to them as mediator, He did not again grant them His presence in a visible way. Rather, to use a comparison from human experience, His relationship to them was like that of someone who had gone on a long journey.

What therefore does He say to the chiefs of the Jews, when setting forth to them those things which are useful for salvation? "A man planted a vineyard, and let it out to husbandmen, and went on a journey for a long time." Now if any one will examine with the penetrating eyes of the mind the purport of what is here said, he will find the whole history of the children of Israel briefly summed up in these words. For who the man is who planted the vineyard, and what, in fact, is to be understood by the vineyard which was planted, the Psalmist makes clear, where he says to Christ, the Saviour of all, respecting the Israelites; "You brought a vine out of Egypt; You removed the nations, and planted it: You made a way before it, and planted its roots, and it filled the land." And further, the blessed prophet Isaiah also, declaring this very thing, says, "My beloved had a vineyard on a hill, in a fertile place." And afterwards he adds thereto, making more evident the force of what had been spoken enigmatically, "For the vineyard of the Lord of hosts is the man of Judah. a plant new and beloved." He therefore Who planted the vineyard is God; Who also went abroad for a long time. And yet God fills every thing, and in no way whatsoever is absent from any thing that exists; how therefore did the Lord of the vineyard go abroad for a long time? It means, that after He had been seen by them in the shape of fire at His descent upon Mount Sinai with Moses, who spoke to them the law as the mediator, He did not again grant them His presence in a visible manner, but, to use a metaphor taken from human affairs, His relation to them was, so to speak, like that of one who had made a long journey abroad.

As I said, then, He went abroad, but clearly He had care for His farm and kept it in His mind. For He sent faithful servants to them at three different times to receive produce, or fruit, from the workers of the vineyard. There was no period during this time when God did not send prophets and righteous men to warn Israel and urge it to bring forth as fruits the glories of a life lived according to the law. But they were wicked, disobedient, and stubborn, and their hearts were hardened against warning, so that they would not in any way listen to the word that would have benefited them. For even the prophet Isaiah, as one who was, so to speak, exhausted from labors and efforts that accomplished nothing, says: "Lord, who has believed our report?" By ignoring those who had been sent to them, "they drove them away empty," meaning they had nothing good to say about them to God who sent them. For the prophet Jeremiah also blamed the Jewish crowds along with their rulers because of their excessive arrogance, saying, "To whom shall I speak, and testify, and he will hear? Behold, their ears are uncircumcised, and they cannot hear; behold the Word of the Lord has become to them a derision: they will not hear it." And in another place He spoke this way about Jerusalem: "We healed Babel, and she was not healed: let us leave her, and depart every one to his land, because her judgment has reached to the heaven." And as I said, he calls Jerusalem Babel because it was no different from Persia in its disobedience and apostasy, and because it would not submit itself to the sacred laws, or perhaps even because it was considered to have no knowledge of God, having chosen to worship the creature instead of the Creator, and the works of its own hands. For Israel was guilty of the charge both of apostasy and of idol-worship. And this, then, was the way in which they shamefully cast out those who were sent to them.⁷

As I said, then, He went abroad: but plainly He had care for His farm, and kept it in His mind. For He sent faithful servants to them at three different times to receive produce, or fruit, from the tillers of the vineyard. For there was no period in the interval, during which there were not sent by God prophets and righteous men to admonish Israel, and urge it to bring forth as fruits the glories of a life in accordance with the law. But they were wicked, and disobedient, and obdurate, and their heart was hardened against admonition, so that they would in no way listen to the word that would have profited thorn. For even the prophet Isaiah, as one who was, so to speak, fainting under labours and fatigues without avail, says: "Lord, who has believed our report?" By disregarding therefore those who had been sent to thorn, "they drove them away empty," as having, that is, nothing good to say of them to God Who sent them. For the prophet Jeremiah also blamed the Jewish multitudes with their rulers because of their excessive arrogance, saying, "To whom shall I speak, and testify, and he will hear? Behold, their ears are uncircumcised, and they cannot hear; behold the Word of the Lord has become to them a derision: they will not hear it." And in another place He thus spoke of Jerusalem: "We healed Babel, and she was not healed: let us leave her, and depart every one to his land, because her judgment has reached to the heaven." And as I said then, he calls Jerusalem Babel, because it differed not from Persia in its disobedience and apostasy, and because it would not submit itself to the sacred laws: or even perhaps because it was reckoned as having no knowledge of God, for having chosen to worship the creature instead of the Creator, and the works of its own hands. For Israel was guilty of the charge both of apostasy and of idol-worship. And this then was the way in which they shamefully cast out those who were sent to them.⁷

But the lord of the vineyard considers with himself, saying, "What shall I do?" And we must carefully examine in what sense he says this. Does the householder use these words because he had no more servants? Certainly not, for He did not lack other ministers of His holy will. But just as when a physician says of a sick man, "What shall I do?" we understand him to mean that every resource of medical skill has been tried but without success, so we affirm that the lord of the vineyard, having practiced all gentleness and care with his farm but without benefiting it in any way, says, "What shall I do?" And what is the result? He moves forward to an even greater plan, for "I will send," He says, "My Son, the beloved one. Perhaps they will reverence Him." Observe in this that after the servants the Son is sent, as One not counted among the servants, but as a true Son, and therefore the Lord. For even though He put on the form of a servant for the sake of the dispensation (the divine plan), yet even so He was God, and very Son of God the Father, and possessed of natural dominion. Did they then honor Him Who was sent as Son and Lord, and as One Who possesses by inheritance whatever belongs to God the Father? By no means. For they killed Him outside the vineyard, having plotted among themselves a purpose that was foolish and ignorant and full of all wickedness. For they say, "Let us kill Him, that the inheritance may be ours." But tell me, how did you imagine this? For are you also a son of God the Father? Does the inheritance descend by right of nature to you? If you remove the heir out of the way, how will you become lord of what you desire? But further, how is your supposition not ridiculous? For the Lord indeed, as being Son and Heir by right of His substance of the authority of God the Father, having become man, called those who believed in Him to communion and participation in His kingdom. But these men wanted to take possession of the kingdom solely for themselves, without admitting even Him to any participation at all in it, usurping for themselves alone the lordly inheritance. But this was an impossible purpose, full of ignorance, and therefore the blessed David says of them in the Psalms, "He that dwells in the heaven shall laugh at them, and the Lord shall deride them."⁸

But the lord of the vineyard considers with himself, saying, "What shall I do?" And we must carefully examine in what sense he says this. Does then the householder use these words because he had no more servants? Certainly not: for there were not wanting to Him other ministers of His holy will. But just as if a physician were to say of a sick man, What shall I do? we should understand him to mean, that every resource of medical skill had been tried, but without avail: so we affirm that the lord also of the vineyard, having practised all gentleness and care with his farm, but without in any respect benefiting it, says, What shall I do? And what is the result? He advances to still greater purposes; for "I will send, He says, My Son, the beloved one. Perhaps they will reverence Him." Observe in this, that after the servants the Son is sent, as One not numbered among the servants, but as a true Son, and therefore the Lord. For even though He put on the form of a servant for the dispensation's sake, yet even so He was God, and very Son of God the Father, and possessed of natural dominion. Did they then honour Him Who was sent as Son and Lord, and as One Who possesses by inheritance whatsoever belongs to God the Father? By no means. For they slew Him outside the vineyard, having plotted among themselves a purpose foolish and ignorant and full of all wickedness. For they say, "Let us kill Him, that the inheritance may be ours." But tell me, How did you imagine this? For are you also son of God the Father? Does the inheritance descend by right of nature to you? If you remove the heir out of the way, how will you become lord of what you covet? But further, How is not your supposition ridiculous? For the Lord indeed, as being Son, and Heir by right of His substance of the authority of God the Father, having become man, called those who believed in Him to communion and participation of His kingdom: but these men wanted to take possession of the kingdom solely for themselves, without admitting even Him to any participation at all therein, usurping for themselves alone the lordly inheritance. But this was a purpose impossible, and full of ignorance: and therefore the blessed David says of them in the Psalms, "He that dwells in the heaven shall laugh at them, and the Lord shall deride them."⁸

The leaders of the Jewish synagogue were therefore cast out for resisting the Lord's will by making the vineyard that had been entrusted to them unfruitful. For God has said somewhere, "Many shepherds have destroyed My vineyard: they have profaned My portion: they have made My desirable inheritance into a pathless wilderness: it has become a desolation of destruction." And it is also said through the voice of Isaiah, "But the Lord will immediately arise in judgment: the Lord Himself shall come for judgment with the elders and princes of the people. But you, why have you burnt My vineyard?" Therefore, as those who had made the land sterile, being evil, they perished evilly. For it was just, completely just, that since they were slothful and murderers of the Lord, they should become the prey of extreme miseries.

The chiefs therefore of the synagoge of the Jews were cast out for resisting the Lord's will by rendering the vineyard which had been entrusted to them unfruitful. For God has somewhere said, "Many shepherds have destroyed My vineyard: they have profaned My portion: they have made My desirable inheritance into a pathless wilderness: it has become a desolation of destruction." And it is also said by the voice of Isaiah, "But the Lord will immediately arise in judgment: the Lord Himself shall come for judgment with the elders and princes of the people. But you, why have you burnt My vineyard?" As those therefore who had rendered the land sterile, being evil, they perished evilly. For it was just, most just, that as being slothful, and murderers of the Lord, they should be the prey of extreme miseries.

The farm was given to other farmers. And who are they? I answer: the company of the holy apostles, the preachers of the gospel commandments, the ministers of the new covenant, who were the teachers of a spiritual service and knew how to instruct people correctly and blamelessly, and to lead them most excellently to everything that pleases God. You learn this from what God says through the voice of Isaiah to the mother of the Jews, that is, the synagogue: "And I will turn My hand upon you, and search you to purify you, and those who do not obey I will destroy, and I will take out of you all evildoers, and will humble all who boast, and I will establish your judges as at the first, and your counselors as in the beginning." And by these, as I said, are meant the preachers of the new covenant, to whom God somewhere said through the voice of Isaiah: "But you shall be called the priests of the Lord, and the ministers of God." But that the farm was given to other farmers, and not only to the holy apostles but also to those who come after them, even though not of Israelite blood, the God of all plainly reveals when He says through the voice of Isaiah to the church of the Gentiles and to the remnant of Israel: "And aliens in race shall come; they shall feed your flocks, and aliens in tribe shall be ploughmen and vinedressers." For many indeed of the Gentiles were called, and holy men from their number became teachers and instructors, and even to this day men of Gentile race hold high positions in the churches, sowing the seeds of piety to Christ in the hearts of believers and making the nations entrusted to their care like beautiful vineyards in the sight of God.

"And the farm was given to other husbandmen." And who are they? I answer, the company of the holy apostles, the preachers of the evangelic commandments, the ministers of the new covenant; who were the teachers of a spiritual service, and knew how to instruct men correctly and blamelessly, and to lead them most excellently to every thing whatsoever that is well-pleasing to God. And this you learn by what God says by the voice of Isaiah to the mother of the Jews, that is, the synagogue: "And I will turn My hand upon you, and, search you to purify you: and those who obey not I will destroy, and I will take out of you all wicked doers, and will humble all that boast: and I will establish your judges as at the first, and your counsellors as in the beginning." And by these, as I said, are signified the preachers of the new covenant, to whom God somewhere said by the voice of Isaiah; " But you shall be called the priests of the Lord, and the ministers of God." But that the farm was given to other husbandmen, and not solely to the holy apostles, but to those also who come after them, even though not of Israelitish blood, the God of all plainly reveals, where He says by the voice of Isaiah to the church of the Gentiles, and to the remnant of Israel; "And aliens in race shall come; they shall feed your flocks: and aliens in tribe shall be ploughmen and vinedressers." For many indeed of the Gentiles were called, and holy men of their number became teachers and instructors; and even to this day men of Gentile race hold high place in the churches, sowing the seeds of piety to Christ in the hearts of believers, and rendering the nations entrusted to their charge like beautiful vineyards in the sight of God.

What then did the scribes and Pharisees say when they heard the parable? They said, "Heaven forbid." From this one can see that they understood its deeper meaning and tried to push away the suffering that was about to come upon them, and they were afraid of the approaching danger. But they did not escape, because they could not be held back from their disobedience, nor would they agree to believe in Christ.

What therefore did the scribes and pharisees say when they heard the parable? "Heaven forbid," were their words. And by this one may see, that having understood its profounder signification, they put away from them the impending suffering, and were afraid of the coming danger. But they did not escape, because they could not be restrained from disobedience, nor would they submit to believe in Christ.

But He, the passage continues, looked at them and said, "What does this Scripture mean: 'The stone which the builders rejected has become the head of the corner'? Everyone who falls on this stone will be broken, but whoever it falls on, it will crush him." For the Savior, although He was a chosen stone, was rejected by those whose responsibility it was to build up the synagogue of the Jews in everything that was edifying. Yet He became the head of the corner. Now sacred Scripture compares the gathering together, or joining, of the two peoples—Israel and the Gentiles—in unity of belief and faith to a corner. For the Savior has built the two peoples into one new man by making peace and reconciling the two in one body to the Father. This action resembles a corner that unites two walls and, so to speak, binds them together. The blessed David marveled at this very corner, or gathering together of the two peoples into one and the same, and said, "The stone which the builders rejected has become the head of the corner. This—that is, the corner—has been done by the Lord and is marvelous in our eyes." For Christ, as I said, has bound together the two peoples in the bonds of love and in unity of both belief and faith.

"But He, it proceeds, looked upon them, and said, What is this then that is written, That the stone which the builders rejected has become the head of the corner? Every one that falls upon this stone shall be broken: but upon whomsoever it shall fall, it will crush him." For the Saviour, although He was a chosen stone, was rejected by those whose duty it was to build up the synagogue of the Jews in every thing that was edifying: and yet He became the head of the corner. Now the sacred Scripture compares to a corner the gathering together, or joining of the two people, Israel I mean, and the Gentiles, in sameness of sentiment and faith. "For the Saviour has built the two people into one new man, by making peace and reconciling the two in one body to the Father." And the so doing resembles a corner, which unites two walls, and, so to speak, binds them together. And this very corner, or gathering together of the two people into one and the same, the blessed David wondered at, and said; "The stone which the builders rejected has become the head of the corner. This—-that is the corner—-has been done of the Lord, and is marvellous in our eyes." For Christ, as I said, has girded together the two people in the bonds of love, and in sameness as well of sentiment as of faith.

The stone, then, is the safety of the corner that is formed by it, but it brings breaking and destruction to those who have remained apart from this rational and spiritual union. "For he who falls," He says, "upon this stone shall be broken, but upon whomsoever it shall fall, it will crush him." When the multitudes of the Jews stumbled at Christ and fell against Him, they were broken, for they would not listen to the voice of Isaiah, where he says, "Sanctify the Lord Himself, and He shall be your fear, and you shall not strike against Him as upon a stone of stumbling, nor as a rock of falling." Therefore, those who did not believe were broken, but Christ has blessed us who have believed in Him. By Him and with Him, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

The stone therefore is the safety of the corner which is formed by it: but breaking and destruction to those who have remained apart from this rational and spiritual union. "For he that falls, He says, upon this stone shall be broken: but upon whomsoever it shall fall it will crush him." For when the multitudes of the Jews stumbled at Christ, and fell against Him, they were broken: for they would not hearken to the voice of Isaiah, where he says, "Sanctify the Lord Himself, and He shall be your fear: and you shall not strike against Him as upon a stone of stumbling, nor as a rock of falling." Those therefore who did not believe were broken: but Christ has blessed us who have believed in Him: by Whom and with Whom, to God the Father, be praise and dominion, with the Holy Spirit, for ever and ever. Amen.

I notice that the paragraph you've provided appears to be metadata about the text's transcription rather than the actual theological content to be rewritten. It reads: "This text was transcribed by Roger Pearse, Ipswich, UK, 2008. All material on this page is in the public domain – copy freely."

This is publication information, not part of the patristic text itself. Could you please provide the actual paragraph from the theological work that needs to be rewritten?

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

The Pharisees, who loved money, heard all these things and mocked Him. And He said to them, You are the ones who justify yourselves before men, but God knows your hearts: for what is highly valued among men is an abomination before God. The law and the prophets lasted until John: from that time onward the kingdom of God is preached, and everyone forcefully enters it. And it is easier for heaven and earth to pass away than for one point of the law to fail.

16:14-17. And the Pharisees, who were lovers of money, heard all these things, and they derided Him. And He said unto them, You are they who justify yourselves before men, but God knows your hearts: for that which is high among men, is an abomination before God. The law and the prophets until John: thenceforth the kingdom of God is preached, and every one takes it by force. And it is easier for heaven and earth to pass away, than for one point of the law to fall.

The love of money, my brothers and sisters, is a deeply wicked passion and not easy to give up. When Satan plants this disease in a person's soul, he then proceeds to blind that person and doesn't allow him to listen to words of instruction, so that we won't find a path to healing that could save those trapped by it from their misery. Look again, I ask you, at how true my words on this subject are, even from the example of the Pharisees. They loved riches, were infatuated with profit, and looked down on having just enough. Throughout nearly all of divinely inspired Scripture, one can see them criticized for exactly this. Isaiah speaks by God's voice to the mother of the Jews—that is, Jerusalem—saying, "Your princes are rebellious, the partners of thieves: loving bribes, pursuing after reward: they judge not the fatherless, neither do they regard the widow's suit." The prophet Habakkuk also said, "How long, O Lord, shall I cry unto you, and You wilt not hear? and shout unto You, being oppressed, and You will not deliver? Judgment is before me, and the judge has taken a bribe: therefore is the law of none avail, and judgment comes not forth unto completion: for the wicked prevails over the righteous, therefore does judgment come forth perverted." Because they were lovers of profit, as I said, they repeatedly made judgments on the cases before them not according to what agreed with God's laws, but instead unjustly and contrary to God's will.

THE love of money, my brethren, is a most wicked passion, and not easy to abandon. For when Satan has planted this malady in a man's soul, he next proceeds to blind him, nor does he permit him to listen to the words of exhortation, lest there be found for us a way of healing, able to save from misery those who are ensnared thereby. And observe again, I pray, how true my words upon this subject are from the instance even of the Pharisees. For they were lovers of riches, and enamoured of gain, and regarded a bare sufficiency with contempt. For even, so to speak, throughout the whole of the divinely inspired Scripture, one may see them blamed on this very account. For it is said by the voice of Isaiah to the mother of the Jews, I mean, Jerusalem, "Your princes are rebellious, the partners of thieves: loving bribes, pursuing after reward: they judge not the fatherless, neither do they regard the widow's suit." And the prophet Habbakuk also said, "How long, O Lord, shall I cry unto you, and You wilt not hear? and shout unto You, being oppressed, and You will not deliver? Judgment is before me, and the judge has taken a bribe: therefore is the law of none avail, and judgment comes not forth unto completion: for the wicked prevails over the righteous, therefore does judgment come forth perverted." For as being lovers, as I said, of lucre, they repeatedly gave judgment on the matters before them, not according to what was agreeable to the laws of God, but, on the contrary, iniquitously, and in opposition to God's will.

The Savior Himself rebuked them, saying, "Woe to you, Scribes and Pharisees, hypocrites: you tithe anise, and mint, and cummin, but you have neglected the weightier matters of the law—judgment, mercy, and faith." Since the law had given them the right to receive tithes from everyone, they extended their careful scrutiny of these tithes even to the most insignificant herbs, while they paid little attention to the weightier matters of the law—that is, to those commandments that were necessary to keep and were for the good of humanity.

Moreover, the Saviour Himself rebuked them, thus saying, "Woe unto you, Scribes and Pharisees, hypocrites: who tithe anise, and mint, and cummin; and have omitted the weightier matters of the law, judgment, mercy and faith." For as the law had set apart for them the right of receiving tithes of every one, they extended the exactness of the search after them down to the most insignificant vegetables, while they made but slight account of the weightier matters of the law, that is, of those commandments which were of necessary obligation and for men's good.

Because the Pharisees were lovers of money, Scripture says, they derided Jesus for directing them through His life-giving teachings toward a commendable way of life and making them desire holy glory. For He told them it was their duty to sell their possessions and distribute to the poor, so they would have treasure in heaven that could not be stolen, purses that could not be damaged, and wealth they would not have to leave behind. So why did they mock Him? The teaching was certainly beneficial—a path of hope for the future and a door leading to incorruptible life. He was teaching them the character of true prosperity and showing them how to grasp the crown of the heavenly calling, how they might become sharers with the saints and children of the city above, the Jerusalem in heaven that is truly free and the mother of the free. For as the blessed Paul writes, "Jerusalem, which is our mother and is above, is free." So why did they ridicule Him?

"Because therefore the Pharisees, it says, were lovers of money, they derided Jesus," for directing them by His salutary doctrines to a praiseworthy course of conduct, and rendering them desirous of saintly glories. For it was their duty, He tells them, to sell their possessions, and make distribution to the poor; so would they possess in heaven a treasure that could not be plundered, and purses that could not be harmed, and wealth that would not have to be abandoned. And why then did they deride Him? For certainly the doctrine was salutary, a pathway of hope in things to come, and a door leading unto the life incorruptible: for they were being taught by Him the manners of true prosperity, and learning how they must seize the crown of the heavenly calling; how too they might become partakers with the saints, and children of the city that is above, the Jerusalem which is in heaven, and which is truly free, and the mother of the free. For as the blessed Paul writes, "Jerusalem, which is our mother and is above, is free." And why then did they mock Him?

Let us examine the cause of their wickedness. The passion of greed had taken control of their hearts, and their minds, tyrannized by it, were held in subjection even against their will—humbled under the power of wickedness and bound as if by inescapable chains. For as the writer of Proverbs says somewhere, "every man is bound by the cords of his sins." Just as the more virulent diseases of the body do not respond to medical remedies and seem to flee from healing—and if someone applies what is naturally suited to do good, they become even more irritated and grow worse, however gently the medical art treats them—so too the passions that affect human souls are sometimes stubborn and refuse to listen to admonition. They will not hear a single word that calls them to turn from evil and directs them toward a better path. And just as horses that are hard-mouthed, unmanageable, and excessively high-spirited will not obey the reins, so also the human mind when under the influence of passion and thoroughly inclined to turn aside to evil is disobedient and intractable, and rejects healing with hatred.

Let us see the cause of their wickedness. The passion of avarice had possession of their heart, and their mind being tyrannized over by it was in subjection even against its will; humbled under the power of wickedness, and bound as it were by inevitable bonds. For so the writer of Proverbs somewhere says, "that every man is bound by the cords of his sins." For as the more virulent diseases of the body do not admit of the remedies of medicine, and flee away as it were from healing; and if any one apply that which is naturally adapted to do good, are irritated the more, and grow angry, however gently treated by the art: so also those passions to which the souls of men are liable, are sometimes obdurate, and refuse to listen to admonition, and will not hear a single word that summons them to depart from evil, and directs them into a better course. And as horses that are hard-mouthed and unmanageable, and excessively spirited will not obey the reins; so also the mind of man when under the influence of passion, and thoroughly inclined to turn aside unto evil, is disobedient and intractable, and rejects with hatred the being healed.

When the Savior of all had spoken many words to them but saw that they would not change from their deceitful purposes and passions, and instead preferred to remain in their innate foolishness, He finally turned to harsher rebukes, as the situation demanded. He shows that they are hypocrites and lurk around the altars, eagerly seeking the glory that belongs to righteous and good people without actually being such people. They are not genuinely trying to earn God's approval, but are instead eagerly pursuing the honors that come from human beings. He therefore said, "You are those who justify yourselves before men, but God knows your hearts, for what is highly valued among men is an abomination before God." He is also found saying to them in another place, "How can you believe, when you receive honor from one another and do not seek the honor that comes from the one God?" For the God of all crowns with praise for righteousness those who are truly good, but those who do not love virtue and are hypocrites perhaps steal the reputation of being honorable only by their own votes. But no one, good sirs, someone might say, crowns himself; and the person who devises praises for himself is justly ridiculed, for it is written, "Let your neighbor praise you, and not your own mouth; a stranger, and not your own lips." But although hypocrites may possibly manage to remain undetected and seize the honors that people bestow, "God," He says, "knows your hearts." The Judge cannot be deceived. He sees the depths of our mind. He knows who the true combatant is and who steals by fraud the honor that another truly deserves. While He honors the one who is truly just, He "scatters the bones of the men-pleasers," according to the Psalmist's expression. For the desire to please people is constantly, so to speak, the nurse, head, and root of that accursed pride which is hated by both God and human beings. For whoever is the victim of this passion lusts after honor and praise, and this is hateful to God, for He hates the proud but accepts and shows mercy to the one who does not love glory and is humble in mind.

When therefore the Saviour of all had expended upon them many words, but saw that they would not change from their crafty purposes and passions, but preferred rather to abide in their innate folly, He betakes Himself at length to sterner reproofs, the very occasion calling them thereto. He shows therefore that they are hypocrites, and liers in wait among the altars, and eager after the glory due to righteous and good men, without being such in reality: not being in earnest in meriting the approval of God, but hunting on the contrary eagerly after the honours which come from men. He said therefore, "You are they which justify yourselves before men; but God knows your hearts: for that which is high among men, is an abomination before God." This He is found also in another place saying unto them; "How can you believe, who receive honour one of another, and seek not the honour that comes from the one God." For the God of all crowns with praises unto righteousness those who are truly good: but those who love not virtue, but are hypocrites, steal perchance by their own votes solely the reputation of being honourable. But no one, O worthy sirs, some perchance may say, crowns himself; and the man is justly ridiculed, who devises praises for himself: for it is written, "Let your neighbour praise you, and not your own mouth: a stranger, and not your own lips." But though hypocrites may be able possibly to remain undetected, and seize the honours which men bestow, "yet God, He says, knows your hearts." The Judge cannot be deceived; He sees the depth of our mind; He knows who is the true combatant, and who steals by fraud the honour which another truly deserves: and while He honours him who is truly just, He "scatters the bones of the men-pleasers," according to the Psalmist's expression. For the desire of pleasing men is constantly, so to speak, the nurse, and head, and root of that accursed pride which is hated alike by God and men. For he who is the victim of this passion lusts after honour and praise: and this is hateful unto God: for He hates the proud, but accepts and shows mercy to him who loves not glory, and is lowly in mind.

After crushing them with these reproofs, Christ added something more—namely, what they were about to suffer because of their disobedience and wickedness. "For the law," He says, "and the prophets were until John: from then on the kingdom of God is preached, and everyone takes it by force. And it is easier for heaven and earth to pass away than for one point of the law to fall." Once again He conceals in obscurity what would cause them pain, and veils, so to speak, the prediction of what was about to happen to all who would not obey Him. For Moses, He says, and with him the company of the holy prophets, previously announced the meaning of My mystery to the inhabitants of earth. The law declared through shadows and types that to save the world I would even endure the death of the flesh and abolish corruption by rising from the dead, and the prophets also spoke words with the same meaning as the writings of Moses. It is nothing strange, then, He says, or unknown beforehand, that you reject My words and despise everything that would benefit you. For the prophetic word concerning Me and you extends until the holy Baptist John, but "from the days of John, the kingdom of heaven is preached, and everyone takes it by force." By the kingdom of heaven He here means justification by faith, the washing away of sin by holy baptism, sanctification by the Spirit, worshiping in the Spirit, the service that is superior to shadows and types, the honor of the adoption of sons, and the hope of the glory about to be given to the saints.

And when Christ had crushed them with these reproofs He added thereto yet something more; even that which they were about to suffer by reason of their disobedience and wickedness; "For the law, He says, and the prophets were until John: thenceforth the kingdom of God is preached, and every one takes it by force. And it is easier for heaven and earth to pass away, than for one point of the law to fall." Again does He conceal in obscurity that which would give them pain, and veils, so to speak, the prediction of those things that were about to happen to all who would not obey Him. For Moses, He says, and with him the company of the holy prophets, before announced the import of My mystery to the inhabitants of earth: both the law declaring by shadows and types that to save the world I should even endure the death of the flesh, and abolish corruption by rising from the dead; and the prophets also speaking words of the same import as the writings of Moses. It is nothing strange therefore, He says, or that was not known before, that you spurn My words, and despise everything that would avail for your good. For the word of prophecy concerning Me, and you, extends until the holy Baptist John: but ''from the days of John, the kingdom of heaven is preached, and every one takes it by force." And by the kingdom of heaven He here means justification by faith, the washing away of sin by holy baptism, sanctification by the Spirit, worshipping in the Spirit, the service that is superior to shadows and types, the honour of the adoption of sons, and the hope of the glory about to be given to the saints.

The kingdom of heaven is being preached, He says, because the Baptist has appeared and proclaimed, "Prepare the way of the Lord." He has shown that He is already near, practically at the doors—the true Lamb of God who bears the sin of the world. Therefore, whoever hears and loves the sacred message takes it by force, which means that person uses all their earnestness and all their strength in their desire to enter into this hope. As He says elsewhere, "The kingdom of heaven is taken by violence and the violent seize upon it."

The kingdom of heaven therefore, He says, is preached, for the Baptist has stood forth in the midst saying, "Prepare you the way of the Lord:" and has shown, that lo! He is already near, and as it were within the doors, even the true Lamb of God, Who bears the sin of the world. Whosoever therefore is a hearer and lover of the sacred message takes it by force: by which is meant, that he uses all his earnestness and all his strength in his desire to enter within the hope. For, as He says in another place, "The kingdom of heaven is taken by violence and the violent seize upon it."

And it is easier, He says, for heaven and earth to pass away before the day that God commands this to be, than for one point of the law to fall. Now sometimes by the word law He signifies collectively the whole divinely inspired Scripture—that is, the writings of Moses and the prophets. What then did it foretell, which must also necessarily reach its fulfillment? It foretold that because of their excessive unbelief and immorality, Israel would fall from being part of God's family, even though he is the eldest son, and that Jerusalem would be thrust away from His favor and His love. For so He spoke concerning it through the voice of Jeremiah: "Behold! I will hedge up her way with stakes, and block up her ways, and she shall not find her path." For the way of those who fear God is straight, and there is no steep part in it, but all is level and well traveled. But the path of the mother of the Jews is hedged up with stakes, in that the way of piety has been made impassable for them.

"And it is easier, He says, for heaven and earth to pass away, before the day that God commands this to be, than for one point of the law to fall." Now sometimes by the word law He signifies collectively the whole divinely inspired Scripture, the writings, that is, of Moses and the prophets. What then did it foretell, which must also necessarily reach its accomplishment? It foretold, that by reason of their excessive unbelief and immorality, Israel would fall from being of God's family, even though he be the eldest son: and that Jerusalem would be thrust away from His indulgence and His love. For so He spoke concerning it by the voice of Jeremiah, "Behold! I will hedge up her way with stakes, and block up her ways, and she shall not find her path." For the way of those who fear God is straight, nor is there any steep part therein, but all is level and well beaten. But the path of the mother of the Jews is hedged up with stakes, in that the way of piety has been rendered impassable for them.

And that they were darkened in mind and did not accept the light of the glory of Christ—for they did not know Him—He proclaimed beforehand, saying to the multitude of the Jews: "I have likened your mother to the night. My people is like one that has no knowledge. Because you have rejected knowledge, therefore I will reject you from being My priest. And you have forgotten the law of your God, and I will forget your children." You hear that the multitude of the disobedient are very justly compared to darkness and the night, for the intellectual day star and the Sun of righteousness rises and shines in the mind and heart of those who believe. But the mind of those who treat with contempt a grace so splendid and worthy of our possessing is blackened in darkness and intellectual gloom. And so much, then, concerning those things which the company of the holy prophets announced beforehand respecting Israel.

And that they were darkened in mind, and did not accept the light of the glory of Christ,—-for they knew Him not;—-He before proclaimed saying unto the multitude of the Jews; "I have likened your mother unto the night. My people is like unto one that has no knowledge. Because you have rejected knowledge, therefore will I reject you from being My priest. And you have forgotten the law of your God, and I will forget your children." You hear that the multitude of the disobedient are very justly compared unto darkness and the night: for the intellectual day star, and the Sun of righteousness arises and shines in the mind and heart of those who believe: but the mind of those who treat with contumely a grace so splendid and worthy of our possessing, is blackened in darkness, and intellectual gloom. And thus much then concerning those things which the company of the holy prophets before announced respecting Israel.

But to those who have acknowledged the revelation of the glory of Christ the Savior of all, God the Father promised through one of the holy prophets, saying: "And I will strengthen them in the Lord their God, and in the name of their God they shall be established." In agreement with this, the Psalmist also says in the Spirit to our Lord Jesus Christ: "They shall walk, O Lord, in the light of Your countenance, and in Your Name shall they rejoice all the day. For you are the glory of their strength, and in Your righteousness shall our horn be exalted." For we glory in Christ, and being justified by Him we are exalted, having cast off the humiliation of sin. Living in the excellence of every virtue, we have also been enriched with the precise and pure knowledge of the teachings of truth. For God promised us this when He says through the voice of Isaiah: "And I will lead the blind by a way that they know not, and in paths which they have not known I will make them walk. I will make their darkness to be light, and all their steep places to be smooth." For we, who were once blind, have been enlightened and travel on an unfamiliar pathway of righteousness, while those who boasted of the law as their teacher have become darkened. For as Christ Himself said: "Darkness has blinded their eyes, and blindness in part has happened to Israel, that seeing they might not see, and hearing they might not hear." For they sinned against the holy prophets and even dared to lift their hands against Him who was calling them to salvation and life. Even though, therefore, He says, you are disobedient, and though you foolishly mock My words which would guide you to what is useful and proper, yet this conduct, He says, was not unforeseen but had already been declared by the law and the prophets. And it is impossible for the words of God to fail in their fulfillment, for He declared what He knew must certainly and necessarily happen.

But unto those who have acknowledged the revelation of the glory of Christ the Saviour of all, God the Father promised by one of the holy prophets, thus saying; "And I will strengthen them in the Lord their God, and in the name of their God they shall be established." And in accordance with this the Psalmist also says in the Spirit unto our Lord Jesus Christ: "They shall walk, O Lord, in the light of Your countenance: and in Your Name shall they rejoice all the day. For you are the glory of their strength, and in Your righteousness shall our horn be exalted." For we glory in Christ, and as being justified by Him are exalted, having cast off the abasement of sin, and living in the excellence of every virtue, we have been enriched also with the exact and unadulterated knowledge of the doctrines of truth. For this God promised us where He says by the voice of Isaiah, "And I will lead the blind by a way that they know not: and in paths which they have not known I will make them walk. I will make their darkness to be light, and all their steep places to be smooth." For we, who were once blind, have been enlightened, and travel in an unwonted pathway of righteousness; while those who boasted of the law as their schoolmaster, have become darkened. For as Christ Himself said; "Darkness has blinded their eyes: and blindness in part has happened unto Israel, that seeing they might not see, and hearing they might not hear." For they sinned against the holy prophets; and even ventured to lift their hands against Him Who was calling them to salvation and life. Even though therefore, He says, you be disobedient, and though you foolishly deride My words, which would guide you in the attainment of that which is useful and becoming, yet this conduct, He says, was not unforeknown, but already had been declared by the law and the prophets. And it is a thing impossible for the words of God to fail of their accomplishment: for He declared that which He knew must altogether and necessarily happen.

Unbelief therefore brings destruction upon people, as does the arrogant stretching out of the proud mind against Christ the Savior of us all. To God the Father be praise and dominion through Him and with Him, together with the Holy Spirit, forever and ever. Amen.

Unbelief therefore brings upon men destruction, as also does the stretching out of the haughty neck of the mind from excessive pride against 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.

There was a certain rich man who wore purple and fine linen, feasting lavishly every day. A certain poor man named Lazarus had been placed at his gate, covered with sores. He longed to be fed with the crumbs that fell from the rich man's table, and dogs even came and licked his sores. It happened that the poor man died, and the angels carried him to Abraham's bosom. The rich man also died and was buried. In Hades, he lifted up his eyes while in torment and saw Abraham far away, with Lazarus in his bosom. He cried out and said, "Father Abraham, have mercy on me and send Lazarus to dip the tip of his finger in water and cool my tongue, for I am in agony in this flame." But Abraham said, "Son, remember that you received your good things during your lifetime, and Lazarus likewise received evil things. But now he is comforted here, and you are in torment. Besides all this, a great gulf has been fixed between us and you, so that those who want to cross from here to you cannot, nor can anyone cross from there to us." He said, "I beg you then, father, to send him to my father's house, for I have five brothers, so that he may warn them, lest they also come to this place of torment." But Abraham said to him, "They have Moses and the prophets; let them listen to them." But he said, "No, father Abraham, but if someone goes to them from the dead, they will repent." But he said to him, "If they do not listen to Moses and the prophets, they will not be persuaded even if someone rises from the dead."

16:19-31. But there was a certain rich, man, and he was clothed in purple and fine linen, feasting sumptuously every day. And a certain poor man whose name was Lazarus had been laid at his gate, full of sores; and desiring to satisfy himself with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. And it came to pass that the poor man died, and the angels carried him to Abraham's bosom. And the rich man also died, and was buried. And in Hades, having lifted up his eyes, being in torment, he saw Abraham afar off, and Lazarus in his bosom. And he cried out and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue: for behold! I am tormented in this flame. But Abraham said, Son, remember that you received your good things in your life time; and Lazarus in like manner his evil things: but now he is comforted here, and you are tormented. And besides all this, between us and you a great gulf is placed, so that those who would pass from hence to you cannot; nor can those pass who would come from thence unto us. And he said, I pray you, father, to send him to my father's house: I have five brethren; that he may testify unto them, lest they also come unto this place of torment. But Abraham said unto him, They have Moses and the prophets: let them hear them. But he said, Nay, father Abraham: but if one go unto them from the dead they will repent. But he said unto him, If they hear not Moses and the prophets, they would not be persuaded even though one rose from the dead.

When Solomon was praying for his kingdom, he said to God, "Give me wisdom, the wisdom that sits beside Your throne." And God praised him for earnestly desiring such blessings, for there is nothing better for people than sacred gifts. One of these gifts that is worthy of our acceptance and makes blessed those who have been counted worthy of it is the wisdom that God gives. For it is the sight of the mind and heart, and the knowledge of every good and profitable thing.

WHEN Solomon was offering up prayers in behalf of his kingdom, he somewhere said unto God, "Give me wisdom, even that which abides by Your throne." And God praised him for earnestly desiring such blessings as these; for there is nothing better for men than sacred gifts: of which one worthy of our acceptance, and that perfects in blessedness those who have been counted worthy of it, is the wisdom which God bestows. For it is the sight of the mind and heart, and the knowledge of every good and profitable thing.

We too must love such gifts as these, so that by being counted worthy of them we may approach the Savior's words rightly and without error. For this is useful for our spiritual improvement and leads to a praiseworthy and blameless life. Come then, so that having been made partakers of the wisdom which is from above, we may examine the meaning of the parable now set before us.

And it is our duty also to be enamoured of such gifts as these: that being counted worthy thereof we may rightly and without error approach the Saviour's words. For this is useful for us unto spiritual improvement, and leads unto a praiseworthy and blameless life. Come therefore, that being made partakers of the wisdom which is from above, we may examine the meaning of the parable now set before us.

I think it's necessary first to mention what occasion led Jesus to speak about these things, and what He intended to illustrate by so excellently sketching and describing this parable before us. The Savior was therefore training us in the art of doing good, commanding us to walk uprightly in every good work and to be earnest in adorning ourselves with the glories that come from virtuous conduct. He wants us to love one another and be ready to share—quick to give, merciful, and eager to show love to the poor, courageously persisting in the diligent performance of this duty. He especially urged the rich of this world to be careful in doing so, and to guide them into the way that truly befits the saints, He said, "Sell your possessions and give alms. Make for yourselves purses that do not grow old, a treasure that never fails, forever in heaven." Now the commandment is indeed beautiful, good, and beneficial. But it did not escape His knowledge that it is impossible for most people to practice it. For the human mind has always been, so to speak, weak in performing those duties that are difficult and demanding. And to give up wealth, possessions, and the enjoyment they provide is not very appealing to anyone, since the mind is from early on clothed and entangled, as it were, in unbreakable cords that bind it to the desire for pleasure.

It is necessary however, I think, in the first place to mention, what was the occasion which led to His speaking of these things; or what Christ intended to illustrate in so excellently sketching and describing the parable set before us. The Saviour therefore was perfecting us in the art of well-doing, and commanding us to walk uprightly in every good work, and to be in earnest in adorning ourselves with the glories which arise from virtuous conduct. For He would have us be lovers one of another, and ready to communicate: prompt to give, and merciful, and careful of showing love to the poor, and manfully persisting in the diligent discharge of this duty. And He especially admonished the rich in this world to be careful in so doing, and to guide them into the way winch altogether becomes the saints, He said, "Sell your possessions, and give alms: make you purses that grow not old; a treasure that does not fail for ever in heaven." Now the commandment indeed is beautiful, and good, and salutary: but it did not escape His knowledge, that it is impossible for the majority to practise it. For the mind of man has ever been, so to speak, infirm in the discharge of those duties which are arduous and difficult: and to abandon wealth and possessions and the enjoyment which they give, is not a thing very acceptable to any, inasmuch as the mind is early clothed and entangled, as it were, in indissoluble cords, which bind it to the desire of pleasure.

Because God is good and loves humanity, He has provided them with a special kind of help, so that eternal and never-ending poverty will not follow earthly wealth, and everlasting torment will not come after the pleasures of this present time. "For make for yourselves friends," He says, "of the unrighteous mammon, so that when it fails, they may receive you into eternal tabernacles." This is the advice of One who is providing them with something they can do. For if, He says, you cannot be persuaded to give up this pleasure-loving wealth, and to sell your possessions and distribute them to those in need, at least be diligent in practicing lesser virtues. "Make for yourselves friends with the unrighteous mammon"—that is, do not think of your riches as belonging only to you. Open your hand wide to those in need. Help those in poverty and pain. Comfort those who have fallen into extreme distress. Show compassion to those in sorrow or suffering from physical illnesses and lack of necessities. And also comfort the saints who embrace voluntary poverty so they may serve God without distraction. Your doing so will not go unrewarded. For when your earthly wealth leaves you as you come to the end of your life, they will make you sharers in their hope and in the consolation God gives them. For He, being good and kind to humanity, will lovingly and generously refresh those who have labored in this world—and especially those who have wisely, humbly, and soberly endured the heavy burden of poverty. The wise Paul gives similar advice to those living in wealth and abundance regarding those in misery: "Your abundance should supply their lack, so that also their abundance may supply your lack." But this is simply the advice of one who commands what Christ spoke: "Make for yourselves friends of the unrighteous mammon"—so the commandment is truly worthy of our admiration.

As being therefore good and loving unto men, He has provided for them a special kind of help, lest eternal and never-ending poverty should follow upon wealth here, and everlasting torment succeed to the pleasures of the present time. "For make for yourselves friends, He says, of the unrighteous mammon: that when it has failed, they may receive you into eternal tabernacles.'" And this then is the advice of One providing them with something which they can do. For if, He says, you cannot he persuaded to give up this pleasure-loving wealth, and to sell your possessions, and make distribution to those who are in need, at least be diligent in the practice of inferior virtues." "Make for yourselves friends with the unrighteous mammon:" that is, do not consider your riches as belonging to yourselves alone; open wide your hand to those who are in need: assist those in poverty and pain: comfort those who have fallen into extreme distress: condole with those who are in sorrow, or oppressed with bodily maladies, and the want of necessaries: and comfort also the saints who embrace a voluntary poverty that they may serve God without distraction. Nor shall your so doing be unrewarded. For when your earthly wealth abandons you, as you reach the end of your life, then shall they make you partakers of their hope, and of the consolation given them by God. For He being good and kind to man, will lovingly and bountifully refresh those who have laboured in this world: and more especially such as have wisely and humbly and soberly borne the heavy burden of poverty. And somewhat similar advice the wise Paul also gives to those who live in wealth and abundance respecting those in misery: "Your abundance shall be to supply their falling short: in order that also their abundance may supply your falling short." But this is the advice of one who enjoins that simply which Christ spoke; "Make to yourselves friends of the unrighteous mammon:" so that the commandment is well worthy of our admiration.

Christ clearly demonstrates that refusing to act this way will destroy us and bring us down to the unquenchable fire and to a useless regret by telling us this parable. "For there was a certain rich man," He says, "and he was clothed in purple and fine linen, feasting sumptuously every day. And a certain poor man whose name was Lazarus had been cast down at his gate, full of sores."

And that our refusal so to act will cause our ruin, and bring us down to the inextinguishable flame, and to an unavailing remorse, He plainly shows by weaving for us the present parable. "For there was a certain rich man, He says, and he was clothed in purple and fine linen, feasting sumptuously every day. And a certain poor man whose name was Lazarus had been cast down at his gate, full of sores."

Here observe, I pray, and carefully note the Savior's words. For while it would have been easy to say, "There was such and such a rich man, whoever he might be," He does not say this, but simply calls him a rich man, while He mentions the poor man by name. What conclusion then must we draw? That the rich man, being without compassion, was nameless in God's presence—for He has said somewhere through the voice of the Psalmist, concerning those who do not fear Him, "I will not make mention of their names with My lips"—while, as I said, the poor man is mentioned by name by the tongue of God.¹

Here observe, I pray, and mark accurately the Saviour's words. For while it was easy to have said, "That there was such and such a rich man whoever it might be," He does not say so, but simply calls him a rich man: while He mentions the poor man by name. What conclusion therefore must we draw? That the rich man as being uncompassionate was nameless in God's presence: for He has somewhere said by the voice of the Psalmist, concerning those who do not fear Him, "I will not make mention of their names with My lips:" while, as I said, the poor man is mentioned by name by the tongue of God.¹

But let us look at the pride of the rich man puffed up for things of no real importance. "He was clothed," it says, "in purple and fine linen"—that is, his concern was to adorn himself in beautiful attire, so that his clothing was extremely expensive, and he lived in constant feasting. This is what it means when it says he feasted every day. Besides this, it adds that he feasted sumptuously, that is, extravagantly. All the luxury of that rich man consisted in things of this sort: in clothing that was clean, delicate, and embroidered with linen, and dyed with purple, so as to please the eyes of those who saw him. And what is the result? Differing little from figures in statuary and painting, the rich man is indeed admired by those who lack good sense, but his heart is full of pride and arrogance. He thinks highly of himself and is boastful, and while there is nothing excellent in his mind, he makes multicolored fabrics a reason for his empty pride. His delight is in expensive banquets, in music and revelry. He has numerous cooks who labor to stimulate gluttony by carefully prepared foods. His cupbearers are beautifully dressed. He has male and female singers, and the voices of flatterers. These were the things in which the rich man lived, for the disciple of Christ assures 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 let us look at the pride of the rich man puffed up for things of no real importance; "he was clothed, it says, in purple and fine linen," that is, his study was to deck himself in beautiful attire, so that his raiment was of great price, and he lived in never-ceasing banquetings; for such is the meaning of his feasting every day: besides which it adds that he feasted sumptuously, that is, prodigally. All the luxury therefore of that rich man consisted in things of this sort: in clothing clean, delicate, and embroidered with linen, and dyed with purple, so as to gratify the eyes of beholders. And what is the result? Differing but little from the figures in statuary and painting, the rich man is indeed admired by those who are destitute of sense, but his heart is full of pride and haughtiness: he has high thoughts of himself and is boastful, and while there is nothing of excellence in his mind, he makes variously coloured hues a reason for his empty pride. His delight is in expensive banquets; in music and revellings; he has numerous cooks, who labour to provoke gluttony by carefully prepared meats: his cupbearers are beautifully attired; he has singing men and singing women, and the voices of flatterers. Such were the things in which the rich man lived; for the disciple of Christ certifies 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."

Meanwhile Lazarus, trapped by sickness and poverty, was thrown down at his gate, He says. The rich man lived in grand, elevated halls and spacious, finely constructed mansions, while the poor man was not so much laid down as cast down—tossed there in neglect and not considered worthy of any attention. Cut off from compassion and care, he wanted to satisfy his hunger by gathering the worthless scraps that fell from the rich man's table. He was also tormented by a severe and incurable disease. "Yes, even the dogs licked his sores," it says, and apparently they did this not to harm him but rather, so to speak, to sympathize with him and care for him. Dogs use their tongues to ease their own pain by removing what troubles them and gently soothing the wound.²

Meanwhile Lazarus, bound fast by sickness and poverty, was cast down, He says, at his gate. For the rich man dwelt in lofty halls, and spacious mansions nobly built: whereas the poor man was not so much laid as cast down, thrown there in neglect, and not deemed worthy of any account. Cut off from compassion and care, he would have liked, to satisfy his hunger, have gathered the worthless morsels that fell from the rich man's table. He was tormented moreover by a severe and incurable malady; "Yes, even the dogs, it says, licked his sores," and that, as it seems, not to injure him, but rather, so to speak, as sympathizing with him, and tending him: for with their tongues they allay their own sufferings, removing with them that which pains them, and gently soothing the sore.²

But the rich man was more cruel than wild animals, for he felt no sympathy or compassion for him, but was completely merciless. The parable's outline teaches us what the result was in what follows, but it is too long to tell now. So that my discourse should not prove excessive for my hearers and overly tiring for the speaker, I will stop now out of proper concern for both your good and mine. I will speak to you again about these things at our next meeting, if Christ our common Savior grants me the ability to do so—by whom and with whom, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.³

But the rich man was more cruel than the beasts; for he felt neither sympathy for him nor compassion; but was full of all mercilessness. And what the result was, the outline of the parable teaches us in what follows: but it is too long to tell it now. For lest my discourse should prove more than sufficient for my hearers, and a fatigue beyond due measure to him who speaks, stopping now from a due regard for the good both of myself and you, I will speak to you again upon these things at our next meeting, if Christ our common Saviour grant me the ability so to do: by Whom and with Whom, to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.³

The same subject continued.

The same subject continued.

The blessed prophet Isaiah has somewhere presented those who by faith in Christ have been won to life as eagerly calling out to one another and saying, "Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob, and they shall teach us His way, and we will walk in it." Now by the mountain here we affirm that we are to understand not any earthly mountain, for to imagine this would be foolish, but rather the church which Christ has rescued for Himself. For it is high and conspicuous to people everywhere and, so to speak, exalted, because there is nothing in it which brings men down to earth. For those who dwell within it care nothing for the things of earth, but rather desire those things that are above. And, as the Psalmist says, "They are exalted far above the earth," as being altogether brave and courageous, and practicing uninterrupted efforts after all things whatsoever which please God.

THE blessed prophet Isaiah has somewhere introduced those who by faith in Christ have been won unto life, as calling out eagerly, so to speak, unto one another, and saying; "Come, let us go up unto the mountain of the Lord, and unto the house of the God of Jacob, and they shall teach us His way, and we will walk in it." Now by the mountain here we affirm to be meant not any earthly mountain; for to imagine this would be foolish: but rather the church which Christ has rescued for Himself. For it is high and conspicuous to people everywhere, and, so to say, exalted, because there is nothing in it which brings men down to earth. For those who dwell within it care nothing for the things of earth, but rather desire those things that are above: and, as the Psalmist says, "They are exalted far above the earth;" as being altogether brave and courageous, and practising uninterrupted endeavours after all things whatsoever which please God.

And we believe this is true of you, and your eager desire for instruction clearly proves it. For you have come, of course, to seek the fulfillment of the promise given to you. But we have not forgotten what we promised either, and we are paying our debt by adding to what has already been said what is still missing from the parable of Lazarus and the rich man.

And such we believe you to be; and your earnest desire after instruction is a plain proof thereof. For you have come of course to seek the fulfilment of the promise given unto you: but neither have we forgotten what we promised, but pay our debt, adding on to what has been already said that which is still wanting to the parable of Lazarus and the rich man.

He says, "It came to pass that Lazarus died and was carried by angels to Abraham's bosom, and the rich man also died and was buried." Notice the Savior's words carefully. Concerning the poor man, He says he was carried by angels to Abraham's bosom, but concerning the rich man there is nothing of that kind—only that he died and was buried. For those who have hope toward God find in their departure from the world a deliverance from anguish and pain. Solomon also taught us something like this, saying, "In the sight of men they seemed to die, and their departure was considered an injury and their going from among us a breaking to pieces, but they are at peace, and their hope is full of immortality." For a measure of consolation commensurate with their labors is given to them, or perhaps even one that surpasses and exceeds their toils, for Christ has somewhere said that "good measure, pressed down and heaped up and running over shall they give into your bosom." For just as ships that sail upon the sea withstand the shock of savage waves and struggle with the violence of mighty winds, but afterwards arrive at tranquil havens fit for their rest and cease there from tossing, so in the same way I think that the souls of men, when they emerge from the turbulence of earthly things, enter the mansions that are above, as into a haven of salvation.

"For it came to pass, He says, that Lazarus died, and was carried by angels to Abraham's bosom: and the rich man also died, and was buried." Observe carefully the Saviour's words. For of the poor man, He says, that he was carried by angels to Abraham's bosom: but of the rich man there is nothing of the sort, but only that he died and was buried. For those who have hope towards God find in their departure from the world a deliverance from anguish and pain. And something like this Solomon also has taught us, saying, "In the sight of men they seemed to die, and their departure was considered an injury and their going from among us a breaking to pieces: but they are at peace, and their hope is full of immortality." For there is given unto them a measure of consolation commensurate with their labours: or even perhaps one which surpasses and exceeds their toils: for Christ has somewhere said, that "good measure, pressed down, and heaped up, and running over shall they give into your bosom." For like as ships that sail upon the sea stand the shock of savage waves, and struggle with the violence of mighty winds, but afterwards arriving at tranquil havens fit for their rest, cease there from tossing; so in like manner I think that the souls of men, when they emerge from the turbulence of earthly things, enter the mansions that are above, as into a haven of salvation.

Lazarus, He says, was carried by the holy angels to Abraham's bosom, but the rich man died and was buried. For this rich man who had shown himself harsh and unmerciful, separation from the body meant death. He was going from pleasure to torment, from glory to shame, from light to darkness. These were the things this rich man had to suffer, because he had been self-indulgent, tight-fisted, and unwilling to show mercy. And to torment him even more as he dwelt in Hades, he saw, it says, Lazarus in Abraham's bosom. He begged that Lazarus might be sent to drop a little water on his tongue, for he was being tormented, it says, as if in a fierce flame. And what reply does the patriarch Abraham give? "Son, you received your good things in your life, and Lazarus his evil things." You were captivated, He says, by these temporary things. You wore fine linen and purple. You were boastful and proud. All your time was spent in luxury. You sacrificed your wealth to your own appetite and to flatterers. But you never once thought of the sick and sorrowful. You had no compassion on Lazarus when you saw him lying at your gates. You saw this man suffering incurable misery and overwhelmed by unbearable griefs. Two afflictions possessed him at once, each worse than the other: the cruel pain of his sores and the lack of life's necessities. Even the animals comforted Lazarus because he was in pain—the dogs licked his sores—but you were more hard-hearted than the animals. "You have received your good things in your life, and Lazarus his evil. Now here he is comforted, and you are tormented." And, as sacred Scripture says, "they shall have judgment without mercy who have shown no mercy." You would have been a partner with Lazarus, and God would have given you a share of his consolation, if you had allowed him to share in your wealth. But you did not do this, and therefore you alone are tormented. For this is the fitting punishment of the unmerciful and of those whose hearts feel no sympathy for the sick.

"Lazarus then, He says, was carried by the holy angels unto Abraham's bosom: but the rich man died and was buried." For to that rich man who had shewn himself harsh and unmerciful the separation from the body was death. For he was going from pleasure to torment: from glory to shame: from light to darkness. Such were the things that the rich man must suffer, who had been voluptuous, and close-handed, and unready for mercy. And to torment him the more now that he dwells in Hades, he beheld, it says, Lazarus in the bosom of Abraham: and made supplication that he might be sent to drop a little water upon his tongue: for he was tormented, it says, as in a fierce flame. And what reply does the patriarch Abraham make? "Son, you received your good things in your life: and Lazarus his evil things." You were enamoured, He says, of these temporal things; you were clad in fine linen and purple IMPORTANT: NOTE4; you were boastful and haughty; all your time was spent in luxury; you offered up your wealth to your appetite and to flatterers; but you never once called to mind the sick and sorrowful: you had no compassion on Lazarus when you saw him thrown down at your portals. You beheld the man suffering incurable misery, and a prey to intolerable griefs: for two maladies at once possessed him, each worse than the other, the cruel pain of his ulcers, and the want of the necessaries of life. The very beasts soothed Lazarus, because he was in pain; "the dogs licked his sores," but you were more hard-hearted than the beasts. "You have received therefore, He says, your good things in your life, and Lazarus his evil: and now here he is comforted, and you are tormented;" and, as the sacred Scripture says, "they shall have judgment without mercy who have wrought no mercy." You would have been a partner with Lazarus, and a portion of his consolation would have been given you by God, if you had admitted him to be a partner of your wealth. But this you did not do, and therefore you alone are tormented: for such is the fitting punishment of the unmerciful, and of those whose mind feels no sympathy for the sick.

We should therefore make friends for ourselves through the unrighteous mammon. We should listen to Moses and the prophets calling us to mutual love and brotherly affection. We should not wait for any of those now in Hades to return here to tell us about the torments there. Sacred Scripture is necessarily true. We have heard that Christ shall sit upon the throne of His glory to judge the world in righteousness, and that He shall set the sheep on His right hand, but the goats on His left. And to those on His right hand He shall say, "Come, you blessed of My Father, inherit the kingdom prepared for you from before the foundations of the world, for I was hungry and you gave Me food, and thirsty and you gave Me drink. I was naked and you clothed Me, in prison and you came to Me." But upon those on the left hand He shall lay a heavy condemnation, saying, "Go to the eternal fire prepared for the devil and his angels." And the charge against them is that they have done the very opposite of what the saints were praised for. "For I was hungry and you gave Me nothing to eat, and thirsty and you gave Me nothing to drink, for inasmuch as you did it not to one of these little ones, you did it not to Me," He says.

Let us therefore make for ourselves friends of the unrighteous mammon: let us listen to Moses and the prophets calling us unto mutual love and brotherly affection: let us not wait for any of those now in Hades to return hither to tell us the torments there: the sacred Scripture is necessarily true: we have heard, that "Christ shall sit upon the throne of His glory to judge the world in righteousness, and that He shall set the sheep indeed on His right hand, but the goats on His left. And to those on His right hand He shall say, Come, you blessed of My Father, inherit the kingdom prepared for you from before the foundations of the world: for I was hungry, and you gave Me to eat; and thirsty also, and you gave Me to drink: I was naked, and you clothed Me; in prison, and you came unto Me." But upon those upon the left hand He shall lay a heavy condemnation, saying, "Go to the eternal fire prepared for the devil and his angels." And the charge against them is, that they have done the very opposite of that for which the saints were praised. "For I was hungry, and you gave Me not to eat; and thirsty, and you gave Me not to drink: for inasmuch as you did it not, He says, to one of these little ones, you did it not to Me."

But someone might object to this, saying that there are many kinds of good living, since virtue is, so to speak, varied and multifaceted. Why then, having left aside these other kinds, does He mention only love for the poor? We reply that this act is better than any other kind of good deed, because it produces in our souls a certain divine likeness that shapes us, so to speak, after God's image. For Christ Himself said, "Be merciful, just as your Father in heaven is merciful." The person who is quick to show mercy and is compassionate and kind is counted among the true worshippers, for it is written that "pure and undefiled religion before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world." And the wise Paul also wrote somewhere, "Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God." For He does not love the incense of the legal worship, but rather requires the pleasantness of the sweet spiritual fragrance. But the sweet spiritual fragrance to God is to show compassion to people and to maintain love toward them. Paul also advises us in this, saying, "Owe no one anything, except to love one another," and the daughter of love is compassion for poverty.

But to this perhaps some one will object, that there are many kinds of well living; for virtue is diversified, so to speak, and manifold: why therefore, having omitted those other kinds, does He make mention only of love to the poor? To this we reply, that the act is better than any other kind of well doing: for it works in our souls a certain divine likeness which moulds us, so to speak, after God's image. For Christ also has said, "Be you merciful, as your Father also in heaven is merciful," He who is quick to show mercy, and compassionate and kind, is ranked with the true worshippers; for it is written, that "a pure and unpolluted sacrifice to God the Father is this, to visit orphans and widows in their poverty, and that a man keep himself unspotted from the world." And the wise Paul also has somewhere written, "But alms and communication forget not: for with such sacrifices God is content." For He loves not the incense of the legal worship, but requires rather the pleasantness of the sweet spiritual savour. But the sweet spiritual savour unto God is to show pity unto men, and to maintain love towards them. This also Paul advises us, saying, "Owe no man anything, but that you love one another:" and the daughter of love is pity for poverty.

Come therefore, you who are rich, stop pursuing temporary pleasure. Be serious about the hope that lies before you. Clothe yourselves with mercy and kindness. Extend your hand to those in need. Give comfort to those in necessity. Consider the sorrows of those in extreme distress as if they were your own.

Come therefore, you rich, cease from transitory pleasure: be earnest after the hope that is set before you: clothe yourselves with mercy and kindness: hold out the hand to them that are in need: comfort those who are in necessity: count as your own the sorrows of those who are in extreme distress.

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It is impossible that offenses should not come.

17:1. It is impossible but that offences come.

What are the offences that Christ mentions as being certain to happen in every way? Offences are of two kinds: some are against the glory of the Supreme Being and attack That Substance which transcends all—at least in terms of the intent of those who devise them. Other offences occur from time to time against ourselves and go no further than injuring some of the brethren who share our faith. Whatever heresies have been invented, and every argument that opposes the truth, actually resist the glory of the supreme Godhead by leading those who are caught in them away from the correctness and precision of the sacred doctrines. Such were the offences about which the Saviour Himself said elsewhere, "Woe to the world because of offences! For it must be that offences come, but woe to that man by whom the offence comes." Offences of this kind, caused by unholy heretics, are not directed against a single individual but are aimed instead at the world—that is, at the inhabitants of the whole earth. The blessed Paul rebukes the inventors of such offences, saying, "But in thus sinning against the brethren, and wounding their weak conscience, you sin against Christ." So that such offences might not overcome the faithful, God spoke somewhere to those who are the ambassadors of the correct word of truth and skilled in teaching it, saying, "Go through My gates, and make a pathway for My people, and cast away the stones out of the way." And the Saviour has attached a severe penalty against those who lay such stumbling-blocks in men's road.

WHAT are the offences which Christ mentions as being in every way certain to happen? Offences then are of two kinds: for some are against the glory of the Supreme Being, and assail That Substance Which transcends all, as far at least as regards the purpose of the contrivers of them: while other offences happen from time to time against ourselves, and proceed no further than to the injury of some of the brethren, who are our partners in the faith. For whatever heresies have been invented, and every argument which opposes itself to the truth, resist really the glory of the supreme Godhead, by drawing away those who are caught therein from the uprightness and exactness of the sacred doctrines. And such wore the offences concerning which the Saviour Himself again somewhere said, "Woe to the world because of offences! for it must needs be that offences come: but woe to that man by whom the offence comes." For offences of this kind, caused I mean by unholy heretics, are not levelled against some single individual, but are aimed rather against the world, that is, against the inhabitants of the whole earth. And the inventors of such offences the blessed Paul rebukes, saying, "But in thus sinning against the brethren, and wounding their weak conscience, you sin against Christ." And that such offences might not prevail over the faithful, God somewhere spoke unto those who are the ambassadors of the upright word of truth, and skilful in teaching it, saying, "Go through My gates, and make a pathway for My people, and cast away the stones out of the way." And the Saviour has attached a bitter penalty against those who lay such stumbling-blocks in men's road.

Perhaps, however, these are not the offenses mentioned here, but rather those that very frequently happen between friends and brothers because of human weakness. The discussion that immediately follows these opening remarks, which speaks of our pardoning the brothers if they ever sin against us, leads us to understand that these were the offenses meant. And what are these offenses? Petty and irritating actions, I suppose: fits of anger, whether justified or without cause; insults; slanders very often; and other stumbling-blocks related and similar to these. Such things, He says, must necessarily happen. Is this then because God, who governs all things, forces people to commit them? Absolutely not, for nothing evil comes from Him—rather, He is the source of all virtue. Why then must they happen? Clearly because of our weakness, for "in many things we all stumble," as it is written. Nevertheless, He says, there will be woe to the person who lays the stumbling-blocks in the way, for He does not leave carelessness in these matters without rebuke, but restrains it instead by fear of punishment. Nevertheless, He commands us to bear with patience those who cause them.

Perhaps, however, these are not the offences here referred to, but those rather, which very frequently from human infirmity happen between friends and brethren: and the accompanying discourse which immediately follows these opening remarks, and which speaks of our pardoning the brethren in ease they ever sin against us, leads us to the idea that these were the offences meant. And what then are these offences? Mean and annoying actions, I suppose; fits of anger, whether on good grounds or without justification; insults; slanders very frequently; and other stumbling-blocks akin and similar to these. Such, He says, must needs come. Is this then because God, Who governs all, obliges men to their commission? Away with the thought: for from Him comes nothing that is evil, yes! rather He is the fountain of all virtue. Why then must they happen? Plainly because of our infirmity: "for in many things we all of us stumble," as it is written. Nevertheless there will be woe, He says, to the man who lays the stumblingblocks in the way: for He does not leave indifference in these things without rebuke, but restrains it rather by fear of punishment. Nevertheless He commands us to bear with patience those who occasion them.

If he sins against you seven times in the day.

17:4. If seven times in the day he sin against you.

For if, He says, the one who sins against you repents and acknowledges his fault, you shall forgive him—and not just once, but very many times. For we must not fall short in mutual love and neglect forbearance simply because someone is weak and sins repeatedly. Rather, we must imitate those whose work it is to heal our bodily illnesses, who do not treat a sick person just once or twice, but as often as he happens to fall ill. For let us remember that we too are subject to weaknesses and are overpowered by our passions. This being the case, we pray that those whose duty it is to rebuke us and who have the authority to punish us may show themselves kind and forgiving toward us. It is therefore our duty, having a common understanding of our mutual weaknesses, to bear one another's burdens, for in this way we shall fulfill the law of Christ. And observe also that in the Gospel according to Matthew, Peter asks the question, "How often shall my brother sin against me, and I forgive him?" And in response the Lord tells the apostles that even if he sins seven times in the day—that is, frequently—and each time acknowledges his fault, you shall forgive him.

For if, He says, he who sins against you repent and acknowledge his fault, you shall forgive him: and that not once only, but very many times. For we must not show ourselves deficient in mutual love, and neglect forbearance, because any one is weak, and again and again offends; but must rather imitate those whose business it is to heal our bodily maladies, and who do not tend a sick man once only or twice, but just as often as he chances to fall ill. For let us remember that we also are liable to infirmities, and overpowered by our passions: and such being the case, we pray that those whose duty it is to rebuke us, and who possess the authority to punish us, may show themselves kind to us and forgiving. It is our duty therefore, having a common feeling for our mutual infirmities, "to bear one another's burdens; for so we shall fulfil the law of Christ." And observe also, that in the Gospel according to Matthew, Peter makes the inquiry, "How oft shall my brother sin against me, and I forgive Him?" And thereupon the Lord tells the Apostles, 'that though he sin seven times in the day; that is, frequently, and shall as often acknowledge his fault, you shall forgive him.'

The Apostles said to the Lord, "Increase our faith."

17:5. The Apostles said to the Lord, Increase our faith.

What necessarily brings joy to the souls of the saints is not owning temporary and earthly goods, for these are corruptible and easily lost. Rather, it is possessing things that make those who receive them reverent and blessed—the spiritual graces that are God's gift. One of special value among these is faith, by which I mean having been brought to belief in Christ, the Savior of us all. Paul also recognized this as chief among all our blessings, for he said that "without faith it was impossible ever to have pleased God: for by it the elders obtained their testimony." Notice, then, how the holy apostles imitate the conduct of the saints of old. What do they ask of Christ? "Increase our faith." They do not ask for faith simply, lest you think they lack faith altogether. Rather, they ask Christ for an addition to their faith and to be strengthened in it. For faith partly depends on us and partly is the gift of divine grace. The beginning of it depends on us—that is, maintaining confidence and faith in God with all our power. But the confirmation and strength necessary for this come from divine grace. For this reason, because all things are possible with God, the Lord says that "all things are possible to him that believes." For the power that comes to us through faith is from God. Knowing this, the blessed Paul also says in the first Epistle to the Corinthians: "For to one is given through the Spirit the word of wisdom, and to another the word of knowledge according to the same Spirit, and to another faith in the same Spirit." You see that he has placed faith also in the list of spiritual graces. This is what the disciples requested to receive from the Savior, contributing also what was their part. And he granted it to them after the fulfillment of the dispensation, through the descent of the Holy Spirit upon them. For before the resurrection, their faith was so feeble that they were even liable to the charge of littleness of faith.

That which necessarily gives joy to the soul of the saints is not the possession of transitory and earthly goods; for they are corruptible, and easily lost; but of such rather as render those that receive them reverend and blessed, even the spiritual graces which are God's gift. And of these one of special value is faith, by which I mean the having been brought unto a belief in Christ, the Saviour of us all: which also Paul recognised as being the chief of all our blessings; for he said, that "without faith it was impossible ever to have pleased (God): for by it the elders obtained their testimony." Observe therefore the holy apostles emulating the conduct of the saints of old time. For what do they ask of Christ? "Increase our faith," They do not ask faith simply, lest you should imagine them to be without faith; but they rather ask of Christ an addition to their faith, and to be strengthened therein. For faith partly depends upon ourselves, and partly is the gift of the divine grace: for the commencement of it depends upon ourselves, and to maintain confidence and faith in God with all our power; but the confirmation and strength necessary for this comes from the divine grace: for which reason, because all things are possible with God, the Lord says, that "all things are possible to him that believes." For the power which comes unto us through faith is of God. And knowing this, the blessed Paul also says in the first Epistle to the Corinthians: "For to one is given through the Spirit the word of wisdom: and to another the word of knowledge according to the same Spirit: and to another faith in the same Spirit." You see that he has placed faith also in the catalogue of spiritual graces. And this the disciples requested they might receive of the Saviour, contributing also that which was of themselves: and He granted it unto them after the fulfilment of the dispensation, by the descent upon them of the Holy Spirit: for before the resurrection their faith was so feeble, that they were liable even to the charge of littleness of faith.

The Savior of all was once sailing with the holy apostles on the lake or sea of Tiberias, and he deliberately allowed himself to fall asleep. When a violent storm stirred up the water and raised a huge wave against the boat, they became very troubled, so much so that they woke the Lord from sleep, saying, "Master, save us, we are perishing." And he, it says, got up and rebuked the waves, and changed the fierce tempest into a calm. But he strongly criticized the holy apostles, saying, "Where is your faith?" For they should not have been troubled in any way when the Sovereign of the universe was present with them, before whom all his works tremble and shake. And if we must add another similar example, I will mention one. He commanded the holy apostles to get into the boat and go ahead of him to the opposite side of the lake, and they of course did so. And when they had rowed, it says, about thirty furlongs, they saw Jesus walking on the sea and were greatly terrified, thinking that they were seeing a ghost. But when he called out to them, saying, "It is I, do not be afraid," Peter said, "If it is you, command me to come to you on the water," and he said, "Come." And having jumped down from the ship, he began to walk toward him. But when, it says, he saw the wind and the wave, he became terrified, and beginning to sink, he cried out, "Lord, help me." And he saved him in his danger, but again rebuked him, saying, "O you of little faith, why did you doubt?" And it is well known that at the time of the passion, when the band of soldiers and wicked officers came to seize Jesus, they all forsook him and fled, and Peter also denied him, being terrified at a maidservant.

For the Saviour of all was sailing once, for instance, with the holy apostles upon the lake or sea of Tiberias, and purposely permitted Himself to fall asleep: and when a violent storm agitated the surge, and raised a mighty wave against the vessel, they were greatly troubled, so that they even roused the Lord from sleep, saying, "Master, save us, we perish." And He, it says, arose, and rebuked the waves, and changed the savageness of the tempest into a calm. But He greatly blamed the holy apostles, saying, "Where is your faith?" For they ought not to have been troubled in any respect whatsoever, when the Sovereign of the universe was present with them, at Whom all His works tremble and shake. And if we must add a further and similar example, I will mention one. He commanded the holy apostles to go on board the vessel, and precede Him unto the opposite side of the lake: and they of course did so. And when they had rowed, it says, about thirty furlongs, they see Jesus walking on the sea, and were greatly terrified, imagining that they saw a spectre. But when He called out unto them, saying, "It is I: be not afraid;" Peter said, "If it is You, bid me come unto You on the water: and He said, Come," And having leaped down from the ship, he began to walk unto Him. But when, it says, he saw the wind and the wave, he was terrified: and beginning to sink, he cried out, "Lord, help me:" and He saved him in his danger, but again rebuked him, saying, "O you of little faith, wherefore did you doubt?" And that at the season of the passion, when the band of soldiers, and wicked officers, came to seize Jesus, they all forsook Him and fled, and Peter also denied Him, being terrified at a maidservant, is well known.

You have seen the disciples while they still had only a little faith. Now marvel at them when they had received an increase of their faith from Christ, the Savior of us all. He commanded them not to leave Jerusalem, but to wait for the Father's promise, until they should be clothed with power from on high. But when the power from on high had descended upon them in the form of fiery tongues—that is, the grace which comes through the Holy Spirit—then indeed they became bold and courageous and fervent in the Spirit, so much so that they even despised death and counted as nothing the dangers threatened against them by unbelievers. Yes, and then too they became able to work miracles.

You have seen the disciples while still possessed of but little faith: now wonder at them when they had obtained an increase of their faith from Christ, the Saviour of us all. He commanded them "not to depart from Jerusalem, but to wait for the Father's promise," until they should be clothed with power from on high. But when the power from on high had descended upon them in the shape of fiery tongues, even the grace which is through the Holy Spirit, then indeed they became bold and manly and fervent in the Spirit, so as even to despise death, and to count as nothing the dangers with which they were threatened from unbelievers; yes, and then too they became able to work miracles.

That being confirmed in the faith is a great and special grace, the Lord shows by saying, "If you have faith as a grain of mustard seed, hot, that is, and fervent, you might have said to the sycamine tree, Be uprooted in the sea, and it would have obeyed you." For the one who trusts in Christ does not rely on his own strength, but rather attributes to Him the power to accomplish all things. From Him, then, admittedly comes the accomplishment of all good things in people's souls. Yet they must nevertheless prepare themselves to receive this great grace. For if the power of faith can remove what is fixed and rooted in the ground, one may say absolutely that there is nothing so immovable that faith cannot shake it, if its removal is needed. The earth was accordingly shaken when the apostles were praying, as the Acts of the Apostles records. And likewise, faith can stop things that are in motion, such as the rapid current of a flowing river and the ceaseless movement of the heavenly bodies. We must carefully notice this, however: that God does not create empty astonishment or pointless wonder, but that such things are far from the divine ousia, which is free from pride and boasting and altogether true, existing solely for the good and salvation of humanity. I say this so that no one may expect from sacred faith and divine power useless changes, such as alterations of the elements or the removal of mountains and plants, nor fall into impiety by supposing the word is untrue if these things do not happen, nor count faith weak if it cannot accomplish such things. Let the thing be useful for some real benefit, and the power will not be lacking.

But that to be confirmed in the faith is a great and special grace, the Lord shows by saying, "If you have faith as a grain of mustard seed, hot, that is, and fervent, you might have said to the sycamine tree, Be you uprooted in the sea, and it would have obeyed you." For he who confides in Christ trusts not to his own strength, but rather assigns to Him the power of performing all things. From Him then confessedly comes the accomplishment of all good things in men's souls: but they nevertheless must prepare themselves to receive this great grace. For if the power of faith remove that which is fixed and rooted in the ground, one may say absolutely that there is nothing so immovable as that faith cannot shake it, if its removal be required. The earth accordingly was shaken when the apostles were praying, as the Acts of the Apostles record: and so, on the other hand, faith stays those things which are in motion, as the rapid course of a running river, and the ceaseless way of the lights which move in heaven. This, however, we must carefully notice, that God does not excite an empty astonishment or vain wondering, but that such things are far from the divine Substance, Which is free from pride and boasting, and altogether true, for the solo good and safety of mankind. And this I say, that no one may expect from sacred faith and the divine power useless changes, for instance, of the elements, or the removal of mountains and plants; nor give way to impiety, as though the word were not true, if these things come not so to pass: nor again count faith weak, if it cannot accomplish such things. Let the thing be but useful for some real benefit, and the power will not be wanting.

But which of you having a servant plowing or feeding cattle.

17:7. But which of you having a servant ploughing or feeding cattle.

In the verses that come before this, the Lord has given us a long and important teaching to show us the paths that lead to honor, and to reveal the glories of a blameless life, so that by making progress in it and eagerly advancing toward whatever is admirable, we may reach "the prize of our high calling." But since the human mind by nature is always carried away toward vaingloriousness and is most easily afflicted by a tendency toward it, and since being distinguished before God for some of the noblest virtues often provides a pretext for this fault, and since it is a sin that is serious and hateful to God—for the serpent, the author of evil, sometimes leads people into such a state of mind that they perhaps imagine God even owes them the highest honors when their life is glorious and distinguished—to draw us away from such passions, He sets before us the meaning of the lessons which have just been read, teaching us through an example that the power of sovereign authority demands subjection from its slaves everywhere as something owed. For the lord, He says, will not acknowledge any gratitude to the slave, even if the slave does everything that is due according to what befits the condition of a slave.

In the verses which precede a long and important discourse has been addressed to us by the Lord, to show unto us the paths which lead unto honour, and to manifest the glories of the blameless life, that making progress therein, and advancing zealously unto whatsoever is admirable we may attain unto "the prize of our high calling." But since it is the nature of the mind of man ever to be carried away unto vaingloriousness, and to be afflicted most readily with a tendency thereto; and since a pretext for this fault is often given by the being distinguished before God for some of the noblest virtues; and since it is a sin grievous and hateful unto God:—-for the serpent, the author of evil, leads men sometimes into such a state of mind, as for them to imagine perhaps that God even owes them the highest honours, when their life is glorious and distinguished: —-to draw us away from such passions, He sets before us the purport of the lessons which have just been read, teaching us thereby, under the form of an example, that the might of sovereign authority demands everywhere of its slaves subjection as a debt. For the lord, He says, will not acknowledge any gratitude to the slave, even if all that is due be done by him, according to what becomes the condition of a slave.

Notice here that the disciples—indeed, all who are subject to the rule of Christ the Savior of us all—are urged to be diligent. But this is not as though they were doing Him a favor by their service, but rather as paying the debt of obedience that belongs to slaves. And in this way the destructive disease of vainglory is eliminated. For if you do what is your duty, why would you take pride in yourself? Do you not see that if you fail to pay your debt, there is danger, and that if you do pay it, no thanks are owed to you? That outstanding servant Paul, having learned and understood this truth well, says, "If I preach the gospel, I have no cause of boasting; for a necessity is laid upon me: but woe unto me if I preach not the gospel." And again, "I am a debtor," he says, "of the preaching of the doctrine, both to Greeks and barbarians, both to wise and foolish." So if you have done well, and have kept the divine commands, and have obeyed your Lord, do not demand honor from God as though it were owed to you, but rather approach Him asking for the gifts of His generosity. Remember that even among us, masters give no thanks when any of their slaves perform their assigned service, though often through their generosity they win the goodwill of their faithful servants, and thereby create in them a more eager readiness. In the same way God requires from us the service of slaves, exercising the right of His sovereign authority, but being good and generous, He also promises rewards to those who labor. And the greatness of His generosity far exceeds the labors of His subjects, as Paul will prove to you, writing, "The sufferings of the present season are not worthy to the glory about to be revealed upon us." Yes, though we are slaves, He calls us sons and crowns us with the honor that befits children. And notice that each person, having first attended to his own flesh, must then take charge of the good of others, for he "who cannot govern his own house well, how shall he take care of the church?"

Here observe, I pray, that the disciples, yes, all who are subject to the sceptre of Christ the Saviour of us all, are encouraged unto industry, but that, not as though they rendered unto Him their service as a favour, but as discharging the debt of obedience incumbent upon slaves. And hereby the accursed malady of vainglory is done away. For if you do that which is your due, why do you pride yourself? Do you not see that if you don't discharge your debt, there is danger: and that if you do discharge it, no gratitude is owed you? Which truth that admirable servant Paul having well learnt and understood, says, "If I preach the gospel, I have no cause of boasting; for a necessity is laid upon me: but woe unto me if I preach not the gospel." And again, "I am a debtor, he says, of the preaching of the doctrine, both to Greeks and barbarians, both to wise and foolish." If therefore you have done well, and have kept the divine commands, and have obeyed your Lord, ask not honour of God as your due, but rather draw near, supplicating for the gifts of His bounty. Bear in mind that also among us, masters acknowledge no gratitude when any of their slaves perform their appointed service, though often by their bounty they gain the goodwill of their faithful servants, and so beget in them a more ready alacrity. Similarly God demands of us the service of slaves, using the right of His sovereign authority: but as being good and bountiful. He promises also rewards to those who labour. And the greatness of His bounty far surpasses the labours of His subjects, as Paul shall prove unto you, writing, "The sufferings of the present season are not worthy to the glory about to be revealed upon us." Yes! though we are slaves, He calls us sons, and crowns us with the honour which becomes children. And observe that each one, having first attended to his own flesh, so must take charge of the good of others: for he "who cannot govern his own house well, how shall he take care of the church?"

Ten lepers met him.

17:12. Ten lepers met him.

Again the Savior shows us His glory, and by performing godlike miracles, He tries to bring senseless Israel to faith, even though they were stubborn and unbelieving. What argument will help them on the day of judgment for refusing to accept salvation through Christ? This is especially true since they themselves heard His words and were eyewitnesses of His incredible miracles. For this reason He said of them, "If I had not come and spoken to them, they would not have had sin." And again, "If I had not done among them the works which no other man did, they would not have had sin, but now they have both seen and hated both Me and My Father." The cleansing of the lepers, as I just said, was a clear demonstration of His miraculous power, because under the law of Moses they were shut out of the cities and villages as being impure.

Again the Saviour manifests unto us His glory, and by working godlike miracles, endeavours to win senseless Israel unto faith, obdurate though he was, and unbelieving. What argument then will avail him at the day of judgment for refusing to accept salvation through Christ? Especially when they themselves heard His words, and were eyewitnesses of His ineffable miracles? For which reason He said Himself of them, "If I had not come and spoken unto them, they had not had sin." And again, "If I had not done among them the works which no other man did, they had not had sin, but now they have both seen and hated both Me and My Father." The cleansing of the lepers, as I said just above, was a plain demonstration (of His miraculous power): for by the law of Moses they were shut out of the cities and villages, as being impure.

This, I suppose, will be enough for introductory remarks. When the lepers met the Savior, they earnestly begged Him to free them from their misery and called Him Master, that is, Teacher.

This then will suffice, I suppose, for introductory remarks. The lepers then having met the Saviour, earnestly besought Him to free them from their misery, and called Him Master, that is, Teacher.

No one pitied them while they suffered from this disease, but He who had appeared on earth for this very reason and had become man so that He might show pity to everyone was moved with compassion for them and had mercy on them.

No one pitied them when suffering this malady: but He Who had appeared on earth for this very reason, and had become man that He might show pity unto all, He was moved with compassion for them, and had mercy upon them.

He said to them, "Go and show yourselves to the priests."

17:14. He said unto them, Go and show yourselves unto the priests.

And why did He not simply say, "I will, be cleansed," as He did in the case of another leper? Instead, He commanded them to show themselves to the priests. This was because the law gave instructions to this effect for those who were delivered from leprosy: it commanded them to show themselves to the priests and to offer a sacrifice for their cleansing. He commanded them to go, therefore, as people already healed, so that they might bear witness to the priests—who were the rulers of the Jews and always envious of His glory—that wonderfully and beyond their expectation, they had been delivered from their affliction by Christ's willing that they should be healed. He did not heal them first, but sent them to the priests, because the priests knew the signs of leprosy and of its healing. He sent them to the priests, and along with them He sent the healing as well. What the law of leprosy was, what the rules for its purification were, and what the meaning of each particular commanded by the law was, we have described more fully at the beginning of our Savior's miracles as recorded by Luke, and referring those who are eager to learn to that discussion, let us now proceed to what follows. The nine, being Jews, fell into a thankless forgetfulness and did not return to give glory to God. By this He shows that Israel was hard of heart and utterly unthankful. But the stranger—for as a Samaritan he was of foreign race, having been brought there from Assyria (for the phrase is not without meaning, "in the middle of Samaria and Galilee")—returned with a loud voice to glorify God. This shows, therefore, that the Samaritans were grateful, but that the Jews, even when they received benefits, were ungrateful.

And why did He not rather say, "I will, be you cleansed;" as he did in the case of another leper: but commanded them rather to show themselves unto the priests? It was because the law gave directions to this effect to those who were delivered from leprosy: for it commanded them to show themselves to the priests, and to offer a sacrifice for their cleansing. He commanded them therefore to go, as being already healed, and, that they might, so to speak, bear witness to the priests, as the rulers of the Jews, and ever envious of His glory, that wonderfully, and beyond their hope, they had been delivered from their misfortune by Christ's willing that they should be healed. He did not heal them first, but sent them to the priests, because the priests knew the marks of leprosy, and of its being healed. He sent them to the priests, and with them He sent also the healing. What however was the law of leprosy, and what the rules for its purification, and what the meaning of each of the particulars commanded by the law, we have more fully described at the commencement of our Saviour's miracles as recorded by Luke, and referring thither such as are anxious for learning, let us now proceed to what follows. The nine then, as being Jews, falling into a thankless forgetfulness, did not return to give glory to God: by which He shows that Israel was hard of heart, and utterly unthankful: but the stranger,—-for as being a Samaritan he was of foreign race, having been brought thither from Assyria: for the phrase is not without meaning, "in the middle of Samaria and Galilee:" —-returned with a loud voice to glorify God. It shows therefore that the Samaritans were grateful, but that the Jews, even when benefited, were ungrateful.

When the Pharisees asked Him when the kingdom of God would come, He answered them, "The kingdom of God does not come with careful observation; nor will people say, 'Look, here it is!' or 'Look, there it is!' For behold, the kingdom of God is within you." Then He said to the disciples, "The time will come when you will long to see one of the days of the Son of Man, but you will not see it. If people tell you, 'Look, here!' or 'Look, there!' do not go out or run after them. For just as lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in His day. But first He must suffer many things and be rejected by this generation. Just as it was in the days of Noah, so will it be in the days of the Son of Man. People were eating and drinking, marrying and being given in marriage, up until the day Noah entered the ark; then the flood came and destroyed them all. It was the same in the days of Lot: people were eating and drinking, buying and selling, planting and building. But on the day Lot left Sodom, fire and sulfur rained down from heaven and destroyed them all. It will be just like this on the day the Son of Man is revealed."

17:20-30. And having been asked by the Pharisees when the kingdom of God comes, He answered and said unto them, The kingdom of God comes not by watchings; neither shall they say, Lo! here, or Lo! there: for behold! the kingdom of God is within you. And He said unto the disciples, The days will come, when you shall desire to see one of the days of the Son of man, and shall not see it. And if they shall say unto you, Lo! here, or Lo! there, go you not, neither run thither. For as the lightning that lightens from under heaven gives light to that which is under heaven, so shall the Son of man be in His day. But first He must suffer many things, and be rejected by this generation. And as it was in the days of Noah, so shall it also be in the days of the Son of man. They were eating, and drinking, and were taking wives, and being made the wives of men, until the day that Noah entered into the ark; and the flood came, and destroyed them all. Likewise also as it was in the days of Lot: they were eating and drinking; they were buying and selling; they were planting, were building: but on the day that Lot went out of Sodom, there rained fire and brimstone from heaven, and destroyed them all. So shall it be in the day when the Son of man is revealed.

Again the Pharisee is fighting against God and doesn't realize that he is kicking against the pricks. While pretending to be eager to learn, he mocks divine mysteries so holy that "the angels desire to look into them," as the blessed Peter said. This is why "blindness in part has happened to Israel," and darkness has blinded their eyes. Anyone can learn from what has just been read to us that they were dark and blind, often making the mystery of Christ an occasion for ridicule. They came near and asked Him, "When will the kingdom of God come?" Control your pride, foolish Pharisee! Stop this mockery that brings heavy and unavoidable guilt upon you. For Scripture says that whoever does not believe the Son is already condemned, because he has not believed in the Name of the Son of God. The divine Moses showed beforehand through type and shadow that the Word is the world's way and door of salvation—that though He is God, He appeared in human form and endured the death of the flesh for the sake of the whole earth. The declarations of the holy prophets also agree with what Moses said. They foretold that He would come at the proper time in a form like ours. And this actually happened: He was revealed to those on earth, having assumed the form of a slave. Yet even so He kept His natural lordship, power, and glory befitting God, as the splendor of the works He performed proves. But you did not believe in Him. You did not accept justification through Him because you were stubborn and proud. And after all this you ask, "When shall the kingdom of God come?"

AGAIN is the Pharisee fighting against God, nor feels that he is kicking against the pricks: for while assuming the appearance of being anxious to learn, he makes a mock at divine mysteries so holy, that "the angels desire to look into them," according to the word of the blessed Peter. For this reason "blindness in part has happened unto Israel," and darkness has blinded their eyes. For that they were dark and blind, so as even often to make the mystery of Christ an occasion of ridicule, any one may learn from what has now been read to us. For they drew near asking Him, and saying, "When will the kingdom of God come?" Moderate your pride, O foolish Pharisee: desist from a mockery that exposes you to heavy and inevitable guilt. "For he, it says, that does not believe the Son, is condemned already, because he has not believed in the Name of the Son of God." For the divine Moses showed before by type and shadow that the Word is the world's way and door of salvation, in that though He is God, He appeared in human form, and endured the death of the flesh for the sake of the whole earth. And the declarations also of the holy prophets agree with what was said by Moses. For they foretold that He would come in due time in form like unto us. And this also came to pass: for He was manifested to those upon earth, having assumed the form of a slave; but even so He retained His natural lordship, and power, and glory such as befits God, as is proved by the splendour of the works He wrought. But you did not believe in Him: you did not accept justification by His means, in that you were obdurate and proud. And after this you ask, "When the kingdom of God shall come?"

As I said, he mocks a mystery that is truly holy and worthy of admiration. Because the Savior of all spoke from time to time in His public teaching about the kingdom of God, these miserable men—in contempt of Him, or perhaps even thinking that by their malice they could trap Him so that He would have to endure death on the cross—ask mockingly, "When will the kingdom of God come?" They are saying, in effect, that before this kingdom You talk about arrives, the cross and death will seize You. So how does Christ reply? Once again He shows His patience and incomparable love for humanity, for "being reviled, He does not revile back: suffering, He does not threaten." He does not harshly rebuke them, nor does He refuse to answer their question because of their wickedness. Instead, He says only what benefits all people: "the kingdom of God comes not by watchings: for behold! the kingdom of God is within you." He is saying, Do not ask about the times when the season of the kingdom of heaven will arise and come again. Instead, be diligent so that you may be found worthy of it, for "it is within you"—that is, it depends on your own wills and is in your own power, whether or not you receive it. For every person who has been justified through faith in Christ and is adorned with all virtue is counted worthy of the kingdom of heaven.

As I said therefore, he mocks at a mystery thus truly holy and worthy of admiration. For because the Saviour of all in His public discourses spoke from time to time of the kingdom of God, therefore these miserable men, in contempt of Him,—-or perhaps even having it in their mind that being entrapped by their malice, He will have to endure the death upon the cross,—-ask in mockery, "When the kingdom of God will come;" as much as to say, that before this kingdom which You talk about, the cross and death will seize You. What therefore does Christ reply? Again He displays His long-suffering and incomparable love unto man: for "being reviled, He does not revile back: suffering, He does not threaten." He does not therefore harshly chide them, nor yet because of their wickedness does He deign to give them an answer to their question, but says that only which is for the benefit of all men, that "the kingdom of God comes not by watchings: for behold! the kingdom of God is within you." For ask not, He says, about the times in which the season of the kingdom of heaven shall again arise and come: but rather be in earnest, that you may be found worthy of it, for "it is within you," that is, it depends upon your own wills, and is in your own power, whether or not you receive it. For every man who has attained to justification by means of faith in Christ, and is adorned by all virtue, is counted worthy of the kingdom of heaven s.

Having made this clear to everyone, He now turns His words to the holy disciples. As His true companions, He tells them, "The days will come when you shall desire to see one of the days of the Son of man, and shall not see it." Is the Lord then trying to make His disciples cowardly by speaking this way? Is He weakening them in advance and destroying their courage to endure the persecutions and temptations they will have to face? This is not His meaning—quite the opposite. He wants them prepared for everything that can trouble people and ready to endure patiently, so that by being tested and approved, they may enter the kingdom of God. He warns them ahead of time that before His coming from heaven at the end of the world, tribulation and persecution will come first. They will wish to see one of the days of the Son of man—that is, a day like those when they were still traveling with Christ and talking with Him. And yet even then the Jews were guilty of considerable violence against Him. They stoned Him with stones, they persecuted Him not just once but many times, they led Him to the edge of the hill to throw Him down from the cliff, they harassed Him with insults and false accusations, and there was no kind of wickedness the Jews did not practice against Him. How then could He say the disciples would desire to see one of His days? It was because, compared to greater evils, lesser ones become, so to speak, desirable.

Having therefore made this plain to all men, He now transfers His words to the holy disciples, to whom as His true companions He says, "The days will come when you shall desire to see one of the days of the Son of man, and shall not see it." Is the Lord then in so speaking working cowardice in His disciples? Does He enervate them beforehand, and make them without heart for the endurance of those persecutions and temptations which they would have to bear? This is not His meaning, but the contrary: for He would have them prepared for all that can grieve men, and ready to endure patiently, that so being approved, they may enter the kingdom of God. He forewarns them therefore that before His advent from heaven, at the consummation of the world, tribulation and persecution will precede Him, so that they will wish to see one of the days of the Son of man; that is, one such as those when they were still going about with Christ, and conversing with Him. And yet the Jews even then were guilty of no little violence against Him. They stoned Him with stones: they persecuted Him not once only, but oftentimes: they led Him to the brow of the hill, that they might throw Him down from the precipice: they vexed Him with reproaches and calumnies, and there was no form of wickedness which the Jews did not practise against Him. How then did He say that the disciples would desire to sec one of His days? It was because, by comparison with the greater evils, the less are, so to speak, desirable.

But that He will descend from heaven in the latter times of the world, not obscurely or secretly, but with godlike glory, and as "dwelling in the light which no man can approach unto," He declared, saying that His coming will be like the lightning. He was indeed born in the flesh of a woman to fulfill the dispensation for our sakes, and for this reason He emptied Himself and made Himself poor, and no longer showed Himself in the glory of the Godhead, for the season itself and the necessity of the dispensation called Him to this humiliation. But after the resurrection from the dead, having ascended to heaven and sat down with God the Father, He will descend again, not with His glory withdrawn or in the meanness of human nature, but in the majesty of the Father, with the companies of angels guarding Him and standing before Him as God and Lord of all. He will therefore come like the lightning, and not secretly.

But that He will descend from heaven in the latter times of the world, not obscurely nor secretly, but with godlike glory, and as "dwelling in the light which no man can approach unto," He declared, saying, that His coming shall he as the lightning. He was born indeed in the flesh of a woman, to fulfil the dispensation for our sakes, and for this reason He emptied Himself, and made Himself poor, and no longer showed Himself in the glory of the Godhead: for the season itself, and the necessity of the dispensation, summoned Him to this humiliation. But after the resurrection from the dead, having ascended to heaven, and sat down with God the Father, He shall descend again, not with His glory withdrawn, nor in the meanness of human nature, but in the majesty of the Father, with the companies of the angels guarding Him, and standing; before Him as God and Lord of all. He shall come therefore as the lightning, and not secretly.

Nor should we believe anyone saying, "Look! Christ is here," or "Look! He is there." But first He must suffer many things and be rejected by this generation. He cuts away another expectation from the hearts of the disciples, for they supposed that when He had traveled throughout Judea and afterward been in Jerusalem, He would immediately reveal the kingdom of God. They even approached Him and said, "Lord, will You at this time restore the kingdom to Israel?" Indeed, even the mother of Zebedee's sons, expecting that this would happen, came to Him and said, "Lord, say that my two sons shall sit, one on Your right hand and the other on Your left, in Your kingdom." So that they might know that He was about to first undergo His saving passion, and to abolish death by the death of His flesh, and put away the sin of the world, and bring to nothing the ruler of this world, and so to ascend to the Father, and in due time to appear to "judge the world in righteousness," He says that "He must first suffer many things."

Nor must we believe any one saying, "Lo! Christ is here, or lo! He is there. But first He must suffer many things, and be rejected by this generation," He cuts away another expectation from the heart of the disciples: for they supposed, that when He had gone round about Judaea, and afterwards been in Jerusalem, that He would immediately manifest the kingdom of God. They even drew near to Him and said, "Lord, will You at this time restore the kingdom to Israel?" Yes, even the mother of Zebedee's sons, expecting that this would be the case, drew near and said, "Lord, say that my two sons shall sit, the one on Your right hand, and the other on Your left, in Your kingdom." That they might know therefore that He was about first to undergo His saving passion, and to abolish death by the death of His flesh, and put away the sin of the world, and bring to nought the ruler of this world, and so to ascend unto the Father, and in due time to appear to "judge the world in righteousness," He says, that "He must first suffer many things."

And to show that He will appear unexpectedly, with no one knowing it, and that the end of the world will come, He says that the end will be "as it was in the days of Noah and Lot. For they were eating and drinking, taking wives and being given in marriage, selling and buying, and building; but the coming of the waters destroyed the one group, while the others became the prey and food of brimstone and fire." What then does this mean? That He requires us to be always watchful and ready to make our defense before the tribunal of God. For as Paul says, "We are all going to be revealed before the judgment-seat of Christ, so that each person may receive a retribution for the things done in the body, according to what he has done, whether good or bad." "Then He will set the sheep on His right hand and the goats on His left, and He will say to the sheep, Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." But upon the goats He will pronounce a terrible sentence, for He will send them to the flame that will never be quenched.

And to show that He will appear unexpectedly, and with no man knowing it, and the end of the world come, He says, that the end shall be "as it was in the days of Noah and Lot. For they were eating, He says, and drinking: and were taking wives, and being made the wives of men: they were selling and buying, and building; but the coming of the waters destroyed the one, while the others were the prey and food of brimstone and fire." What therefore is signified by this? That He requires us to be always watchful, and ready to make our defence before the tribunal of God. For as Paul says, "We are all about to be revealed before the judgment-seat of Christ, that every man may receive a retribution for the things that are by the body, according to that he has done, whether good or bad." "Then shall He set the sheep on His right hand, and the goats on His left: and He shall say unto the sheep, Come, you blessed of My Father, inherit the kingdom prepared for you from the foundations of the world." But upon the goats He will utter a terrible sentence; for He will send them to the flame that shall never be appeased.

If you want to be considered worthy of the kingdom of God, O Pharisee, become one of the sheep. Offer to Christ the fruit of faith in Him and the praise that comes from holy living—the kind taught in the Gospel. But if you remain a goat, meaning someone unfruitful and lacking both faith and good works, why are you asking when the kingdom of God will come? It does not concern you. Instead, fear the torment that is decreed against the unbelieving and the unquenchable flame appointed for those who sin against Christ, through Whom and with Whom praise and dominion belong to God the Father, with the Holy Spirit, forever and ever, Amen.

If therefore, O Pharisee, you desire to be accounted worthy of the kingdom of God, become one of the sheep. Offer unto Christ the fruit of faith in Him, and the praise of holy conduct, even that which is by the Gospel. But if you continue to be a goat, that is, one unfruitful, and destitute both of faith and good works, why do you enquire when the kingdom of God will come? For it does not concern you. Fear rather because of the torment which is decreed against the unbelieving, and the unappeasable flame appointed for those who sin against Christ: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

In that day, whoever is on the housetop with his belongings in the house must not go down to take them away, and whoever is in the field must likewise not turn back. Remember Lot's wife. Whoever seeks to save his life will lose it, and whoever loses it will save it alive. I tell you, on that night there will be two men in one bed: one will be taken and the other left. Two women will be grinding at a mill together: one will be taken and the other left. And they answered and said to Him, "Where, Lord?" And He said to them, "Where the body is, there the eagles will also be gathered."

17:31-37. In that day, he who is upon the housetop, and his goods in the house, let him not go down to carry them away: and he who is in the field, let him in like manner not return back. Remember Lot's wife. Whosoever shall seek to save his life shall lose it: and whosoever shall lose it, shall save it alive. 1 tell you, in that night there shall be two men in one bed: the one shall be taken, and the other left. Two women shall be grinding at a mill together; the one shall be taken, and the other left. And they answer and say unto Him, Where, Lord? And He said unto them, Where the body is, there will also the eagles be gathered.

Scripture has said somewhere, "Prepare your works for your departure, and make yourself ready for the field." By our departure I understand our going from this world and our removal from here. This time must necessarily come to everyone, for as the Psalmist says, "What man is there that shall live and not see death, and that can save his soul from the hand of hell?" For human nature was condemned in Adam and fell into corruption because he foolishly transgressed the commandment given to him. But those who are careless and contemptuous lead a shameful and pleasure-loving life, not even allowing into their minds the thought of the world to come and the hope prepared for the saints, nor feeling any alarm at the torment appointed for those who love sin. But those who embrace a virtuous life rejoice in labors for the sake of righteousness, bidding farewell, so to speak, to the desire for earthly things and paying only slight attention to the vain turmoil of the world.

THE sacred Scripture has some where said, "Prepare your works for your departure, and make yourself ready for the field." Now by our departure I imagine is meant our going from this world, and removal hence. For this time must of course overtake every one: for, as the Psalmist says, "What man is there that shall live and not see death, and that can save his soul from the hand of hell?" For the nature of man was condemned in Adam, and fell away unto corruption, because he foolishly transgressed the commandment given him. But those who are careless and contemptuous, lead a shameful and pleasure-loving life, not even perhaps admitting into their mind the thought of the world to come, and the hope prepared for the saints, nor feeling moreover any alarm at the torment that is appointed for those who love sin. But those who embrace a virtuous life rejoice in labours for probity's sake, bidding, so to speak, farewell to the desire after earthly things, and paying but slight attention to the vain turmoil of the world.

To hold fast to such an excellent purpose with corresponding earnestness, the Savior commands us in these words: "In that day he who is upon the housetop, and his goods in the house, let him not go down to carry them away, and he who is in the field, let him likewise not return back." He was speaking of the last day—that is, the end of this world. For He said it would be as it was in the days of Noah and Lot: they were eating and drinking, taking wives and being given in marriage, until the flood came, and fire descended upon Sodom and destroyed them all. So it will be in the day when the Son of Man is revealed. To prepare them for remembering the last day and the final time, He commands them to disregard all earthly and temporary matters and focus on one end alone: the duty of each person to save his soul. "Therefore," He says, "he who is upon the housetop, let him not go down to the house to carry away his goods." By these words He clearly means the person who lives at ease, enjoying wealth and worldly glory, for those who stand upon housetops are always conspicuous to those around the house. So if anyone is in this condition, He says, let him at that time pay no attention to the goods stored up in his house. For such things will then be useless and of no advantage to him. As it is written, "Treasures do not profit the wicked, but righteousness delivers from death."

To a purpose thus excellent, and a proportionate earnestness the Saviour bids us hold fast, thus saying; "In that day he who is upon the housetop, and his goods in the house, let him not go down to carry them away: and he who is in the field, let him in like manner not return back." He was speaking of the last day, that is, of the end of this world; for as it was, He said, in the days of Noah and Lot: they were eating, and drinking, and were taking wives, and being made the wives of men, until the flood came; and upon Sodom fire descended, and destroyed them all: so shall it be in the day when the Son of man is revealed." Strengthening them therefore for the remembrance of the last day, and the final time, He commands them to disregard all earthly and temporal matters, and look only unto one end, the duty namely of every one saving his soul. "He therefore, He says, that is upon the housetop, let him not go down to the house to carry away his goods." And in these words He apparently means the man who is at ease, living in wealth and worldly glory: for always those that stand upon the housetops are conspicuous in the eyes of them who are round about the house. If therefore, He says, there be any one in this condition, let him at that time make no account of the goods stored up in his house. For vain henceforth are such things, and unavailing to his advantage. For, as it is written, "Treasures profit not the wicked: but righteousness delivers from death."

But even "if any one be, He says, in the field, in like manner let him not return back." This means that if anyone is found devoted to hard work and occupied in labors, earnestly desiring spiritual fruitfulness and gathering the rewards of virtuous effort, let him hold firmly to this diligence: "let him not return back." For, as Christ Himself has said elsewhere, "No man that puts his hand to the plough, and turns back, is fit also for the kingdom of heaven." For it is our duty to maintain our religious efforts without wavering, and to persevere in them with unwavering determination, so that we do not suffer the same fate as the woman at Sodom. Taking her as an example, He says, "Remember Lot's wife." For when she had been rescued from Sodom, but afterward wanted to return, she became a pillar of salt—that is, she became foolish and stone-like.

But even "if any one be, He says, in the field, in like manner let him not return back." That is, if any one be found devoted to industry, and occupied in labours, earnestly desirous of spiritual fruitfulness, and gathering the wages of virtuous toil, let him hold firmly to this diligence: "let him not return back:" for, as Christ Himself again has somewhere said, "No man that puts his hand to the plough, and turns back, is fit also for the kingdom of heaven." For it is our duty to maintain our religious exertions without wavering, and to persevere in them with undaunted wills, lest we suffer some such fate as befell the woman at Sodom, taking whom as an example, He says, "Remember Lot's wife," For when she had been rescued from Sodom, but would afterwards have returned, she became a pillar of salt, became, that is, foolish and stone-like.

On that day therefore, He says, and at that time, both those who are accustomed to live in luxury must completely give up such pride and willingly work hard, so that they may save themselves; and in the same way those who are hardworking and value productive effort must courageously hold to the goal that has been set before them. "For whoever shall seek to save his life shall lose it, and whoever shall lose it shall save it alive."

On that day therefore, He says, and at that time, both those who are accustomed to live in luxury must entirely abstain from such pride, and readily labour, in order that they may save themselves: and in like manner those who are industrious, and honour useful exertion, must bravely hold to the mark that has been set before them. "For whosoever shall seek to save his life shall lose it: and whosoever shall lose it, shall save it alive."

But the way in which a man loses his life that he may save it, and how he who imagines that he is saving loses it, Paul clearly shows where he says of the saints, "They that are Jesus Christ's have crucified the flesh, with its affections and lusts." For those who have really become true followers of Christ our common Savior, crucify their flesh and put it to death by being constantly engaged in labors and struggles for piety, and by mortifying its natural desire. For it is written, "Mortify your members that are upon earth: fornication, uncleanness, passion, evil lust, and covetousness." But those who love a voluptuous course of life probably imagine that they are gaining their soul by living in pleasure and effeminacy, whereas they certainly lose it. "For he that sows," it says, "to the flesh, shall of the flesh reap corruption."

But the way in which a man loses his life that he may save it, and how he who imagines that he is saving loses it, Paul clearly shows, where he says of the saints, "They that are Jesus Christ's have crucified the flesh, with its affections and lusts." For those who have really become true [followers] of Christ our common Saviour, crucify their flesh, and put it to death, by being constantly engaged in labours and struggles unto piety, and by mortifying its natural desire. For it is written, "Mortify your members that are upon earth; fornication, uncleanness, passion, evil lust, and covetousness." But those who love a voluptuous course of life, imagine probably that they are gaining their soul by living in pleasure and effeminacy: whereas certainly they lose it. "For he that sows, it says, to the flesh, shall of the flesh reap corruption."

But on the other hand, whoever loses his life will certainly save it. The blessed martyrs did this by enduring struggles even to the point of shedding their blood and losing their lives, and placing as their crown on their heads their true love for Christ. But those who, through weakness of resolve and mind, denied the faith and fled from the present death of the flesh became their own murderers, for they will go down into hell to suffer the penalties of their wicked cowardice. For the Judge will descend from heaven, and those who have loved Him with all their heart and earnestly practiced complete virtuousness of life He will call, saying, "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundations of the world." But those who have led careless and dissolute lives and have not maintained the glory of faith in Him, on them He will pass a severe and overwhelming sentence, saying to them, "Depart, you cursed, into everlasting fire."

But on the other hand, whosoever loses his life shall of a certainty save it. This the blessed martyrs did, enduring conflicts even unto blood and life, and placing on their heads as their crown their true love unto Christ. But those who, from weakness of resolution and mind, denied the faith, and fled from the present death of the flesh, became their own murderers: for they will go down into hell to suffer the penalties of their wicked cowardice. For the Judge shall descend from heaven: and those who with all their heart have loved Him, and earnestly practised entire virtuousness of life, He will call, saying, "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundations of the world." But those who have led careless and dissolute lives, nor maintained the glory of faith in Him, on them will He pass a severe and overwhelming sentence, saying unto them, "Depart, you cursed, into everlasting fire."

This He teaches us by saying, "In that night there shall be two men in one bed: one shall be taken, and one shall be left. Two women shall be grinding at a mill together, the one shall be taken, and the other left." Now by the two who are in one bed, He seems to indicate those who live in comfort and prosperity, and are equal to one another in their possession of worldly wealth, for the bed symbolizes rest. "But one of them," He says, "shall be taken, and one shall be left." How, or in what way? It is because not all those who possess wealth and ease in this world are wicked and heartless. For what if a man is rich, but also gentle and compassionate, and not lacking in concern for the poor; if he is ready to share his wealth with others, and pleasant in manner; completely generous and self-controlled; upright in the faith, and zealous for godliness; if too, according to the Savior's words, he has made friends for himself by his use of unrighteous wealth, this man is taken. But the other, who was not of this character, shall be left.

This He teaches us by saying, "In that night there shall be two men in one bed: one shall be taken, and one shall be left. Two women shall be grinding at a mill together, the one shall be taken, and the other left." Now by the two who are in one bed, He seems to hint at those who live in rest and plenty, and are equal to one another, as far as regards their being possessed of worldly affluence: for the bed is the symbol of rest. "But one of them, He says, shall be taken, and one shall be left." How, or in what manner? It is because not all those who are possessed of wealth and ease in this world are wicked and merciless. For what if a man be rich, but be gentle and merciful, and not destitute of the praise of compassion upon the poor; if he be ready to share his wealth with others, and affable of address; thoroughly liberal and sober-minded; upright in the faith, and of an urgent zeal for piety; if too, according to the Saviour's expression, he have made for himself friends by his use of the unrighteous mammon, this man is taken: but the other, who was not thus minded, shall be left.

Two women, He says, will be grinding at a mill; one will be taken and the other left. By these He seems to mean those who live in poverty and hard work. Yet even among them, He says, there is a great difference. For some have endured the hardship of poverty courageously, holding fast to a sober and virtuous way of life, while others have been of a different character—crafty in every wicked practice and inventors of all kinds of wickedness. Therefore, even in their case there will be a complete and thorough examination of their conduct, and the one who is good will be taken, while the one who is not will be left.

"Two women, He says, shall be grinding at a mill; the one shall be taken, and the other left." And by these again He seems to mean such as live in poverty and labour: but even in these, He says, there is a certain vast difference. For some have borne the burden of poverty manfully, honouring a sober and virtuous course of life: while others have been of a different character, crafty for every wicked practice, and the contrivers of all baseness. There will be therefore even in their case a full and exact investigation of their manners, and he that is good will be taken, and he that is not so will be left.

As Christ, our common Savior, had used the expression "shall be taken," the disciples usefully and necessarily ask, "Where, Lord?" And He said to them, "Where the body is, there will also the eagles be gathered." And what does this mean? By using a common and very plain fact, He hints at a great and profound mystery. And what is this? That He shall descend from heaven "to judge the world in righteousness." But, as He Himself says, "He will send His angels, and they shall choose the righteous and the holy from among the sinners, and bring them near to Him," but those others they will leave on earth, as doomed to torment and condemned to the punishment which is by fire.

As Christ however, our common Saviour, had used the expression "shall be taken," the disciples usefully and necessarily ask, "Whither, Lord? And He said unto them, Where the body is, there will also the eagles be gathered." And what does this mean? By the use of a common and very plain fact, He hints at a great and profound mystery. And what is this? That He shall descend from heaven "to judge the world in righteousness." But, as He Himself says, "He will send His angels, and they shall choose the righteous and the holy from among the sinners, and bring them near unto Him:" but those others they will leave on earth, as doomed to torment and condemned to the punishment which is by fire.

The very wise Paul also declares something similar when he writes, "For I tell you that we who are still alive will not arrive before those who have died. Suddenly, in the twinkling of an eye, at the last trumpet. For it will sound, and the dead in Christ will rise incorruptible, and we who are still alive will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord."

Something to this effect the very wise Paul also declares, where he writes, "For I say unto you, that we who are left alive shall not arrive before those who have slept. Suddenly, in the twinkling of an eye, at the last trump. For it shall sound, and the dead in Christ shall rise incorruptible: and we who are left alive shall be caught up together with them in the clouds to meet the Lord in the air; and so shall we ever be with the Lord."

Just as carnivorous birds gather when a dead body is exposed, so when the Son of Man appears, the eagles—those who fly high and rise above earthly and worldly things—will certainly hasten to Him.

Just therefore, He says, as when a dead corpse is exposed, carnivorous birds assemble unto it; so when the Son of man shall appeal', then certainly shall the eagles, even those who fly aloft, and rise superior to earthly and worldly things, hasten to Him.

He calls the time of judgment "night" because, as I understand it, His coming will be unknown and unexpected. For we also recall one of the holy prophets crying out to those who love sin, saying, "Woe to those who desire the day of the Lord! What will the day of the Lord be to you? It is darkness and not light, and thick darkness that has no brightness in it." And again, Christ Himself said somewhere to the holy apostles: "I must work the works of Him who sent Me while it is day: the night comes, when no one can work." And one of the holy apostles also wrote, "The day of the Lord comes as a thief," that is, without being known beforehand.

And He calls the time of judgment night, because, as I imagine, of His advent being unknown and unexpected. For we remember also one of the holy prophets crying out to them who love sin, and saying, "Woe unto them that desire the day of the Lord! What will the day of the Lord be unto you? and it is darkness and not light; and thick darkness that has no brightness in it." And again, Christ Himself has somewhere said to the holy apostles: " I must work the works of Him That sent Me while it is day: the night comes, when no man can work." And one also of the holy apostles wrote, "The day of the Lord comes as a thief," that is, without being foreknown.

So that Christ may take us, let us abandon all earthly worries and devote ourselves to every kind of good work. For in this way He will accept us, make us His own, and crown us with honors from on high: through Whom and with Whom, to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.

In order therefore that we may be taken by Christ, let us abandon all earthly anxieties, and devote ourselves to every kind of good work. For so will He accept us, and make us His own, and crown us with honours from on high: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

18:1-8. And He spoke a parable to them, so that people would understand that they ought always to pray and must not grow weary. He said, "There was a judge in a certain city who did not fear God and felt no shame before other people. And there was a widow in that city, and she came to him and said, 'Give me justice against my adversary.' For a time he refused, but afterwards he said to himself, 'Though I do not fear God and have no respect for other people, yet because this widow keeps bothering me, I will give her justice, so that she does not finally wear me out by her constant coming.'" And the Lord said, "Listen to what the unjust judge says. And will not God give justice to His elect, who cry out to Him day and night, and He is patient with them? I tell you that He will give them justice speedily. Nevertheless, when the Son of man comes, will He find faith upon the earth?"

18:1-8. And He spoke a parable to them, to the intent that men ought always to pray, and must not grow weary; saying, There was in a certain city a judge, who feared not God, neither felt shame at man. And there was a widow in that city, and she came to him and said, Avenge me of my adversary. And he would not for a time: but afterwards he said within himself Though I fear not God, and have no reverence for man, yet because this widow wearies me, I will avenge her, lest finally she annoy me by her coming. And the Lord said, Hear what the unjust judge says. And shall not God avenge His elect, who cry unto Him day and night, and He is longsuffering towards them? I tell you that He will avenge them speedily. Nevertheless, when the Son of man comes, shall He find faith upon the earth?

The source of every blessing is Christ, "Who of God was also made unto us wisdom," for in Him we are made wise and filled with spiritual gifts. Anyone who thinks rightly will agree that knowing those things by which we can flourish in every way of holy living and grow in virtue is God's gift and well worth obtaining. We find someone who asked God for this, saying, "Show me Your ways, O Lord: and teach me Your paths." The paths that lead people forward to a pure life who eagerly walk in them are indeed many, but one that especially benefits those who practice it is prayer. The Savior Himself was careful to teach us through the parable now before us that we must use it diligently. "For He spoke, it says, a parable unto them, to the intent that men ought always to pray, and must not grow weary."

THE fountain of every blessing is Christ; "Who of God was also made unto us wisdom:" for in Him we are made wise, and filled with spiritual gifts. Now any one who is right-minded will affirm that the knowledge of those things by means of which we may prosper in every method of saintly excellence of life, and advance in virtue, is God's gift, and one well worthy of our winning. And we find one who asked it of God, saying, "Show me Your ways, O Lord: and teach me Your paths." Now the paths which lead those onward to an uncorrupt life, who eagerly advance therein, are indeed numerous; but one, which especially benefits those who practise it, is prayer: and the Saviour was Himself careful to teach us by the parable now set before us, that we must make diligent use of it. "For He spoke, it says, a parable unto them, to the intent that men ought always to pray, and must not grow weary."

For I affirm that it is the duty of those who dedicate their lives to His service not to be lazy in their prayers, nor to consider prayer a hard and burdensome task. Rather, they should rejoice because God grants them freedom of access to Him, for He wants us to speak with Him as children speak with a father. Is this not a privilege we should value most highly? Suppose someone with great earthly power were easily accessible to us and allowed us to speak freely with him—would we not consider this a reason for extraordinary joy? There can be no doubt about this. So when God permits each of us to address Him concerning whatever we wish, and has set before those who fear Him an honor so truly great and worth obtaining, let us put aside all laziness that would lead us to harmful silence. Instead, let us draw near with praise, rejoicing that we have been commanded to speak with the Lord and God of all, having Christ as our Mediator, who together with God the Father grants us the fulfillment of our requests. For the blessed Paul writes somewhere, "Grace be unto you, and peace, from God our Father, and from our Lord Jesus Christ." And Christ Himself said somewhere to the holy apostles, "Until now you have asked nothing in My Name: ask, and it shall be given unto you." For He is our Mediator, our Propitiation, our Comforter, and the Giver of every request. Therefore it is our duty to "pray without ceasing," according to the words of the blessed Paul, knowing well and being thoroughly convinced that He whom we petition is able to accomplish all things. "For let a man ask in faith, without doubting: for he who doubts is like a wave of the sea, troubled and blown about by the wind. For let not that man think that he will receive anything of the Lord." For the one who doubts is truly guilty of mockery: if you do not believe that He will listen to you, gladden you, and fulfill your request, do not approach Him at all, lest you be found an accuser of the Almighty in that you foolishly doubt. We must therefore avoid such a base disease.

For it is, I affirm, the duty of those who set apart their lives for His service, not to be sluggish in their prayers, nor again to consider it as a hard and laborious duty: but rather to rejoice, because of the freedom of access granted them by God; for He would have us converse with Him as sons with a father. Is not this then a privilege worthy of being valued by us most highly? For suppose that some one of those possessed of great earthly power were easy of access to us, and were to permit us to converse with him with full license, should we not consider it as a reason for extraordinary rejoicing? What possible doubt can there be of this? When therefore God permits us each one to offer our addresses unto Him for whatever we wish, and has set before those who fear Him an honour so truly great and worthy of their gaining, let all slothfulness cease that would lead men to an injurious silence therein; and rather let us draw near with praises, and rejoicing that we have been commanded to converse with the Lord and God of all, having Christ as our Mediator, who with God the Father grants us the accomplishment of our supplications. For the blessed Paul somewhere writes, "Grace be unto you, and peace, from God our Father, and from our Lord Jesus Christ." And He somewhere Himself said to the holy apostles, "Hitherto you have asked nothing in My Name: ask, and it shall be given unto you." For He is our Mediator, our Propitiation, our Comforter, and the Bestower of every request, it is our duty therefore to "pray without ceasing," according to the words of the blessed Paul, as well knowing, and being thoroughly assured, that He Whom we supplicate is able to accomplish all things. "For let a man, it says, ask in faith, in nothing divided: for he who is divided is like a wave of the sea, troubled and blown about by the wind. For let not, it says, that man think that he will receive anything of the Lord." For he that is divided is really guilty of mockery: for if you do not believe that He will incline unto you, and gladden you, and fulfil your request, do not draw near to Him at all, lest you be found an accuser of the Almighty, in that you foolishly art divided. We must avoid therefore so base a malady.

But that God will listen to those who offer Him their prayers—not carelessly or negligently, but with earnestness and perseverance—this parable assures us. For if the persistent coming of the oppressed widow prevailed upon the unjust judge, who did not fear God and had no shame before people, so that even against his will he granted her justice, how much more will He who loves mercy and hates injustice, and who always extends His helping hand to those who love Him, accept those who draw near to Him day and night, and vindicate them as His chosen ones?

But that God will incline His ear to those who offer Him their prayers, not carelessly nor negligently, but with earnestness and constancy, the present parable assures us. For if the constant coining of the oppressed widow prevailed upon the unjust judge, who feared not God, neither had any shame at men, so that even against his will he granted her redress, how shall not He Who loves mercy, and hates iniquity, and Who ever gives His helping hand to them that love Him, accept those who draw near to Him day and night, and avenge them as being His elect?

But come now, let us examine who it is that offends against them, for the examination of this question will produce much that is profitable to all who are well taught. For very many people, from various groups, offend against the saints. The holy ministers and teachers who rightly divide the word of truth are attacked by all who are enemies of the truth—people ignorant of the sacred doctrines and estranged from all uprightness, who walk in the crooked path, far from the straight and royal road. Such are the impure and polluted gangs of heretics, whom one may justly call the gates of destruction, the snares of hell, the pitfalls of the devil, the swamp of destruction. These bring persecutions and distresses upon those who walk uprightly in the faith, and just as people drunk with wine, unable to stand, often grab hold of those near them so they will not fall to the ground alone, so also these people, being lame and crippled, often bring to ruin with them those who are not steadfast. Against such people, all who are known by God must offer prayers, imitating the holy apostles who, crying out against the wickedness of the Jews, said, "And now, Lord, behold their threats, and grant to your servants that with freedom of speech they may declare your word."

But come now, and let us examine who it is that offend against them: for the examination of this question will beget much that is of profit to all who are well taught. For very many, and those of various classes, offend against the saints. For the holy ministers and teachers, who rightly divide the word of truth, are assailed by all who are the truth's enemies; men ignorant of the sacred doctrines, and estranged from all uprightness, who walk in the crooked path, remote from the straight and royal road. Such are the impure and polluted gangs of heretics, whom one may justly call the gates of destruction, the snares of hell, the pitfalls of the devil, the slough of destruction. These bring persecutions and distresses upon such as walk uprightly in the faith; and just as men drunk with wine, and unable to stand, take hold often of those near them, that they may not fall to the earth alone, so also those, as being lame and halt, often bring to ruin with them those who are not steadfast. Against such men must all who are known of God make supplications, imitating the holy apostles, who, calling out against the wickedness of the Jews, said, "And now, Lord, behold their threatenings, and grant unto Your servants that with freedom of speech they may declare Your word."

But perhaps someone will say, 'Look! Christ somewhere said to the holy apostles, "Love your enemies: pray for them who use you despitefully." So how can we cry out against them without despising the divine command?' To this we answer: Should we then pray that God would give them boldness and power so that they may attack even more forcefully those who praise His works, preventing them from teaching and resisting the glory of Him to whom we address our prayer? But wouldn't this be complete foolishness? So whenever offenses are committed by anyone against us personally, let us immediately even consider it our glory to be forgiving toward them and full of mutual love. And imitating the holy fathers, even though they strike and mock us, yes, even though they inflict violence of every kind upon us, let us free them from all blame and rise above both anger and annoyance. Such boasting befits the saints and is pleasing to God.

But perchance some one will say, 'But lo! Christ somewhere said to the holy apostles, "Love your enemies: pray for them who use you despitefully:" how then can we cry out against them, without despising the divine command?' To this we answer, Shall we then pray that boldness and power may be given them by God, that they may more strenuously attack those who praise His doings, not permitting them to teach, and resisting the glory of Him to Whom we address the supplication? But how would not this be thorough folly? Whenever therefore offences are committed by any against us personally, let us immediately even count it our glory to be forgiving towards them, and full of mutual love; and imitating the holy fathers, even though they smite and scorn us, yes, even though they inflict violence upon us of every kind, let us free them from all blame, and be superior both to wrath and vexation. Such glorying becomes the saints, and is pleasing to God.

But when people sin against the glory of God, piling up wars and troubles against those who are ministers of the divine message, then we must immediately draw near to God, begging for His help and crying out against those who resist His glory, just as the mighty Moses did. For he said, "Arise, O Lord, and let Your enemies be scattered, and let all those who hate Your Name flee away." And the prayer spoken by the holy apostles also shows that it is beneficial for the success of the divine message that the hand, so to speak, of the persecutors be weakened. "For behold," they say, "their threatenings"—that is, prove their opposition to be useless, and grant to "Your servants that with freedom of speech they may speak Your word."

But when any sin against the glory of God, heaping up wars and distresses against those who are the ministers of the divine message, then indeed let us at once draw near unto God, beseeching His aid, and crying out against those who resist His glory: just as also the mighty Moses did; for he said, "Arise, O Lord, and let Your enemies be scattered, and let all those who hate Your Name flee away." And the prayer also uttered by the holy apostles shows, that it is not without advantage for the success of the divine message for the hand, so to speak, of the persecutors to be weakened. "For behold, they say, their threatenings," that is, prove their opposition to be in vain, and grant unto "Your servants, that with freedom of speech they may speak Your word."

But Christ predicted that people would exploit the message of righteousness for profit, persuading many to abandon sound faith by entangling them in the inventions of demonic error, and "belching forth, as Scripture says, things out of their own hearts, and not out of the mouth of the Lord." He foretold this, saying, "When the Son of man comes, shall He find faith upon the earth?" This did not escape His knowledge—how could it, since He is God Who knows all things? He tells us, in his own words, that "the love of many will grow cold," and that "in the latter times some shall depart from a correct and blameless faith, going after seducing spirits, and giving heed to the false words of men who are seared in mind." Against such people we draw near to God as faithful servants, praying that their wickedness and their attempts against His glory may come to nothing.

But that men would make merchandize of the word of uprightness, and prevail on many to abandon a sound faith, involving them in the inventions of devilish error, and "belching forth, as Scripture says, things out of their own hearts, and not out of the mouth of the Lord," He foretold, saying, "When the Son of man comes, shall He find faith upon the earth?" It escaped not His knowledge: how could it, seeing that He is God Who knows all things? He tells us then, to use his own words, that "the love of many will grow cold," and that "in the latter times some shall depart from a correct and blameless faith, going after seducing spirits, and giving heed to the false words of men who are seared in mind." Against whom we draw near unto God as faithful servants, praying Him that their wickedness, and their attempts against His glory, may be brought to no effect.

There are also others who wrong God's servants, and we may without sin pray against them. Who are these? They are the evil and hostile powers, and Satan the adversary of us all, who fiercely resists those who want to live well; who throws into the traps of wickedness whoever is off guard; who plants in us the seeds of every sin. He and his followers attack us violently. This is why the Psalmist cried out against them, saying, "How long will you assault man? All of you murder him, like a leaning wall and a sagging fence." Just as a wall that already leans to one side, and a fence that sags because it has been loosened, easily fall when someone pushes them, so too the human mind, because of its own strong natural tendency toward love of worldly pleasures, easily falls into them whenever someone draws and tempts it in that direction. This is Satan's work, and therefore we say in our prayers to the One who is able to save and drive that wicked being away from us, "Avenge me of my adversary." And the Only-begotten Word of God has indeed done this by becoming Man: He has cast out from his tyranny over us the ruler of this world, and has delivered and saved us, and placed us under the yoke of His kingdom.

And others also there are who wrong the servants of God, and whom we may without sin attack in prayer. And who again are these? They are the evil and opposing powers, and Satan the adversary of us all, who fiercely resists those who would live well; who casts into the pitfalls of wickedness whoever slumbers; who plants in us the seeds of every sin. For with his satellites he presses upon us furiously. And on this account the Psalmist called out against them, saying, "How long set you yourselves against man? and you slay all of you, as it were a leaning wall, and a bowing fence." For just as a wall that already leans on one side, and a fence that bows over as having been loosened, readily fall when any one pushes against them, so also the mind of man, by reason of its own great inclination of itself to the love of worldly pleasures, readily falls into them whenever any one draws and entices it thereto. And this is Satan's business: and therefore we say in our prayers to Him Who is able to save, and to drive away from us that wicked being, "Avenge me of my adversary." And this the Only-begotten Word of God has indeed done by having become Man: for He has ejected from his tyranny over us the ruler of this world, and has delivered and saved us, and put us under the yoke of His kingdom.

It is therefore excellent to make requests through constant prayer, for Christ will receive our supplications and fulfill our petitions. Through Him and with Him, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

Excellent therefore is it to make request by constant prayer; for Christ will receive our supplications, and fulfil our petitions: by Whom and with Whom, to God the Father, be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

Jesus also told this parable to certain people who trusted in themselves that they were righteous and looked down on others. Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood and prayed like this to himself: God, I thank You that I am not like other people—robbers, evildoers, adulterers, or even like this tax collector. I fast twice a week; I give a tenth of everything I receive. But the tax collector stood at a distance and would not even lift his eyes toward heaven, but beat his chest, saying, God, be merciful to me, a sinner. I tell you that this man went home justified rather than the other. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.

18:9-14. And He spoke also this parable unto certain who trust in themselves that they are righteous, and despise others. Two men went up unto the temple to pray, the one a Pharisee, and the other a publican. And the Pharisee stood and prayed thus to himself: God, I thank You that 1 am not like the rest of mankind, extortioners, unjust, adulterers, or as this publican. I fast twice in the week: I pay tithe of all that I gain. But the publican, standing afar off, would not lift up even his eyes unto heaven, but smote upon his breast, saying, God, be merciful unto me the sinner. I tell you that this man went down to his house justified rather than the other. For every one that exalts himself shall be abased, and he that abases himself shall be exalted.

You who love instruction and are eager to listen, receive once again the sacred words: delight yourselves in the honey of wisdom, for it is written, "Good words are honeycombs, and their sweetness is the healing of the soul." The labor of the bees is very sweet and benefits the soul of man in many ways, but the divine and saving honey makes those in whom it dwells skillful in every good work and teaches them the ways of spiritual improvement. So let us, as I said, receive again in mind and heart the Savior's words. He teaches us how we ought to make our requests to Him, so that the act may not prove unrewarded to those who practice it, and so that no one may anger God, the giver of gifts from on high, by means of the very things through which he imagines he will gain some benefit. For it is written, "There is a righteous man who perishes in his righteousness."

You who love instruction, and are eager to listen, receive once again the sacred words: delight yourselves in the honey of wisdom; for so it is written, "Good words are honeycombs, and their sweetness is the healing of the soul." For the labour of the bees is very sweet, and benefits in many ways the soul of man: but the divine and saving (honey) makes those in whom it dwells skilful in every good work, and teaches them the ways of (spiritual) improvement. Let us therefore, as I said, receive again in mind and heart the Saviour's words. For He teaches us in what manner we ought to make our requests unto Him, in order that the act may not prove unrewarded to them who practise it; and that no one may anger God, the bestower of gifts from on high, by means of those very things by which he imagines that he shall gain some benefit. For it is written. "There is a righteous man, who perishes in his righteousness."

Look at this example clearly depicted, so to speak, in the parable set before us. Someone who prayed is condemned because he did not offer his prayer wisely. "For two men," it says, "went up to the temple to pray, one a Pharisee and the other a tax collector." Here we must admire the wise ordering of Christ our common Savior in everything He does and says. In the parable we heard previously, He called us to diligence and to the duty of offering prayer constantly. The Evangelist said, "And He spoke to them also a parable, to show that people ought always to pray and not lose heart." So having urged them to diligence in constant prayer, yet—as I said—lest by doing this earnestly but without wisdom we should anger the One we pray to, He very excellently shows us how we ought to be diligent in prayer. "Two men," He says, "went up to the temple to pray." Notice here, I ask you, the impartiality and complete fairness of the unerring physis (nature): for He calls those who were praying men, since He does not look so much at wealth or power. Rather, recognizing their natural equality, He considers all who live on earth as human beings, and as in no way different from one another.

For see, I pray, an instance of this clearly painted, so to speak, in the parable set before us. One who prayed is condemned because he did not offer his prayer wisely. "For two men, it says, went up unto the temple to pray, the one a Pharisee, and the other a publican." And here we must admire the wise arrangement of Christ our common Saviour, in all things whatsoever He does and says. For by the parable previously read to us, He called us to diligence, and to the duty of offering prayer constantly: for the Evangelist said, "And He spoke unto them also a parable, to the intent that men ought always to pray, and must not grow weary." Having then urged them to diligence in constant prayer, yet, as I said, lest by doing so sedulously but without discretion, we should enrage Him Whom we supplicate, He very excellently shows us in what way we ought to be diligent in prayer. "Two men then, He says, went up unto the temple to pray." Observe here, I pray, the impartiality and entire fairness of the unerring Nature: for He calls those who were praying men, since He looks not so much at wealth or power; but regarding their natural equality, He considers all those who dwell upon earth as men, and as in no respect different from one another.

And what was the manner of their prayer? "The Pharisee," it says, "prayed thus to himself: God, I thank You that I am not like the rest of mankind, extortioners, unjust, adulterers, or as this publican." The Pharisee's faults are many. First of all, he is boastful and senseless, for he praises himself, even though Scripture cries aloud, "Let a neighbor praise you, and not your own mouth: a stranger and not your own lips." But one might well say to him: Look, those who live lives of good and holy actions are not very ready to listen to words of flattery. In fact, even when people praise them, they are often covered with shame, drop their eyes to the ground, and ask those praising them to be silent. But this shameless Pharisee praises and exalts himself because he is better than extortioners, the unjust, and adulterers. How did it escape your notice that being better than the bad does not necessarily prove a man worthy of admiration? Rather, competing with those who habitually excel is a noble and honorable thing, and admits a man into the number of those who are justly praised.

And what then was the manner of their prayer? "The Pharisee, it says, prayed thus to himself. God, I thank You that I am not like the rest of mankind, extortioners, unjust, adulterers, or as this publican." Many at once are the faults of the Pharisee: for first of all he is boastful, and without sense; for he praises himself, although the sacred Scripture cries aloud, "Let a neighbour praise you, and not your own mouth: a stranger and not your own lips." But, O excellent sir, one may well say to him, Behold, those who live in the practice of good and holy actions, as any one may see, are not very ready to listen to the words of flatterers: yes, and even if men extol them, they often are covered with shame, and drop their eyes to the ground, and beg silence of those that praise them. But this shameless Pharisee praises and extols himself because he is better than extortioners, and the unjust, and adulterers. But how did it escape your notice, that a man's being better than the bad does not necessarily and of course prove him to be worthy of admiration: but that to vie with those who habitually excel, is a noble and honourable thing, and admits a man into the number of those who are justly praised.

Our virtue must not be contaminated with fault, but must be single-minded and blameless, and free from anything that can bring reproach. For what profit is there in fasting twice a week if your doing so serves only as a pretext for ignorance and vanity, and makes you supercilious and haughty and selfish? You tithe your possessions and make a boast of it, but in another way you provoke God's anger by condemning people generally on this account and accusing others. And you are puffed up, though not crowned by the divine decree for righteousness, but instead heap praises upon yourself. "For I am not," he says, "as the rest of mankind." Moderate yourself, O Pharisee: "put a door to your tongue, and a lock." You speak to God Who knows all things. Await the decree of the Judge. None of those skilled in the practice of wrestling ever crowns himself, nor does any man receive the crown of himself, but awaits the summons of the arbiter. Lower your pride, for arrogance is both accursed and hated by God. Although you fast with a puffed up mind, your doing so will not avail you. Your labor will be unrewarded, for you have mingled dung with your perfume. Even according to the law of Moses a sacrifice that had a blemish was not capable of being offered to God, for it was said to him, "Of sheep and ox that is offered for sacrifice, there must be no blemish therein." Since therefore your fasting is accompanied by pride, you must expect to hear God saying, "This is not the fast that I have chosen, says the Lord." You offer tithes, but you wrong in another way Him Who is honored by you, in that you condemn people generally. This is an act foreign to the mind that fears God, for Christ even said, "Judge not, and you shall not be judged; condemn not, and you shall not be condemned." And one also of His disciples said, "There is one Lawgiver and Judge; why then do you judge your neighbor?" No man because he is in health ridicules one who is sick for being laid up and bedridden; rather he is afraid, lest perhaps he himself become the victim of similar sufferings. Nor does any man in battle, because another has fallen, praise himself for having escaped from misfortune. For the infirmity of others is not a fit subject for praise for those who are in health; nay, even if anyone be found of more than usually vigorous health, even then he scarcely gains glory thereby. Such then was the state of the self-loving Pharisee.

Our virtue therefore must not be contaminated with fault, but must be single-minded and blameless, and free from all that can bring reproach. For what profit is there in fasting twice in the week, if your so doing serve only as a pretext for ignorance and vanity, and make you supercilious and haughty, and selfish? You tithe your possessions, and make a boast thereof: but you in another way provoke God's anger, by condemning men generally on this account, and accusing others; and you are yourself puffed up, though not crowned by the divine decree for righteousness, but heap, on the contrary, praises upon yourself. "For I am not, he says, as the rest of mankind." Moderate yourself, O Pharisee: "put a door to your tongue, and a lock." You speak to God Who knows all things. Await the decree of the Judge. None of those skilled in the practice of wrestling ever crowns himself: nor does any man receive the crown of himself, but awaits the summons of the arbiter. Lower your pride: for arrogance is both accursed and hated by God. Although therefore you fast with puffed up mind, your so doing will not avail you: your labour will be unrewarded; for you have mingled dung with your perfume. Even according to the law of Moses a sacrifice that had a blemish was not capable of being offered to God: for it was said unto him, "Of sheep, and ox, that is offered for sacrifice, there must be no blemish therein." Since therefore your fasting is accompanied by pride, you must expect to hear God saying, "This is not the fast that I have chosen, says the Lord." You offer tithes: but you wrong in another way Him Who is honoured by you, in that you condemn men generally. This is an act foreign to the mind that fears God: for Christ even said, "Judge not, and you shall not be judged: condemn not, and you shall not be condemned." And one also of His disciples said, "There is one Lawgiver, and Judge: why then do you judge your neighbour?" No man because he is in health ridicules one who is sick for being laid up and bedridden: rather he is afraid, lest perchance he become himself the victim of similar sufferings. Nor does any man in battle, because another has fallen, praise himself for having escaped from misfortune. For the infirmity of others is not a fit subject for praise for those who are in health: nay, even if any one be found of more than usually vigorous health, even then scarcely does he gain glory thereby. Such then was the state of the self-loving Pharisee.

But what of the tax collector? He stood, it says, "afar off," not even daring, so to speak, to lift up his eyes. You see him holding back from any bold speech, as having no right to it, and struck by the reproaches of his conscience: for he was afraid of being even seen by God, as someone who had been careless of His laws and had led an impure and undisciplined life. You also see that by his outward behavior, he accuses his own corruption. For the foolish Pharisee stood there bold and upright, lifting up his eyes without hesitation, testifying about himself, and boastful. But the other is ashamed of his conduct: he is afraid of his Judge, he strikes his breast, he confesses his sins, he shows his sickness to the Physician, he prays that he may receive mercy. And what is the result? Let us hear what the Judge says, "This man, He says, went down to his house justified rather than the other."

But what of the publican? He stood, it says, "afar off," not even venturing, so to speak, to raise up his eyes on high. You see him abstaining from all boldness of speech, as having no right thereto, and smitten by the reproaches of conscience: for he was afraid of being even seen by God, as one who had been careless of His laws, and had led an unchaste and dissolute life. You see also that by his external manner, he accuses his own depravity. For the foolish Pharisee stood there bold and broad, lifting up his eyes without scruple, bearing witness of himself, and boastful. But the other feels shame at his conduct: he is afraid of his Judge, he smites upon his breast, he confesses his offences, he shows his malady as to the Physician, he prays that he may have mercy. And what is the result? Let us hear what the Judge says, "This man, He says, went down to his house justified rather than the other."

Let us therefore "pray without ceasing," as the blessed Paul says, but let us be careful to do it correctly. Self-love is displeasing to God, and He rejects empty arrogance and a proud look, which is often puffed up over things that are not at all excellent. And even if a person is good and self-controlled, he must not allow himself to fall into shameful pride because of this. Rather, he should remember Christ, who says to the holy apostles, "When you have done all those things, namely those which have been commanded you, say, 'We are unprofitable servants, we have done what was our duty to do.'" For we owe God above all things, as if under the yoke of necessity, the service of slaves and ready obedience in all things. Yes, even if you lead an excellent and chosen life, do not demand wages from the Lord, but instead ask Him for a gift. Because He is good, He will promise it to you; as a loving Father, He will help you. Do not hold yourself back, then, from saying, "God be merciful to me the sinner." Remember the One who says through the voice of Isaiah, "Declare your sins first, that you may be justified." Remember too that He rebukes those who will not do this, saying, "Behold, I have a judgment against you, because you say 'I have not sinned.'" Examine the words of the saints: for one says, "The righteous person is the accuser of himself at the beginning of his words." And another says, "I said, I will confess my transgression against myself to the Lord, and you forgave the iniquity of my heart."

Let us therefore "pray without ceasing," according to the expression of the blessed Paul: but let us be careful to do so aright. The love of self is displeasing to God, and He rejects empty haughtiness and a proud look, puffed up often on account of that which is by no means excellent. And even if a man be good and sober, let him not on this account suffer himself to fall away into shameful pride: but rather let him remember Christ, Who says to the holy apostles, "When you have done all those things, those namely which have been commanded you, say, We are unprofitable servants, we have done that which was our duty to do.'' For we owe unto God over all, as from the yoke of necessity, the service of slaves, and ready obedience in all things. Yes, though you lead an excellent and elect life, don't exact wages from the Lord; but rather ask of Him a gift. As being good, He will promise it you: as a loving Father, He will aid you. Restrain not yourself then from saying, "God be merciful to me the sinner." Remember Him Who says by the voice of Isaiah, "Declare you your sins first, that you may be justified:" remember too that He rebukes those who will not do so, and says, "Behold, I have a judgment against you, because you say 'I have not sinned'." Examine the words of the saints: for one says, "The righteous is the accuser of himself in the beginning of his words." And another again, "I said, I will confess against myself my transgression unto the Lord: and you forgave the iniquity of my heart."

What answer then will those make to this who embrace the new teachings of Novatus and say of themselves that they are pure? Whose prayer do they praise? That of the Pharisee, who declared himself righteous, or that of the Publican, who condemned himself? If they say that of the Pharisee, they oppose the divine judgment, for he was condemned for being boastful. But if they praise that of the Publican, why do they refuse to acknowledge their own impurity? Certainly God justifies those who know their transgressions well and are willing to confess them, but these men will have the portion of the Pharisee.

What answer then will those make to this, who embrace the new tenets of Novatus, and say of themselves that they are pure? Whose prayer do they praise? That of the Pharisee, who acquitted himself, or that of the Publican, who accused himself? If they say that of the Pharisee, they resist the divine sentence; for he was condemned as being boastful: but if that of the Publican, why do they refuse to acknowledge their own impurity? Certainly God justifies those who know well their transgressions, and are willing to confess them: but these men will have the portion of the Pharisee.

We say, then, that "all of us offend" in many things, and that no one is pure from uncleanness, even if his life on earth lasts only one day. So let us ask God for mercy. If we do this, Christ will justify us. Through him and with him, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

We then say, that in many things we "all of us offend," and that no man is pure from uncleanness, even though his life upon earth be but one day. Let us ask then of God mercy; which if we do, Christ will justify us: by Whom and with Whom, to God the Father, be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

People were bringing infants to Jesus so that He might touch them, but when the disciples saw this, they rebuked those who brought them. But Jesus called the children to Himself and said, "Let the little children come to Me, and do not hinder them, for the kingdom of God belongs to such as these. Truly I tell you, whoever does not receive the kingdom of God like a little child will never enter it."

18:15-17. And they brought also unto Him infants, that He should touch them: but when the disciples saw them, they rebuked them. But Jesus called them and said, Suffer little children to come unto Me, and hinder them not; for of such is the kingdom of God. Verily I say unto you, that whosoever shall not receive the kingdom of God as a little child, shall not enter therein.

Christ weaves every kind of benefit for us and opens the pathways of salvation wide. His purpose is to save those who live on earth, produce in them knowledge of godly conduct, and make them skillful in all virtue so that they may be acceptable, filled with spiritual fruitfulness. Let us see then what benefit He produces in us through what has just been read. You have heard the holy Evangelist say that they brought infants to Him so that He should touch them, and when the disciples prevented them, He took the children and said, "Suffer them to come unto Me, and hinder them not: for of such is the kingdom of God." It was their mothers who brought the babies, desiring His blessing and asking for their infants the touch of His holy hand. But the blessed disciples rebuked them for doing this, not because they envied the babies, but rather because they were paying Him proper respect as their teacher and preventing unnecessary fatigue, so to speak, and because they valued order highly.

EVERY manner of benefit does Christ weave for us, and opens wide the pathways of salvation. For His purpose is to save the dwellers upon earth, and produce in them a knowledge of the pursuits of piety, and make them skilful in all virtue, that they may be acceptable, being filled with spiritual fruitfulness. Let us see therefore what benefit He begets in us by what has just been read. For you have heard the holy Evangelist saying, "That they brought unto Him infants that He should touch them: and when the disciples prevented them, He took them and said, Suffer them to come unto Me, and hinder them not: for of such is the kingdom of God." It was their mothers who brought the babes, desiring His blessing, and begging for their infants the touch of His holy hand. But the blessed disciples rebuked them for so doing, not because they envied the babes, but rather as paying to Him as their teacher a due respect, and preventing, so to speak, unnecessary fatigues, and as setting much value upon order.

Young children even to this day are brought near and blessed by Christ through consecrated hands, and the pattern of this act continues even until now, coming down to us from Christ's own custom as its source. However, the bringing near of young children does not take place now in an improper or disorderly manner, but with proper order, sobriety, and fear.

And infants even to the present time are brought near and blessed by Christ by means of consecrated hands: and the pattern of the act continues even until this day, and descends unto us from the custom of Christ as its fountain. Only the bringing near of infants takes not place now in an unbecoming or disorderly manner, but with proper order, and sobriety and fear.

Since Christ has said, "Suffer the little children to come unto Me, and hinder them not; for of such is the kingdom of God," let us come and carefully examine what sort of people those must be who desire eternal life and are drawn to the kingdom of heaven. Someone might say, "What is there in babies that is worth imitating? Is it their lack of stability and intelligence? How then is it not unbelievable to claim or imagine anything of the kind?" Yet Christ does not want us to be without understanding, but wants us to know perfectly everything that is useful and necessary for our salvation. For wisdom even promises that she will give "to them that are simple, craftiness, and to the young the beginning of sense and understanding." She is also found in the book of Proverbs as one who raises her voice loudly and says, "You, O men, do I beseech, and utter my voice unto the sons of men: understand, O you simple ones craftiness, and you fools, put a heart within you." It follows, then, that the fool has no heart and is deficient in craftiness—not in the blameworthy kind, how could that be?—but in the praiseworthy kind. But how a person may be both simple and crafty at the same time, the Savior Himself explains to us elsewhere, saying, "Be you crafty as serpents, and simple as doves." And similarly, the blessed Paul also writes, "My brethren, be you not children in your minds: but in wickedness be you babes, and in your minds grown men."

Since then Christ has said, "Suffer the little children to come unto Me, and hinder them not; for of such is the kingdom of God," come then, yes come, and let us carefully examine, what sort of persons those must be, who desire eternal life, and are enamoured of the kingdom of heaven. For some one forsooth may say, 'What is there in babes that is worthy of emulation? Is it their want of firmness and intelligence? And how then is it not incredible, to affirm or imagine anything of the kind?' Christ however does not wish us to be without understanding, but would have us perfectly know every thing that is useful and necessary for our salvation. For wisdom even promises that she will give "to them that are simple, craftiness, and to the young the beginning of sense and understanding." And she is found also in the book of Proverbs like one that raises her voice on high and says, "You, O men, do I beseech, and utter my voice unto the sons of men: understand, O you simple ones craftiness, and you fools, put a heart within you." It follows therefore, that the fool has no heart, and is deficient in craftiness; not in that which is blamable, how could that be? but in that which is praiseworthy. But how a man may at once be both simple and crafty, the Saviour Himself elsewhere explains to us, saying, "Be you crafty as serpents, and simple as doves." And similarly the blessed Paul also writes, "My brethren, be you not children in your minds: but in wickedness be you babes, and in your minds grown men."

We need to examine what it means to be babes in wickedness, and how someone becomes this way while still being a grown man in mind. A babe, knowing either very little or nothing at all, is justly cleared of the charge of depravity and wickedness. In the same way, it is our duty to try to be like them by completely putting away from ourselves habits of wickedness, so that we too may be seen as people who do not even know the path that leads to deceit, but who, unaware of malice and fraud, live in a simple and innocent way, practicing gentleness and a priceless humility, and readily refraining from anger and spite. For we say that these are the qualities found in those who are still babes.

It is necessary however to examine, what is the meaning of being babes in wickedness, and how a man becomes so, but in mind a grown man. A babe then, as knowing either very little, or nothing at all, is justly acquitted of the charge of depravity and wickedness: and so it is also our duty to endeavour to be like them in the very same way, by putting entirely away from us habits of wickedness, that we too may be regarded as men who do not even know the pathway which leads unto guile, but who, unconscious of malice and fraud, live in a simple and innocent manner, practising gentleness, and a priceless humility, and readily forbearing from wrath and spitefulness. For such we affirm are the qualities found in those who are still babes.

But while we have this kind of character marked by simplicity and innocence, we must be perfect in mind. Our understanding must be firmly established in the clear knowledge of Him Who by physis and in truth is the Creator of the Universe, and God and Lord. We must acknowledge along with Him no other God whatsoever—neither new nor falsely so named. We must avoid, as something that would bring perdition upon us, being seduced into abandoning Him by adopting the customs of the heathen. Our mind then must be firmly fixed, so to speak, and safe and unwavering in holding to the living and true God. We must also flee far away from other pitfalls and withdraw from the stumbling-blocks of the devil. Such are those men who corrupt the orthodox doctrine concerning God and falsify the truth, who lift up their horn on high and speak wickedly against God. For they belch forth things out of their own heart and lead astray the souls of the simple, warring against the glory of the Only-begotten Son of God and saying that He is to be numbered among things created, whereas it was by Him that they all were brought into existence. And bringing down severe and inevitable condemnation upon their own heads, they do not fear to say the very same things also against the Holy Spirit. Whoever says of them that they are the gates of hell does not miss the mark. And the wise Paul also warns us that we must turn away our faces from such men: "For if," he says, "anyone preaches to you other than what you have received, let him be accursed."

But while such is our character in simplicity and innocence, we must be perfect in mind; having our understanding firmly established in the clear knowledge of Him Who by nature and in truth is the Creator of the Universe, and God and Lord: acknowledging along with Him no other God whatsoever, new, and falsely so named: and avoiding as that which would bring upon us perdition, the being seduced into the abandonment of Him by the adoption of the customs of the heathen. Our mind then must be firmly fixed, so to speak, and safe, and unwavering in holding unto the living and true God: and we must further also flee far away from other pitfalls, and withdraw from the stumbling-blocks of the devil; for such those men are, who corrupt the orthodox doctrine respecting God, and falsify the truth, and lift up their horn on high, and speak wickedly against God. For they belch forth things out of their own heart, and lead astray the souls of the simple, warring against the glory of the Only-begotten Son of God, and saying that He is to be numbered among things created, whereas it was by Him that they all were brought into existence. And bringing down severe and inevitable condemnation upon their own heady, they fear not to say the very same things also against the Holy Spirit. Whosoever then says of them that they are the gates of hell, errs not from the mark. And the wise Paul also protests unto us, that we must turn away our faces from such, men: "For if, he says, any one preach unto you other than that you have received, let him be accursed."

The greatest perfection of the mind, therefore, is to be firmly grounded in the faith, with our understanding remaining uncorrupted in it. The second perfection, which is closely connected to this chief one, related to it and its constant companion, is the clear knowledge of the way of life that pleases God, which is taught to us in the Gospel and is perfect and blameless. Those who walk this path live a life of simplicity and innocence, while at the same time knowing what beliefs they ought to hold and what actions are right for them to perform. These people enter through the narrow gate, refusing neither the labors that devotion to God requires nor those that are necessary for living a virtuous life. In this way they properly advance into the fullness of the abundance that is in God, rejoice in His gifts, and obtain for themselves the kingdom of heaven through Christ. By Him and with Him, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

The chief perfection therefore of the mind is to be established in the faith, and for our understanding to be uncorrupted therein: and the second, which neighbours upon this chief perfection, and is akin to it, and its constant companion, is the clear knowledge of that way of conduct which pleases God, and is taught us in the Gospel, and is perfect and blameless. Those who travel thereon lead a life of simplicity and innocence, while nevertheless they know what opinions they ought to hold, and what acts are right for them to do. These enter in by the narrow gate, refusing neither those labours which piety unto God requires, nor such as are necessary for leading a glorious life. And so they duly advance into the broadness of the abundance which is in God, and rejoice in His gifts, and win for themselves the kingdom of heaven by Christ; by Whom and with Whom, to God the Father, be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

A certain ruler asked Jesus, "Good Teacher, what must I do to inherit eternal life?" Jesus replied, "Why do you call me good? No one is good except God alone. You know the commandments: do not kill, do not commit adultery, do not steal, do not bear false witness, honor your father and mother." The man said, "I have kept all these since my youth." When Jesus heard this, he said to him, "You still lack one thing: sell everything you have and distribute it to the poor, and you will have treasure in heaven. Then come and follow me." When the man heard this, he became very sad, for he was extremely wealthy. Seeing this, Jesus said, "How difficult it is for those who have wealth to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." Those who heard this asked, "Then who can be saved?" Jesus answered, "What is impossible for human beings is possible for God."

18:18-27. And a certain ruler asked Him, saying, Good Teacher, what shall I do to inherit eternal life? And Jesus said unto him, Why do you call Me good? No-one is good, but one, God. You know the commandments: You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear witness falsely; honour your father and your mother. And he said, All these have I kept from my youth. And when Jesus heard these things, He said unto him; You still lack one thing: sell all that you have, and distribute to the poor, and you shall have treasure in heaven: and come, follow Me. And when he heard this, he was very sorrowful: for he was very rich. And Jesus seeing it said, How hardly shall they that have gold enter into the kingdom of God! For it is easier for a camel to enter in through the eye of a needle, than for a rich man to enter the kingdom of God. And they that heard it said, And who can live? And He said, The things which are impossible with men, are possible with God.

THOSE who believe that the Word, who shone forth from the very substance of God the Father, is by nature and truly God, draw near to Him as to an omniscient God who, as the Psalmist says, "tries the hearts and reins" and sees all that passes in us, for "all things are naked and spread out before His eyes," according to the expression of the blessed Paul. But we do not find the Jewish multitudes thus disposed, for they with their princes and teachers were in error and did not see with the eyes of their mind the glory of Christ. Instead they looked upon Him as one like us—as a mere man, I mean—and not as God rather, who had become man. They approached Him therefore to make trial of Him and lay for Him the nets of their craftiness.

THOSE who believe that the Word, Who shone forth from the very substance of God the Father, is by nature and truly God, draw near to Him as unto an omniscient God, Who, as the Psalmist says, "tries the hearts and reins;" and sees all that passes in us: "for all things are naked, and spread out before His eyes," according to the expression of the blessed Paul. But we do not find the Jewish multitudes thus disposed: for they with their princes and teachers were in error, and saw not with the eyes of their mind the glory of Christ. Rather they looked upon Him as one like unto us: as a mere man, I mean; and not as God rather, Who had become man. They approached Him therefore to make trial of Him, and lay for Him the nets of their craftiness.

And you can learn this from what has just been read. For a ruler, it says, asked Him, saying, "Good teacher, what shall I do to inherit eternal life?" And Jesus said to him, "Why do you call Me good? None is good but one, God." Now this man, who is here called a Ruler and who imagined himself to be learned in the law and believed he had been accurately taught in it, thought he could convict Christ of dishonoring the commandment spoken by the very wise Moses and of introducing laws of His own. For it was the goal of the Jews to prove that Christ opposed and resisted the former commandments, establishing new laws by His own authority in opposition to those that already existed, so that their wicked behavior toward Him might have a plausible excuse. He draws near therefore and pretends to speak kindly, for he calls Him Teacher and styles Him Good and claims to want to be a disciple. For "what," he says, "shall I do to inherit eternal life?" Notice therefore how he mixes flattery with fraud and deceit, like someone who blends wormwood with honey, for he thought he could deceive Him in this way. Of such men one of the holy prophets said, "Their tongue is a piercing lance: the words of their mouth are deceitful. To his neighbor he speaks peacefully, but there is enmity in his soul." And again the wise Psalmist also speaks of them this way: "Their mouth is full of cursing and bitterness." And again, "Their words are smoother than oil, and yet they are spears."

And this you may learn by what has now been read. For a ruler, it says, asked Him, saying, "Good teacher, what shall I do to inherit eternal life?" And Jesus said unto him, "Why do you call Me good? None is good but one, God." Now he, who is here called a Ruler, and who fancied himself to be learned in the law, and supposed that he had been accurately taught therein, imagined that he could convict Christ of dishonouring the commandment spoken by the most wise Moses, and of introducing laws of His own. For it was the object of the Jews to prove that Christ opposed and resisted the former commandments, to establish, as I said, new laws, of His own authority, in opposition to those previously existing, that their wicked conduct towards Him might have a specious pretext, he draws near therefore, and makes pretence of speaking kindly: for he calls Him Teacher, and styles Him Good, and professes himself desirous of being a disciple. For "what, he says, shall I do to inherit eternal life?" Observe therefore how he mixes up flattery with fraud and deceit, like one who mingles wormwood with honey: for he supposed that he could in this way deceive Him. Of such men one of the holy prophets said, "Their tongue is a piercing lance: the words of their mouth are deceitful. To his neighbour he speaks peacefully: but there is enmity in his soul." And again the wise Psalmist also thus speaks of them: "Their mouth is full of cursing and bitterness." And again, "Their words are smoother than oil: and yet are they spears."

He therefore flatters Jesus and tries to deceive Him, pretending to be well-disposed toward Him. And what does the Omniscient reply, "Who, as it is written, takes the wise in their craftiness?" "Why do you call Me good? None is good but one, God." You see how He proved at once that the ruler was neither wise nor learned, though he was the ruler of a synagogue of the Jews. For if, He says, you did not believe that I am God, and the clothing of the flesh has led you astray, why did you apply to Me epithets suitable to the supreme nature alone, while you still supposed Me to be a mere man like yourself, and not superior to the limits of human nature? In the nature that transcends all, even in God only, is found the attribute of being good by nature and unchangeably so. But the angels, and we upon earth, are good by resembling Him, or rather by participation in Him. For as He is what He is, and this is His Name, and His everlasting memorial for all generations, but we exist and come into being by being made partakers of Him Who really exists, so He indeed is good, or the good absolutely, but angels and men are good only by being made, as I said, partakers of the good God. Let therefore being good be set apart as the special property of God over all alone, essentially attached to His nature, and His peculiar attribute. If, however, He says, I do not seem to you to be truly God, then you have ignorantly and foolishly applied to Me the properties and virtues of the divine nature at the very time when you imagine Me to be a mere man, one who is never invested with goodness as the property of the unchangeable nature, but only gains it by the assent of the divine will. And such then was the meaning of what Christ spoke.

He therefore flatters Jesus, and attempts to deceive Him, making pretence of being well-disposed to Him. And what does the Omniscient reply, "Who, as it is written, takes the wise in their craftiness?" "Why do you call Me good? None is good but one, God," You see how He proved at once that he was neither wise nor learned, though the ruler of a synagogue of the Jews. For if, He says, you did not believe that I am God, and the clothing of the flesh has led you astray, why did you apply to Me epithets suitable to the supreme nature alone, while still you supposed Me to be a mere man like unto yourself, and not superior to the limits of human nature? In the nature that transcends all, even in God only, is found the attribute of being by nature, and unchangeably good: but the angels, and we upon earth, are good by resembling Him, or rather by participation of Him. For as He is what He is, and this is His Name, and His everlasting memorial for all generations; but we exist and come into being by being made partakers of Him Who really exists: so He indeed is good, or the good absolutely, but angels and men are good, only by being made, as I said, partakers of the good God. Let therefore the being good be set apart as the special property of God over all alone, essentially attached to His nature, and His peculiar attribute. If, however, He says, I do not seem to you to be truly God, then you have ignorantly and foolishly applied to Me the properties and virtues of the divine nature, at the very time when you imagine me to be a mere man, one that is who never is invested with goodness, the property of the unchangeable nature, but only gains it by the assent of the divine will. And such then was the purport of what Christ spoke.

But those perhaps will not accept the correctness of this explanation whose minds are corrupted by sharing in the wickedness of Arius. For they make the Son inferior to the supremacy and glory of God the Father—or rather, they argue that He is not the Son at all. For they both expel Him from being by nature and truly God, and push Him away from having really been born, lest people should believe that He is also equal in ousia to the One who begat Him. For they claim, as though they had found justification for their blasphemy from the passage now before us, "Look, He has clearly and explicitly denied that He is good, and reserved it as something belonging to God the Father alone. But truly, if He were equal to Him in ousia and came from Him by physis, how would He not also be good, being God?"

But those perchance will not assent to the correctness of this explanation, whose minds are perverted by sharing in the wickedness of Arius. For they make the Son inferior to the supremacy and glory of God the Father: or rather, they contend that He is not the Son; for they both eject Him from being by nature and truly God, and thrust Him away from having really been born, lest men should believe that He is also equal in substance to Him Who begat Him. For they assert, as though they had obtained a reason for their blasphemy from the passage now before us, 'Behold, He has clearly and expressly denied that He is good, and set it apart as something appropriate to God the Father only: but truly had He been equal to Him in substance, and sprung from Him by nature, how would not He also be good as being God?'

Let this then be our reply to our opponents. Since all correct and exact reasoning acknowledges a son to be consubstantial with the father, how is He not good, being God? For He cannot help but be God if He is consubstantial with Him Who is by nature God. For surely they will not claim, however extreme their audacity has become, that from a good father a son has come forth who is not good. For we have the Savior's own testimony to this, when He says: "A good tree cannot bring forth evil fruit." How from a good root has there grown an evil shoot? Or how from a sweet fountain can a bitter river flow? Was there ever a time when there was no Father, seeing that He is the Father eternally? But He is the Father because He has begotten, and this is the reason He bears this name, not as one who borrows the title by resemblance to some other person. For from Him all fatherhood in heaven and earth is named. We conclude therefore that the fruit of the good God is the good Son.

Let this then be our reply to our opponents. Since all correct and exact reasoning acknowledges a son to be consubstantial with the father, how is He not good, as being God? For He cannot but be God, if He be consubstantial with Him Who is by nature God. For surely they will not affirm, however extreme may be the audacity into which they have fallen, that from a good father a son has sprung who is not good. For to this we have the Saviour's own testimony, Who thus speaks; "A good tree cannot bring forth evil fruits." How from a good root has there shot forth an evil sprout? Or how from a sweet fountain can there How a bitter river? Was there ever a time when there was no Father, seeing that He is the Father eternally? But He is the Father, because He has begotten, and this is the reason why He bears this name, and not as being one who borrows the title by resemblance to some other person. For from Him all paternity in heaven and earth is named. We conclude therefore that the fruit of the good God is the good Son.

And in another way: as most wise Paul says, "He is the image of the invisible God." And the image displays in His own nature the beauty of Him Who fathered Him. How then can we see in the Son, Who is not good, the Father, Who is by nature and truly good? "He is the brightness and likeness of His person." But if He is not good, as the senseless heretic claims, while the Father is by nature good, then it is a brightness different in nature that does not possess the splendor of Him Who caused it to shine. And the likeness is also counterfeit, or rather is now no likeness at all, for it does not represent Him Whose likeness it is, if—as everyone must agree—that which is not good is the opposite of that which is good.

And in another way: as most wise Paul, says, "He is the image of the invisible God:" and the image, because He displays in His own nature the beauty of Him Who fathered Him. How therefore can we see in the Son, Who is not good, the Father, Who is by nature and truly good? "He is the brightness and likeness of His person:" but if He be not good, as the senseless heretic asserts, but the Father is by nature good, it is a brightness different in nature, and that possesses not the splendour of Him Who bade it shine. And the likeness too is counterfeit, or rather is now no likeness at all: for it represents not Him Whose likeness it is, if, as all must allow, that which is not good is the contrary of that which is good.

We could say much more against them on this point, but to prevent our discussion from becoming unreasonably long and burdensome to anyone, we will say no more for now and restrain our eagerness on this matter as if with a bridle. At our next meeting we will continue explaining the meaning of this Gospel passage, if Christ gathers us here again. Through Him and with Him, to God the Father be praise and dominion with the Holy Spirit, forever and ever. Amen.

And much more might one say in opposition to them upon this point: but that our discourse may not extend to an unreasonable length, and be burdensome to any, we will say no more at present, and hold in as with a bridle our earnestness in this matter; but at our next meeting we will continue our explanation of the meaning of this passage from the Gospel, should Christ once again assemble us here: by Whom and with Whom, to God the Father, be praise and dominion with the Holy Spirit, for ever and ever, Amen.

THE SAME SUBJECT CONTINUED.

We could say much more against them on this point, but to keep our discussion from becoming unreasonably long and burdensome to anyone, we will say no more for now and restrain our eagerness on this matter as if with a bridle. At our next meeting we will continue our explanation of the meaning of this Gospel passage, should Christ gather us here once again.

THE SAME SUBJECT CONTINUED.

I can see you have gathered here with great earnestness and enthusiasm, and I assume you have come to collect what is owed to you. For my part, I acknowledge that at our last meeting I promised to complete what was missing from my discourse, and I have come to pay that debt as though to my children. I am praying that Christ, our common Savior, will grant divine light to my mind and give speech to my tongue, so that I may benefit both you and myself. For Paul wrote somewhere, "The farmer who does the work should be the first to receive a share of the crops."

I PERCEIVE you assembled here with great earnestness and zeal; and, as I suppose, you have come to exact a debt. I then, for my part, acknowledge that I promised at our last meeting to complete what was wanting to my discourse: and I have come to pay it as unto children, praying Christ, our common Saviour, to impart to my mind His divine light, and give utterance to my tongue, that I may benefit both you and myself. For Paul has somewhere written, "The husbandman who labours must first eat of the fruits."

Let me first remind you of what we have already discussed, and then we will move on to what remains.

Let me then bring back to your remembrance first of all what has already been considered, and then we will proceed to what remains.

The blessed Evangelist therefore said, "And a certain ruler asked Him, saying, Good Teacher, what shall I do to inherit eternal life? And He said unto him, Why do you call Me good? No-one is good, but one, God:" and so on with the rest of the passage. Now we have already explained the meaning of this Gospel passage, and we have said enough to you about that point: for we showed that the Son is good by nature and truly, just as the One who begot Him is; and that the answer, "Why do you call Me good? No-one is good, but one, God," was spoken in relation to the questioner's understanding. Let us therefore turn our attention to the Scriptures that follow.

The blessed Evangelist therefore said, "And a certain ruler asked Him, saying, Good Teacher, what shall I do to inherit eternal life? And He said unto him, Why do you call Me good? No-one is good, but one, God:" and so on with the rest of the lesson. Now we have already explained what is the meaning of this passage in the Gospel, and enough has been said to you upon that point: for we showed both that by nature and truly the Son is good as also He is Who begat Him; and that the answer, "Why do you call Me good? No-one is good, but one, God," was spoken relatively to the questioner. Let us therefore direct our inquiry to the Scriptures which follow.

What then does this leader of the Jewish synagogue say? "What shall I do to inherit eternal life?" He does not ask in order to learn; for if he did, his question would deserve complete praise. Instead, his purpose was to prove that Christ did not allow them to keep the Mosaic commandments, but rather led His disciples and followers to new laws that He Himself had enacted. On this basis they criticized the people under their authority, saying of Christ, our common Savior, "He has a devil, and is mad: why do you listen to Him?" They said He had a devil and was mad because they assumed He had set up His own laws against those which had been given from above, from God. It would be truer to say of them that they had a devil and were completely mad, for resisting the Lord of the law, Who had come not so much to destroy the commandment which had been given long ago, and of which Moses was the minister, as to fulfill it, according to His own words: for He transformed the shadow into the truth.

What then says this chief of the synagogue of the Jews? "What shall I do to inherit eternal life?" He does not ask with a view to learn; for then his question would have been worthy of all praise: but his object was to prove, that Christ did not permit them to retain the Mosaic commandments, but led rather His disciples and followers unto new laws enacted by Himself. For on this pretext they rebuked the people under their charge, saying of Christ, our common Saviour, "He has a devil, and is mad: why hear you Him?" For they said that He had a devil, and was mad, on the supposition that He had set up his own laws against those which had been given from above, from God. True rather would it be to affirm of them that they had a devil, and were utterly mad, for resisting the Lord of the law, Who had come not so much to destroy the commandment which had been given of old, and of which Moses was the minister, as to fulfil it, according to His own words: for He transformed the shadow into the truth.

The chief of the synagogue therefore expected to hear Christ say, "Stop, O man, following the writings of Moses; abandon the shadow; they were only types, and nothing more; draw near instead to My commandments, which you have in the Gospel." But He did not answer that way, because He discerned through His godlike knowledge the intention of the one who was testing Him. As though He had no other commandments except those given by Moses, He directs the man to them and says, "You know the commandments." And in case he should claim that He was referring to His own commandments, He lists those contained in the law, saying, "You shall not kill: you shall not commit adultery: neither shall you bear false witness." And what reply does this cunning schemer in wickedness make, or rather this very ignorant and senseless person? For he thought that even though the One he asked was God, he could still easily trick Him into answering whatever he wanted. But as the sacred Scripture says, "The prey falls not to the lot of the crafty."

The chief of the synagogue therefore expected to hear Christ say, Cease, O man, from the writings of Moses; abandon the shadow; they were but types, and nothing more; draw near therefore rather to My commandments, which you have in the Gospel: but He did not so answer, because He discerned by His godlike knowledge the object of him who tempted Him. As though then He had no other commandments, but those only given by Moses, He sends the man unto them, and says, "You know the commandments." And lest he should say, that He referred to His own commandments, He enumerates those contained in the law, and says; "You shall not kill: you shall not commit adultery: neither shall you bear false witness." And what reply does this cunning schemer in wickedness make, or rather this very ignorant and senseless person? For he thought that even though He Whom he asked was God, yet nevertheless he could easily cajole Him into answering whatever he chose. But as the sacred Scripture says, "The prey falls not to the lot of the crafty."

Even though he had missed his target and failed to catch his prey, he still dares to set another trap for Him, saying, "All these have I kept from my youth." We might well respond to him, "O foolish Pharisee, you bear witness of yourself; your witness is not true." But setting aside that argument for now, let us see how Christ turned away His hostile and malicious opponent. Though He could have said, "Blessed are the poor in spirit, for theirs is the kingdom of heaven; blessed are the meek; blessed are the pure in heart," He tells him nothing like this. Instead, because the man loved money and was very rich, Christ goes straight to what would grieve him, saying, "Sell all that you have, and give to the poor, and you shall have treasure in heaven; and come, follow Me." This was torment to the heart of that greedy man who prided himself so much on keeping the law. It proved at once that he was both weak and frail, and completely unfit to receive the new message of the gospel. And we too learn how true are the words Christ spoke: "No man puts new wine into old wine-skins; else the skins burst, and the wine is spilled; but new wine is put into new wine-skins." For the chief of the synagogue of the Jews proves to be just an old wine-skin that cannot hold the new wine, but bursts and becomes useless. For he became sad, even though he had received a lesson that would have won for him eternal life.

For though he had shot wide of his mark, and missed his prey, he yet ventures to bait for Him another snare: for he said, "All these have I kept from my youth." He might therefore well hear from us in answer, O foolish Pharisee, "you bear witness of yourself; your witness is not true." But omitting now this argument, let us see in what way Christ repelled His bitter and malignant foe. For while He might have said, "Blessed are the poor in spirit: for their's is the kingdom of heaven: blessed are the meek: blessed are the pure in heart:" He tells him nothing of this kind, but because he was fond of lucre and very rich, He proceeds at once to that which would grieve him, and says, "Sell all that you have, and give to the poor, and you shall have treasure in heaven; and come, follow Me," This was torture to the heart of that covetous man, who so prided himself upon his keeping of the law. It proved him at once both frail and weak, and altogether unfit for the reception of the new message of the gospel. And we too learn how true that is wdiich Christ spoke; "No man puts new wine into old wine-skins; else the skins burst, and the wine is spilt: but new wine is put into new wine-skins." For the chief of the synagogue of the Jews proves to be but an old wine-skin, that cannot hold the new wine, but bursts and becomes useless. For he was saddened, although he had received a lesson that would have won for him eternal life.

But those who have received in them by faith Him who makes all things new, even Christ, are not torn apart by receiving the new wine from Him. For when they have just newly received from Him the word of the gospel message, which brings joy to the human heart, they become superior to wealth and the love of money. Their mind is established in courage. They place no value on temporary things, but thirst instead for eternal things. They honor voluntary poverty and are earnest in their love for the brethren. For as it is written in the Acts of the holy Apostles, "As many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them at the apostles' feet; and distribution was made unto every one according to his need."

But those who have received in them by faith Him Who makes all things new, even Christ, are not rent asunder by receiving from Him the new wine. For when they have but newly received from Him the word of the gospel message, which gladdens the heart of man, they become superior to wealth and the love of lucre: their mind is established in courage: they set no value on temporal things, but thirst rather after things eternal: they honour a voluntary poverty, and are earnest in love to the brethren. For, as it is written in the Acts of the holy Apostles, "As many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them at the apostles' feet; and distribution was made unto every one according to his need,"

Since the ruler was too weak-willed and could not be persuaded even to listen to the advice about selling his possessions—even though it would have been good for him and full of reward—our Lord exposes the sickness that lurks in the wealthy by saying, "How hard it is for those who have riches to enter the kingdom of God! And I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." Now by "camel" He does not mean the animal by that name, but rather a thick rope; for it is the custom of those skilled in sailing to call the thicker ropes "camels."

As the ruler therefore was too infirm of purpose, and could not be prevailed upon even to listen to the advice of selling his possessions, although it would have been good for him, and full of reward, our Lord lays bare the malady which has its lair in the rich, thus saying, "How hardly shall they that have riches enter into the kingdom of God! And I say unto you, that it is easier for a camel to enter in through the eye of a needle, than a rich man into the kingdom of God." Now by a camel He means not the animal of that name, but a thick cable rather: for it is the custom of those well versed in navigation to call the thicker cables "camels."

Notice, however, that He does not completely eliminate the hope of the rich, but preserves for them a place and path to salvation. For He did not say that it is impossible for a rich man to enter, but that he does so with difficulty.

Observe however, that He does not altogether cut away the hope of the rich, but reserves for them a place and way of salvation. For He did not say that it is impossible for a rich man to enter in, but that he does so with difficulty.

When the blessed disciples heard these words, they objected, saying, "And who can live?" Their plea was on behalf of those who had wealth and possessions. They were saying: we know that no one will ever be persuaded to abandon his wealth and riches, so who then can be saved? But what does the Lord reply? "The things that are impossible with men are possible with God." He has therefore reserved for those who possess wealth the possibility of being counted worthy, if they are willing, of the kingdom of God. Even though they refuse entirely to abandon what they have, it is still possible for them to attain honor in another way. The Savior has Himself shown us how and in what way this can happen, saying, "Make to yourselves friends of the unrighteous mammon, that when it has failed, they may receive you into eternal tabernacles." Nothing prevents the rich, if they are willing, from making the poor partakers and sharers of the abundance which they possess. What hinders someone who has plentiful possessions from being affable in speech and ready to share with others, easily persuaded to give, compassionate, and full of that generous pity which is well-pleasing to God? We shall not find carefulness in this respect to be unrewarded or unprofitable, for "mercy boasts over judgment," as it is written.

When the blessed disciples heard these words, they objected, saying, "And who can live?" And their plea was for those who had wealth and possessions. For we know, they say, that no one will ever be persuaded to abandon his wealth and riches: "Who then can be saved?" But what does the Lord reply? "The things that are impossible with men, are possible with God." He has reserved therefore for those who possess wealth the possibility of being counted worthy, if they will, of the kingdom of God: for even though they refuse entirely to abandon what they have, yet it is possible for them in another way to attain unto honour. And the Saviour has Himself showed us how and in what way this can happen, saying, "Make to yourselves friends of the unrighteous mammon: that when it has failed, they may receive you into eternal tabernacles." For there is nothing to prevent the rich, if they will, from making the poor partakers and sharers of the abundance which they possess. What hinders him who has plentiful possessions from being affable of address, and ready to communicate to others, easily prevailed upon to give, and compassionate, and full of that generous pity which is well-pleasing to God. Not unrewarded, nor unprofitable shall we find carefulness in this respect; for "mercy boasts over judgment," as it is written.

In every way and by every argument, our common Savior and Lord benefits us. Through Him and with Him, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

By every argument therefore, and in every way does our common Saviour and Lord benefit us: by Whom and with Whom, to God the Father, be praise and dominion, with the Holy Spirit, for ever and ever. Amen.

He truly longed to fill himself with the scraps that fell from the rich man's table, and no one gave him anything. What a miserable existence! The rich man enjoyed many pleasures, while the poor man had nothing and was wasting away in the misery of poverty. Because of his extreme need, he was exposed to harsh conditions. He owned no land or grain fields to produce income for him. He had no vineyards or trees to bear fruit for him, but instead lay exposed to the sun, and his bed day and night was the dunghill. Poor Lazarus lay at the rich man's door—not at a distance, but right nearby, so that if he had been placed far away, some excuse might have been made for the rich man's cruelty.

"He desired truly to satisfy himself with the morsels which remained over from the rich man's table, and no one gave unto him. O the meanness of life! For the rich man was set in manifold enjoyments, and the poor man had nothing, and was withering in the woe of poverty: and from the excessiveness of his want his person was exposed to the hailstones. He had no lands nor cornfields to bring him increase: he had no vineyards nor trees to bear him fruits, but was cast down, exposed to the sun, and day and night his couch was the dunghill. Poor Lazarus was cast down at the rich man's door: he was not cast down at a distance, but close by, lest, were he removed far away, some excuse might be found for the rich man's cruelty."

I notice this paragraph appears to be a transcription note rather than part of the actual patristic text being translated. It's a modern editorial note about the transcription itself.

Since you've asked me to rewrite the paragraph without summarizing, omitting, adding, or commenting, I should preserve it as a transcription note:

This text was transcribed by Roger Pearse in Ipswich, UK, in 2008. All material on this page is in the public domain and may be copied freely.

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

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.

And one of the crowd said to him, "Teacher, tell my brother to divide the inheritance with me." But he said to him, "Man, who appointed me a judge or arbitrator over you?" And he said to them, "Watch out and guard yourselves from all greed, for a person's life does not consist in the abundance of possessions." And he told them a parable, saying, "The land of a certain rich man produced abundant crops. And he thought to himself, saying, 'What shall I do, since I have nowhere to store my crops?' And he said, 'This is what I will do: I will tear down my barns and build larger ones, and there I will store all my grain and my goods. And I will say to my soul, "Soul, you have many goods stored up for many years; relax, eat, drink, be merry."' But God said to him, 'You fool, this very night your soul is required of you. And the things you have prepared—whose will they be?' So it is with the one who stores up treasure for himself and is not rich toward God."

12:13-21. And one of the multitude said unto Him, Teacher, bid my brother divide with me the inheritance. But He said unto him, Man, who made Me a judge or a divider over you? And He said unto them, Take heed, and keep yourselves from all greediness: for a man's life is not from his possessions by reason of his having a superfluity. And He spoke a parable unto them, saying, The land of a certain rich man brought forth unto him plentifully. And he thought within himself, saying, What shall I do, because I have not where to gather my fruits? And he said, This will I do: I will pull down my storehouses, and build greater: and there will I gather all my crops and my goods. And I will say to myself, Self you have many goods laid up for many years; take your ease, eat, drink, enjoy thyself But God said unto him, You fool, this night they demand of you your soul. But whose shall those things be which you have provided? So is he that lays up treasures for himself, and is not rich toward God.

Paul, as a wise man, urges us to pray constantly, for he said, "Pray without ceasing." And truly this is very beneficial. But I am saying that whoever approaches God should not do so carelessly, nor should he offer inappropriate petitions. One could rightly say that many petitions are inappropriate—things that are neither suitable for God to give nor beneficial for us to receive. If we examine the passage before us with a careful mind, we will easily see the truth of what I have said. A certain man approached Christ, the Savior of us all, and said, "Teacher, bid my brother divide with me the inheritance." But He said to him, "Man, who set Me as judge or divider over you?" For the Son, when He appeared in our likeness, was established by God the Father as "Head and King over Sion, His holy mount," according to the Psalmist's words. He Himself makes the nature of His office clear: "For I am come," He says, "to preach the commandment of the Lord." And what is this commandment? Our virtue-loving Master wants us to depart far from all earthly and temporary matters, to flee from the love of the flesh and from the futile concerns of business and from base lusts, to set no value on hoards, to despise wealth and the love of gain, to be good and loving toward one another, not to lay up treasures on earth, to rise above strife and envy, not quarreling with our brothers but rather yielding to them even when they seek to take advantage of us. "For from him," He says, "who takes away what is yours, demand it not again." Instead, we should strive after all those things that are useful and necessary for the salvation of the soul. For those who habitually live this way, Christ establishes laws by which they become illustrious and praiseworthy. He said, "Possess neither silver nor gold, nor two coats, nor scrip, nor brass in your purses." And again, "Make for yourselves purses that grow not old, a treasure that does not fail for ever in heaven." When a young man approached Him saying, "Teacher, what shall I do to inherit eternal life?" He answered, "Go, sell what you have, and give to the poor, and you shall have treasure in heaven, and come after Me." To those who submit to Him with obedient minds, He gives commandments and appoints laws. He lays down precepts for them, distributes the heavenly inheritance to them, gives them spiritual blessings, and is a storehouse of never-failing gifts for them. But for those who think only of earthly things, whose hearts are set on wealth, whose minds are hardened, unmerciful, without gentleness or love for the poor—to such people He will justly say, "Who set Me as ruler or divider over you?" He rejects this man as troublesome and as having no desire to learn anything fitting for him to know.

PAUL, as a wise man, recommends constancy in prayer: for he said, "Pray without ceasing." And in very truth it is a thing full of benefit. But I say this, that whosoever draws near unto God, ought not to do so carelessly; nor may he offer unbefitting petitions. And one may very justly affirm, of a multitude of petitions, that they are unbefitting, and such as are not suitable for God to give, nor beneficial for us to receive. And if we will direct the penetrating glance of the mind upon the passage before us, we shall see without difficulty the truth of what I have said. For a certain man drew near to Christ, the Saviour of us all, and said, "Teacher, bid my brother divide with me the inheritance. But He said unto him, Man, who set Me as judge or divider over you?" For the Son indeed, when He appeared in our likeness, was set by God the Father as "Head and King over Sion, His holy mount," according to the Psalmist's words: and the nature of His office He again Himself makes plain, "For I am come, He says, to preach the commandment of the Lord." And what is this? Our virtue-loving Master wishes us to depart far from all earthly and temporal matters; to flee from the love of the flesh, and from the vain anxiety of business, and from base lusts; to set no value on hoards, to despise wealth, and the love of gain; to be good and loving unto one another; not to lay up treasures upon earth; to be superior to strife and envy, not quarrelling with the brethren, but rather giving way to them, even though they seek to gain an advantage over us; "for from him, He says, who takes away what is yours, demand it not again;" and rather to strive after all those things which are useful and necessary for the salvation of the soul. And for those who habitually thus live, Christ lays down laws by which they become illustrious and praiseworthy. For He said, "Possess neither silver nor gold: nor two coats, nor scrip, nor brass in your purses." And again, "Make for yourselves purses that grow not old: a treasure that does not fail for ever in heaven." And when a young man drew near saying, "Teacher, what shall I do to inherit eternal life?" "Go, He answered, sell what you have, and give to the poor, and you shall have treasure in heaven, and come after Me." To those therefore who bow down to Him the obedient neck of their minds, He both gives commandments and appoints laws: He lays down for them precepts, distributes to them the heavenly inheritance, gives them spiritual blessings, and is a storehouse for them of never-failing gifts. While for those who think only of earthly things, and whose heart is set on wealth, and their mind hardened, and unmerciful, and without gentleness or love for the poor, to such He will justly say, " Who set Me as ruler or divider over you? He rejects the man therefore as troublesome, and as having no desire to learn ought fitting for him to know.

But He does not leave us without instruction. Having found, so to speak, a timely opportunity, He shapes a profitable and saving teaching. And in a sense protesting against them, He declares, "Take heed, and keep yourselves from all covetousness." He showed us that trap of the devil—covetousness—a thing hateful to God, which the wise Paul even calls idolatry. Perhaps he calls it this because it is suitable only for those who do not know God, or because it is equal in weight to the defilement of those who choose to serve wood and stone. It is a snare of evil spirits by which they drag man's soul down to the meshes of hell. For this reason He says very rightly, as if warning them, "Take heed and keep yourselves from all covetousness"—that is, from both great and small, and from defrauding anyone whoever he may be. For as I said, it is a thing hateful to God and men. Who does not flee from someone who uses violence, who is rapacious and greedy, who is ready for wrongdoing in matters to which he has no right, and who with a grasping hand takes what is not his? What beast of prey does such a person not surpass in savageness? What rocks is he not harder than? For the heart of the one who is defrauded is torn and sometimes even melted by the piercing pain as if by fire. But he takes pleasure in this and is cheerful, and makes the pains of those who suffer a cause for rejoicing. For the wronged person is usually someone without power, who can only raise his eyes to the One alone who is able to be angry for what he has suffered. And He, because He is just and good, accepts his prayer and pities the tears of the sufferer, and brings punishment on those who have done the wrong.

But He does not leave us without instruction: for having found, so to speak, a seasonable opportunity, He frames a profitable and saving discourse; and protesting as it were against them, declares, "Take heed, and keep yourselves from all covetousness." He showed us that pitfall of the devil, covetousness, a thing hateful to God, and which the wise Paul even calls idolatry, perhaps as being suitable for those only who know not God, or as being equal in the balance with the defilement of those men who choose to serve stocks and stones. It is a snare of evil spirits, by which they drag down man's soul to the meshes of hell. For this reason He says very justly, as setting them on their guard, "Take heed and keep yourselves from all covetousness:" that is, from great and small, and from defrauding any one whoever he may be. For as I said, it is a thing hateful to God and men. For who does not flee from him who uses violence, and is rapacious and greedy, and ready for iniquity in those things to which he has no right, and who with avaricious hand gathers that which is not his? What beast of prey does not such a man surpass in savageness? Than what rocks is he not more hard? For the heart of him who is defrauded is torn, and even melted sometimes by the penetrating pain as it were by fire: but he takes pleasure therein, and is merry, and makes the pains of them that suffer a cause of rejoicing. For the wronged man is sure generally to be one without power, who can but raise his eyes to Him Who alone is able to be angry for what he has suffered. And He, because He is just and good, accepts his supplication, and pities the tears of the sufferer, and brings punishment on those who have done the wrong.

You can learn this from what He Himself says through the holy prophets: "Therefore because you have bruised the heads of the poor, and taken from them chosen gifts, you shall build houses of carved stone, but you shall not dwell in them, and you shall plant desirable vineyards, but you shall not drink of their wine. For I know your many wickednesses, and mighty are your sins." And again, "Woe to those who add house to house, and join field to field, that they may take away something from their neighbor. Will you dwell alone in the earth? For these things have been heard in the ears of the Lord of hosts. For though your houses be many, they shall be a desolation: though they be great and fair, there shall be none to inhabit them. For the ground that ten yoke of oxen till shall produce one pitcher full, and he that sows six artabae shall gather three measures." So although houses and fields may be gained through oppressing others, yet these, He says, shall lie waste without inhabitants and shall yield no profit whatsoever to those who will act wickedly, because the just wrath of God is poured out upon them. In every way therefore there is no profit in covetousness.

And this you may learn from what He Himself says thereupon by the mouth of the holy prophets; "Therefore because you have bruised the heads of the poor, and taken from them chosen gifts, you shall build houses of carved stone, but you shall not dwell therein: and you shall plant desirable vineyards, but you shall not drink of their wine. For I know your many wickednesses, and mighty are your sins." And again, "Woe unto those who add house to house, and join field to field, that they may take away something from their neighbour. Will you dwell alone in the earth? For these things have been heard in the ears of the Lord of hosts. For though your houses be many, they shall be a desolation: though they be great and fair, there shall be none to inhabit them. For the ground that ten yoke of oxen till shall produce one pitcher full: and he that sows six artabae shall gather three measures," Although therefore houses and fields may be the fruit of the oppression of others, yet these, He says, shall lie waste, without inhabitants, and shall yield no profit whatsoever to those who will act wickedly, because the just wrath of God is poured out upon them. In every way therefore there is no profit in covetousness.

Looking at this from yet another angle, it doesn't help at all, because a man's life, as He says, does not come from his possessions, just because he has more than enough. And this is clearly true: for how long a man lives is not increased in proportion to his wealth, and the length of his life does not correspond to the amount of his wrongly gained riches. And the Savior has shown us this clearly and plainly by very skillfully adding the present parable to His earlier teaching. "For the ground," He said, "of a certain rich man brought forth abundant crops." Think about this carefully, so you may appreciate the beautiful skill of the teaching. For He has not shown us an estate where only one part produced abundant harvests; rather, all of it was productive for its owner, thus demonstrating how vast his wealth was. Similar to this is that passage from one of the holy apostles: "Behold, the wages of the laborers who have reaped your land, which you have kept back by fraud, cries out: and the prayers of those who reaped have entered into the ears of the Lord of Sabaoth." The Savior therefore said that all his estate brought forth abundant harvests.

And to view it in yet another light; it avails nothing, because a man's life, as He says, is not from his possessions, by reason of his having a superfluity. And this is plainly true: for the duration of a man's life is not extended in proportion to his wealth, nor does the sum of his life run parallel with that of his wicked gains. And this the Saviour has clearly and manifestly shown us, by very excellently adding the present parable in connexion with His previous argument. "For the ground, He said, of a certain rich man brought forth abundant crops." Consider it exactly, that you may admire the beautiful art of the discourse. For He has not pointed out to us an estate of which one portion only brought forth abundant harvests; but the whole of it was fertile for its owner, showing thereby the vastness of his wealth. Similar to this is that passage of one of the holy apostles; "Behold, the hire of the labourers who have reaped your land, which is of you kept back by fraud, cries out: and the supplications of those that reaped have entered into the ears of the Lord of Sabaoth." The Saviour therefore said that all his estate brought forth abundant harvests.

What then does the rich man do, surrounded by such an abundance of countless blessings? In distress and anxiety he speaks the words of poverty. "For what," he says, "shall I do?" A man who lacks necessities constantly utters this miserable language, but here is someone with boundless wealth using similar words. He decided then to build larger storehouses. He intended to enjoy for himself alone the income that would have been sufficient for an entire city. He does not look to the future. He does not raise his eyes to God. He does not consider it worthwhile to gain for his soul those treasures that are above in heaven. He does not cultivate love for the poor or desire the good reputation that comes from it. He does not sympathize with suffering. It causes him no pain and awakens no pity in him. What is even more irrational is that he determines for himself how long his life will last, as if he could harvest that too from the ground. For he says, "I will say to myself, Soul, you have goods stored up for many years; eat, drink, and be merry." But, O rich man, one might say, you indeed have storehouses for your crops, but where will you obtain your many years? For by God's decree your life is cut short. For God, it tells us, said to him, "You fool, this night they shall demand your soul from you. And whose will these things be that you have prepared?"

What therefore does the rich man do, surrounded by a profusion of so many blessings beyond all numbering? In distress and anxiety he utters the words of poverty. "For what, he says, shall I do? The man who is in want of necessaries constantly ejaculates this miserable language: but lo! one here of boundless wealth uses similar expressions. He determined then to build more spacious storehouses: he purposed to enjoy for himself alone those revenues that were sufficient for a populous city. He looks not to the future; he raises not his eyes to God; he does not count it worth his while to gain for the mind those treasures which are above in heaven: he does not cherish love for the poor, nor desire the estimation to be gained thereby: he sympathizes not with suffering; it gives him no pain, nor awakens his pity. And what is still more irrational, he settles for himself the duration of his life, as if he would reap this too from the ground: for he says, "I will say to myself, Self, you have goods laid up for many years; eat, drink, enjoy thyself." 'But, O rich man, one may say, you have indeed storehouses for your fruits, but from where will you obtain your many years? for by the decree of God your life is shortened. For God, it tells us, said unto him, You fool, this night they shall require of you your soul. But whose shall these things be that you have prepared?'

It is true, then, that a person's life does not come from their possessions, just because they have more than enough. Rather, the one who is rich toward God is truly blessed and full of glorious hope. And who is that person? Clearly, someone who does not love wealth but prefers virtue instead, and for whom a few things are enough. This is someone whose hand is open to meet the needs of the poor, comforting those who suffer in poverty according to their means and to the fullest extent of their ability. Such a person gathers in the storehouses that are above and lays up treasures in heaven. This person will find the reward of their virtue and the recompense of their upright and blameless life; Christ will bless them. By Him and with Him, to God the Father be praise and dominion with the Holy Spirit, forever and ever, Amen.

It is true therefore, that a man's life is not from his possessions, by reason of his having a superfluity: but very blessed, and of glorious hope is he who is rich towards God. And who is he? Evidently one who loves not wealth, but virtue rather, and to whom few things are sufficient: and whose hand is open to the necessities of the indigent, comforting the sorrows of those in poverty, according to his means, and the utmost of his power. It is he who gathers in the storehouses that are above, and lays up treasures in heaven. Such a one shall find the usury of his virtue, and the recompense of his upright and blameless life; Christ shall bless him: by Whom, and with Whom, to God the Father be praise and dominion with the Holy Spirit, for ever and ever, Amen.

Jesus said to His disciples: Therefore I say to you, do not be anxious about your life, about what you will eat, nor about your body, about what you will wear. For life is more than food, and the body more than clothing. Consider the ravens: they do not sow or reap, they have no storeroom or barn, and yet God feeds them. How much more valuable are you than the birds! And which of you by being anxious can add a single cubit to his lifespan? If you cannot do even this smallest thing, why are you anxious about anything else? Consider the lilies and how they grow: they do not labor or spin thread. Yet I tell you, even Solomon in all his glory was not dressed like one of these. If God clothes the grass in this way—grass that is in the field today and tomorrow is thrown into the oven—how much more will He clothe you, you of little faith? And do not seek what you will eat or what you will drink, and do not let your mind be troubled. For all the nations of the world seek after these things, but your Father knows that you need them. Instead, seek His kingdom, and all these things will be given to you as well.

12:22-31. And He said unto His disciples; Therefore I say unto you, Be not anxious for your life, what you shall eat: nor for your body, what you shall put on. For the life is more than meat, and the body than raiment. Consider the ravens, that they sow not nor reap: which have neither closet nor store, and God feeds them: how much more are you better than the birds! And which of you by being anxious can add to his stature one cubit? If you then be not able to do even that which is least, why are you anxious about any thing else? Consider the lilies how they grow: they toil not, neither do they spin: but I say unto you, that even Solomon in all his glory was not arrayed like one of these. If then God so clothe the grass, which is today in the field, and tomorrow is cast into the oven, how much more will He you, O you of little faith? And seek not what you shall eat, nor what you shall drink, neither let your mind be unsettled: for all these things the nations of the world seek after: but your Father knows that you have need of them. But seek His kingdom, and all these things shall be added unto you.

The law of Moses was given to the Israelites to guide them in everything they ought to do and to set clearly before them whatever would benefit them. They made this a matter of great joy, saying, "Blessed are the children of Israel, for the things that please the Lord are made known to us." But I say that we can use these words even more fittingly and appropriately, because it was not a prophet or an angel who spoke to us, but the Son Himself in His own person—He who is Lord of the holy angels and of the prophets. The wise Paul, minister of His mysteries, clearly teaches us this when he writes: "God, who in many parts and many ways spoke long ago to the fathers by the prophets, has in these last days spoken to us by the Son, whom He has appointed heir of all things, and through whom He also made the worlds." We are therefore blessed, because we are taught by Him directly about His good and saving will, which guides us into all virtuous pursuits, so that having lived a life worthy of imitation, as befits the elect, we may reign with Him.

THE law of Moses was ordained for the Israelites, to guide them unto all which it was their duty to do, and to set clearly before them whatever was for their benefit. And they made this a matter of the greatest joy, saying, " Blessed are the children of Israel: for unto us arc made known the things that please the Lord." But I affirm, that we can even more fitly and appropriately use these words: for it was not a prophet, nor yet an angel, who spake unto us, but the Son in His own person, even He Who is Lord of the holy angels and of the prophets. And this the wise Paul, the minister of His mysteries, clearly teaches us, thus writing; "God, Who in manifold parts and manifold manners spoke in old times to the fathers by the prophets, has in these last days spoken unto us by the Son, Whom He has appointed Heir of all; and by Whom also He made the worlds." Blessed therefore are we, in that we are taught by Himself His good and saving will, by which we are guided into all virtuous pursuits, that having so fulfilled a life worthy of emulation, such as befits the elect, we may reign with Him.

Notice how carefully and with great skill He shapes the lives of the holy apostles toward spiritual excellence. But through them He also benefits us, for He wants all humanity to be saved and to choose the wise and better life. For this reason He makes them set aside excessive worry and does not allow them to practice an anxious and urgent busyness driven by the desire to gather more than they need, since in these matters having too much adds nothing to our benefit. "Be not anxious therefore, He says, for your life, what you shall eat, nor for your body, what you shall put on. For the life is more than food, and the body than clothing." He did not simply say "Be not anxious," but added "for your life"—that is, do not spend any careful effort on these things, but devote your earnestness to things of far greater importance. For life itself is more important than food, and the body than clothing. Since a danger confronts us that concerns both life and body, and pain and punishment are decreed against those who will not live righteously, let all worry about clothing and food be set aside.

Observe therefore how carefully, and with what great skill He fashions the lives of the holy apostles unto spiritual excellence. But with them He benefits us also: for He wills that all mankind should be saved, and should choose the wise and more excellent life. For this reason He makes them abandon superfluous anxiety, and does not permit them to practise a careworn and urgent industry through the wish of gathering what exceeds their necessities; for in these matters a superfluity adds nothing to our benefit. "Be not anxious therefore, He says, for your life, what you shall eat: nor for your body, what you shall put on. For the life is more than meat, and the body than raiment." He did not simply say, "Be not anxious;" but added "for your life:" that is, do not expend any careful study on these things, but bestow your earnestness on things of far higher importance. For the life indeed is of more importance than food, and the body than raiment. Since therefore a risk is laid upon us that concerns both life and body, and pain and punishment are decreed against those who will not live uprightly, let all anxiety be laid aside respecting raiment and food.

And besides, how is it not shameful for those who love virtue and earnestly pursue such noble virtues as are excellent and approved by God, to be obsessed with fine clothing like young boys, and to chase after expensive feasts! For there immediately follows upon these things a savage crowd of other lusts as well, and the result is apostasy from God. For it is written, "Love not the world, neither the things that are in the world." And again, "Know you not that the love of the world is enmity with God!" It is our duty therefore to keep our foot away from all worldly desires, and rather to take delight in those things which please God.

And besides how is it not a base thing for those who arc lovers of virtue, and earnest followers after such manly virtues as are excellent and approved of God, to be intoxicated with fine apparel like young boys, and to run after expensive banquets! For there follow immediately upon these things a savage crowd also of other lusts: and the result is apostasy from God: for it is written, "Love not the world, neither the things that are in the world." And again; "Know you not that the love of the world is enmity with God!" It is our duty therefore to keep our foot apart from all worldly desires, and rather to take delight in those things which please God.

But perhaps you will reply to this, "Who then will give us the necessities of life?" And to this our answer is as follows: The Lord is worthy to be trusted, and He clearly promises it to you, and through small things gives you full assurance that He will be true also in great things. "For consider," He says, "the ravens: they do not sow or reap, they have neither storehouse nor barn, and God feeds them." For just as, when He was strengthening us toward spiritual courage, He taught us to despise even death itself by saying, "Fear not those who kill the body but are not able to kill the soul," and in the same way, to make His providence clear to you, He used utterly worthless things as His proof, saying, "Are not two sparrows sold for one penny? And not one of them falls to the ground without your Father, and the individual hairs of your head are all numbered. Fear not therefore, for you are of more value than many sparrows"—so also here, from the birds and the flowers of the field, He produces in you a firm and unwavering faith. Nor does He permit us at all to doubt that most certainly He will grant us His mercy and stretch out His comforting hand to bestow upon us in all things a sufficiency. It is moreover a very wicked thing that while those who are placed under the yoke of physical slavery depend upon their masters as sufficient to supply them with food and clothing, we will not consent to put our trust in Almighty God when He promises us the necessities of life.

But perchance you will reply to this, 'Who then will give us the necessaries of life?' And to this be our answer as follows; The Lord is worthy to be trusted; and He clearly promises it to you, and by little things gives you full assurance that He will he true also in that which is great. "For consider, He says, the ravens: that they sow not, nor reap: they have neither closet nor store: and God feeds them." For just as, when He was strengthening us unto spiritual fortitude, He taught us to despise even death itself by saying, "Fear not them that kill the body, but are not able to kill the soul;" and in the same way to make His providence plain to you, used for His proof things utterly valueless, saying; "Are not two sparrows sold for one halfpenny? and not one of them falls to the ground without your Father: and the individual hairs of your head are all counted: fear not therefore; for you are of more value than many sparrows:" so also here, from the birds and the flowers of the field, he produces in you a firm and unwavering faith. Nor does He permit us at all to doubt, but that most certainly He will grant us His mercy, and stretch out His comforting hand, to bestow upon us in all things a sufficiency. It is moreover a very wicked thing, that while those who arc placed under the yoke of bodily slavery depend upon their masters, as sufficient to supply them with food and clothing; we will not consent to put our trust in Almighty God, when He promises us the necessaries of life.

And what benefit is there at all in living luxuriously? Or rather, won't it bring complete destruction? For certainly, along with luxurious pleasures there quickly enter the shameful acts of sensuality and the attacks of base and contemptible desires—things that are difficult to resist when they approach. And being clothed in splendid garments is of no benefit whatsoever. "For consider," He says, "the lilies, how they grow. They toil not, neither do they spin. I tell you, that not even Solomon in all his glory was arrayed like one of these." And this is also true: for both in lilies and other flowers that spring up in the fields, the brightness of the colors possesses an admirable beauty, both through the diversity of shades and the variety of arrangement, as they glitter in their natural purple or shine with the brilliance of other colors. But everything made by human art in imitation of them, whether by the painter's skill or in embroidery, falls completely short of reality. And even if it succeeds as a work of art, it scarcely even approaches the truth.

And what benefit at all is there in living luxuriously? Or rather, will it not bring with it utter destruction? For quickly of a certainty there enter along with luxurious pleasures the infamies of sensuality, and the assaults of base and contemptible lusts;—-things whose approach is difficult to combat. And the being clad too in splendid apparel is of no benefit whatsoever. "For consider," He says, "the lilies, how they grow. They toil not, neither do they spin. I tell you, that not even Solomon in all his glory was arrayed like one of these." And this also is true: for both in lilies and other flowers that spring up in the fields, the lustre of the colours possesses an admirable beauty, both by the diversity of the hues, and the variety of the arrangement, as they glitter in their natural purple, or shine with the brilliancy of other colours: but all that is made by the art of man in imitation of them, whether by the painter's skill, or in embroidery, altogether falls short of the reality: and even though it be successful as a work of art, it scarcely even approaches the truth.

If therefore these artistic representations are so inferior to the glory of the lily and the beautiful colors of other flowers, how is it not true that even Solomon, though so magnificent a king, in all his glory was not arrayed like one of these? Our toil for beautiful clothing is therefore pointless. For sensible people it is enough that their clothing, being what necessity requires, should be decent and easily obtained, along with just enough food to barely satisfy the demands of nature. Let their banquet in Christ be sufficient for the saints: a banquet spiritual, divine, and intellectual, and the glory that will follow. "For He shall change the body of our humiliation into the likeness of the body of His glory," and as He Himself says, "They shall shine like the sun in the glory of their Father." What garments therefore are not surpassed in splendor by the magnificence that is in Christ?

If therefore these representations by means of art, are so inferior to the glory of the lily, and the beautiful colours of other flowers, how is it not true, that even Solomon, though so magnificent a king, in all his glory was not arrayed like one of these? Vain therefore is our toil for beautiful apparel. Sufficient is it for men of sense that their raiment being such as necessity requires should be decorous, and easily procurable; and with it such a bare sufficiency of food as merely satisfies the demands of nature. Let their banquet in Christ be sufficient for the saints: a banquet spiritual, divine, and intellectual: and the glory that will follow. "For He shall change the body of our humiliation into the likeness of the body of His glory;" and as He Himself says, " They shall shine like the sun in the glory of their Father." What garments therefore are not surpassed in splendour by the magnificence that is in Christ?

And from another perspective, it was inappropriate for those who were to be the model and example for others of holy conduct to carelessly fall into those things which, as soon as they became teachers to the world, they would have to warn others to abandon. And it would have been no small harm both to their commitment and to the effectiveness of their sacred preaching for the disciples to have been weighed down with the concerns of worldly activities. Instead, it was their duty with resolute minds to completely disregard such things and simply and earnestly pursue apostolic victories. Very rightly for this reason He openly condemns the pursuit of temporal things, saying, "for the nations of the world seek after them," and lifts them up to the firm conviction that certainly and under all circumstances they will have enough, because their Father knows well what things they need, even He Who is in heaven. And at a most appropriate time He calls Him Father, so that they may know that He will not forget His children, but will be kind and loving toward them.

And in another view it was unbefitting for those who were to be the type and pattern for others of holy conduct, themselves carelessly to fall into those things, which as soon as they became the world's teachers, they would have to warn others to abandon. And it would have been no slight injury both to their zeal, and to the usefulness of their sacred preaching, for the disciples to have been burdened with the care of worldly pursuits. On the contrary, it was their duty with determined mind entirely to disregard such things, and simply and earnestly to be anxious for apostolic victories. Very justly for this reason He openly reprobates the pursuit of the things of time, "for the nations of the world," He says, "seek after them:" and raises them to the unwavering conviction, that certainly and under all circumstances they will have enough, because their Father well knows of what things they have need, even He Who is in heaven. And at a most fitting season He calls Him Father, that they may know, that He will not forget His children, but be kind and loving unto them.

Let us therefore seek not food that is unnecessary and excessive, but whatever leads to the salvation of the soul—not expensive clothing, but how to rescue our body from the fire and from judgment. And let us do this by seeking His kingdom, even everything that will help us become partakers of the kingdom of Christ, through Whom and with Whom, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

Let us seek, therefore, not such food as is unnecessary and superfluous, but whatsoever tends unto the salvation of the soul: not raiment of great price, but how to deliver our body from the fire, and from judgment. And this let us do, seeking His kingdom; even all that will aid us in becoming partakers of the kingdom of Christ: by Whom and with Whom, to God the Father be praise and dominion, with the Holy Spirit, for ever and ever. Amen.

Fear not, little flock, for it is your Father's good pleasure to give you the kingdom. Sell your possessions and give alms. Make for yourselves purses that do not grow old and a treasure in heaven that does not fail, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also.

12:32-34. Fear not, little flock; for it is your Father's good pleasure to give you the kingdom,. Sell your possessions, and give alms: make you purses that do not grow old: and a treasure in heaven that does not fail, where no thief approaches, nor moth destroys. For where your treasure is, there will your heart be also.

Once again the Savior graciously grants us a pathway to eternal life and opens wide the door of salvation, so that by traveling on it and adorning the soul with every virtue, we may reach the city which is above—the one about which the prophet Isaiah also testified, saying, "Your eyes shall see Jerusalem, the wealthy city, even the tents that shake not." For that tabernacle which is in heaven is immovable, and unending joy is the portion of those who dwell there. He shows us the nature of the way that leads us there by saying, "Fear not, little flock: for it is your Father's good pleasure to give you the kingdom." This, then, is truly spiritual consolation and the pathway that leads us to assured faith.

AGAIN the Saviour deigns to bestow upon us a pathway to eternal life, and opens wide the door of salvation; that travelling thereon, and adorning the soul with every virtue, we may attain to the city which is above, and of which the prophet Isaiah also bore witness, saying; "Your eyes shall see Jerusalem, the wealthy city, even the tents that shake not." For immoveable is that tabernacle which is in heaven, and unending joy is the lot of those that dwell therein. And the nature of the way that leads us thereto He shows us, by saying; "Fear not, little flock: for it is your Father's good pleasure to give you the kingdom." This therefore is indeed spiritual consolation, and the pathway that leads us to assured faith.

I think, however, that I ought first to show you the reason why the Savior spoke words such as these, for in this way the full meaning of the passage before us will become clearer to those who hear it. In teaching His disciples not to be greedy for wealth, He also draws them away from worldly anxiety, from useless labors and luxury and fancy clothing, and from whatever evil habits follow from these things. Instead, He tells them to pursue courageously those things which are good and more excellent, by saying: "Do not be anxious for your life, what you shall eat, nor for your body, what you shall put on. For life is more than food, and the body more than clothing." He also added to this that "your Father who is in heaven knows that you need these things." And, so to speak, He declared as a general law, useful and necessary for salvation, not only to the holy apostles but to all who live on earth, that people must seek His kingdom, being confident that what He gives will be sufficient so that they will lack nothing. For what does He say? "Fear not, little flock." And by "Do not fear," He means that they must believe with certainty and without doubt that their heavenly Father will provide the means of life to those who love Him. He will not neglect His own people; rather He will open to them His hand, which always fills the universe with goodness.¹

I think, however, that I ought first of all to show you the reason why the Saviour spake words such as these; for so the full signification of the passage before us will become the more plain to the hearers. In teaching therefore His disciples not to be covetous of wealth, He also withdraws them from worldly anxiety, and from vain toils and luxury and splendour of attire, and whatsoever evil habits follow upon these things: and bids them rather courageously be earnest in the pursuit of these things, [which are good and more excellent, by saying; "Be not anxious for your life, what you shall eat: nor for your body, what you shall put on. For the life is more than meat, and the body than raiment?" And He also] added to this, that "your Father which is in heaven knows that these things are needed by you." And, so to speak, He enounced as a general law, useful and necessary for salvation, not only to the holy apostles, but to all who dwell upon the earth, that men must seek His kingdom, as being sure that what He gives will be sufficient, so as for them to be in need of nothing. For what does He say? "Fear not, little flock." And by Do not fear, He means that they must believe that certainly and without doubt their heavenly Father will give the means of life to them that love Him. He will not neglect His own: rather He will open unto them His hand, which ever fills the universe with goodness.¹

And what is the proof of these things? "It is," He says, "your Father's good pleasure to give you the kingdom." And the One who gives such great and precious things and grants the kingdom of heaven—how could He be unwilling to be kind to us, or how will He not supply us with food and clothing? For what earthly good equals the kingdom of heaven? Or what is worthy to be compared with those blessings that God is about to give, which neither the mind can grasp nor words express? "For eye has not seen, nor ear heard, neither have entered into the heart of man, the things which God has prepared for them that love Him." When you praise earthly wealth and admire worldly power, these things are nothing compared to what is in store. "For all flesh," it says, "is grass, and all the glory of man as the flower of grass." And if you speak of temporary prosperity, luxuries, and banquets, yet "the world," it says, "passes away, and the desire thereof." The things that are from God therefore surpass to an incomparable degree anything this world possesses. If then God bestows the kingdom of heaven on those who love Him, how can He be unwilling to give food and clothing?

And what is the proof of these things? "It is," He says, "your Father's good pleasure to give you the kingdom." And He Who gives things thus great and precious, and bestows the kingdom of heaven, what unwillingness can there be on His part to be kind towards us; or how will He not supply us with food and clothing? For what earthly good is equal to the kingdom of heaven? or what is worthy to be compared with those blessings, which God is about to bestow, and which neither the understanding can conceive, nor words describe? "For eye has not seen, nor ear heard, neither have entered into the heart of man, the things which God has prepared for them that love Him." When you praise earthly wealth, and admire worldly power, these things are but as nothing compared with that which is in store. "For all flesh," it says, "is grass: and all the glory of man as the flower of grass." And if you speak of temporal affluence and luxuries and banquets, yet "the world," it says, "passes away, and the desire thereof." The things therefore which are of God surpass in an incomparable degree ought which this world possesses. If therefore God bestow the kingdom of heaven upon those that love Him, how can He be unwilling to give food and raiment?

He calls those on earth a "little flock." We are inferior to the multitude of angels, who are innumerable and incomparably surpass our mortal condition in power. The Savior Himself taught us this in that parable in the Gospels so excellently framed for our instruction. He said, "What man among you who has a hundred sheep, if one of them goes astray, will not leave the ninety-nine on the mountains and go to seek the one that has strayed? And if he happens to find it, truly I tell you that he will rejoice in it more than in the ninety-nine that did not stray." Notice, then, that while the number of rational created beings extends to ten times ten, the flock on earth is only like one out of a hundred. Yet even though it is little—both by nature and in number and dignity—compared with the countless troops of the spirits above, the goodness of the Father, which surpasses all description, has also given to it the portion of those transcendent spirits, namely the kingdom of heaven. Permission is given to whoever wills to attain it.

And He calls these on earth a "little flock.'' For we are inferior to the multitude of the angels, who are innumerable, and incomparably surpass in might our mortal things. And this too the Saviour has Himself taught us, in that parable in the Gospels so excellently framed for our instruction: for He said, "What man of you, that has a hundred sheep, and one of them go astray, will not leave the ninety and nine upon the mountains, and go to seek that which has strayed? And if he chance to find it, verily I say unto you, that he will rejoice in it more than in the ninety and nine which went not astray." Observe therefore, that while the number of rational created beings extends to ten times ten, the flock that is upon earth is but as one out of a hundred. But though it is little, both by nature and number and dignity, compared with the countless troops of the spirits that are above, yet has the goodness of the Father, which surpasses all description, given also to it the portion of those transcendent spirits, I mean the kingdom of heaven: for permission is given to whosoever will to attain thereunto.

The way we can reach this goal, we learn from the Savior's words, for He says, "Sell what you have, and give alms." This is perhaps a commandment that is hard and difficult for the rich to bear, for He Himself said somewhere, "It is hard for those who have riches to enter the kingdom of God." Yet the commandment is not impossible for those who have a perfect mind. So let me speak a few words to those who are rich. Turn your attention away for a moment from these temporary things; stop being so worldly in your thinking; fix the eye of your understanding on the world that is yet to come, for that world lasts long, but this one is limited and short. The span of each person's life here is measured out, but life in the world to come is incorruptible and enduring. Let our commitment to the things to come be unwavering. Let us store up as our treasure the hope of what will come hereafter. Let us gather in advance for ourselves those things by which we will even then be counted worthy of the gifts that God bestows.

2 [And the means by which we may attain to it, we learn from the Saviour's words: for He says, "Sell that you have, and give alms." And this perchance] is a commandment hard and difficult for the rich to endure: for so He Himself has somewhere said; "That hardly shall they that have riches enter the kingdom of God." And yet the commandment is not impossible for them that are of perfect mind. For come, let me address a few words to those who are rich. Withdraw your attention a little from these temporal things; cease from too worldly a mind; fix the eye of the understanding upon the world that is to be hereafter: for that is of long duration; but this is limited and short: the time of every individual's life here is allotted by measure; but his life in the world to come is incorruptible and enduring. Let our earnestness therefore after things to come be unwavering: let us store up as our treasure the hope of what will be hereafter: let us gather beforehand for ourselves those things, by which we shall even then be counted worthy of the gifts which God bestows.

To persuade us to take proper care of our souls, let us think about this using everyday examples from business. Suppose someone wanted to sell a fertile and productive farm, or perhaps a beautifully constructed house, and one of you who had plenty of gold and silver wanted to buy it. Wouldn't you be happy to purchase it and readily give the money stored in your chests, even adding borrowed money to what you already have? There's no doubt about this—you would gladly give it, because the transaction wouldn't cause you loss. Instead, the expectation of future profits would fill you with joy. What I'm saying is similar to this. The God of all offers to sell you paradise. There you will gain eternal life, endless joy, and an honorable and glorious dwelling place. Once there, you will be truly blessed and will reign with Christ. Therefore, come forward eagerly. Purchase this estate. Use these earthly things to obtain eternal things. Give what does not last and gain what is secure. Give these earthly things and win what is in heaven. Give what you must leave behind anyway, even against your will, so that you will not lose what comes afterwards. Lend your wealth to God, so that you may be truly rich.

To persuade us, however, to take due care of our souls, come, and let us consider the matter among ourselves with reference to men's ordinary calculations. Suppose one of us wanted to sell a fertile and productive farm, or, if you will, a very beautifully-built house; and so one of you, who had plenty of gold and plenty of silver, were to conceive the desire of purchasing it; would be not feel pleasure in buying it, and readily give the money that was laid up in his coffers, and even add to what he had by him other money on loan? Of this I think there can be no doubt, and that he would feel pleasure in giving it: for the transaction would not expose him to loss, but rather the expectation of his future gains would make him in a flutter of joy. Now what I say is somewhat similar to this. The God of all offers to sell you paradise. There you will reap eternal life; an unending joy; an honourable and glorious habitation. Once there, right blessed will you be, and will reign with Christ. Draw near therefore with eagerness: purchase the estate: with these earthly things obtain things eternal: give that which abides not, and gain that which is secure: give these earthly things, and win that which is in heaven: give that which you must leave, even against your will, that you may not lose things hereafter: lend to God your wealth, that you may be really rich.

And the way to lend it He next teaches us, saying: "Sell your possessions, and give alms. Make for yourselves purses that do not grow old, and a treasure that does not fail, eternal, in heaven." And the blessed David also teaches us the very same thing in the Psalms, where he says by inspiration concerning every merciful and good man: "He has scattered abroad, and given to the poor, and his righteousness is stored up forever." For worldly wealth has many enemies: thieves are numerous, and this world of ours is full of oppressors. Some of them are accustomed to plundering by secret means, while others use violence and tear it away even from those who resist. But the wealth that is laid up above in heaven, no one harms, for God is its Keeper, Who does not sleep.³

And the way in which to lend it He next teaches us, saying; "Sell your possessions, and give alms. Make you purses that grow not old: and a treasure that fails not, eternal, in "heaven.'' And the very same the blessed David also teaches us in the Psalms, where he says by inspiration of every merciful and good man: "He has dispersed, and given to the poor, and his righteousness is stored up for ever.'' For worldly wealth has many foes: for thieves are numerous, and this world of ours is full of oppressors; of whom some are wont to plunder by secret means, while others use violence, and tear it away even from those who resist. But the wealth that is laid up above in heaven, no one injures: for God is its Keeper, Who sleeps not.³

It's also quite absurd that we often trust our earthly wealth to honest people without fearing any loss from our confidence in the integrity of those who receive it, yet we won't trust it to God. He receives these earthly things from us as a kind of loan and promises to give us eternal things in return, and with interest. "For good measure," He says, "pressed down, shaken together, and running over, shall they give into your bosom." When the measure runs over, this is clear proof of its great abundance. So away with this pleasure-loving wealth—this parent of shameful desires, this inciter to bodily impurity, this companion of greed, this source of arrogance. Like unbreakable chains, it binds the human mind in weakness and laziness toward everything good, and it raises up a stiff and arrogant neck against God, refusing to submit to the yoke that would lead it to godliness. Instead, be gentle, merciful, ready to share, and kind. The Lord is truthful when He says, "where your treasure is, there your heart will be also." The whole focus of those who value these temporary things is fixed on them, while those who desire what is in heaven direct the eye of their mind there. So, as I said, be friendly to your fellow believers and merciful. The blessed Paul reinforces what I tell you when he writes: "Command those who are rich in this present world not to be proud or to put their hope in wealth, which is unreliable, but in God, Who richly provides us with everything to enjoy. Tell them to do good, to be rich in good works, ready to give and willing to share, storing up for themselves treasure as a good foundation for the future, so that they may take hold of true life." If we earnestly practice these things, we shall become heirs of the kingdom of heaven, through Christ, by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

And besides it is a very absurd thing, that while we often entrust men of probity with our earthly wealth, and feel no fear lest any loss should result from our confidence in the uprightness of those who receive it; we will not trust it to God, Who receives from us these earthly things, so to speak, as a loan, and promises to give us things eternal, and that with usury. "For good measure," He says, "and pressed close, and weighing down the scale, and running over, shall they give into your bosom." And for the measure to run over, is a direct proof of its great abundance. Away then with this pleasure-loving wealth; this parent of base lusts; this inciter to carnal impurity; this friend of covetousness; this worker of boasting: which, as with indissoluble bonds, chains the human mind in effeminacy and indolence towards all that is good, and stretches out, so to speak, a stiff and haughty neck against God: for it yields not itself to that yoke which would lead it unto piety. And be gentle, and merciful, ready to communicate, and courteous. For the Lord is true, Who says; "that where your treasure is, there is your heart also." For the whole earnestness of those who value these temporal things is set upon them; while those who wish for that which is in heaven, direct thither the eye of the mind. Bo therefore, as I said, friendly to your companions, and merciful. And the blessed Paul makes me speak unto you, where he writes; "Charge them who are rich in this world, that they be not high-minded, nor trust in riches, wherein is no reliance, but on God, Who gives us all things richly to enjoy: that they do good: that they be rich in good works, ready to give, and willing to share with others; laying up for themselves treasures that shall be a good foundation for that which is to come, that they may lay hold upon true life." These are the things which, if we earnestly practise, we shall become heirs of the kingdom of heaven, by Christ; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and over, Amen.

Let your loins be girt, and your lamps burning, and be like men who wait for their master when he returns from the banquet, so that when he comes and knocks they may open to him immediately. Blessed are those servants whom their master finds watching when he arrives. I tell you truly that he will gird up his loins, make them sit down to eat, and pass by and serve them. And if he comes in the second watch, or if he comes in the third watch, and finds them so, blessed are those servants. And know this: if the master of the house had known at what hour the thief would come, he would have stayed awake and not allowed his house to be broken into. Therefore, you also must be ready, for the Son of man comes at an hour when you do not expect him.

12:35-40. Let your loins be girt, and your lamps burning, and be like unto men that wait for their lord, when he will return from the banquet: that when he has come and knocked they may open to him immediately. Blessed are those servants, whom their lord at his coming shall find watching. Verily I say unto you, that he will gird up his loins, and make them sit down to meat, and pass by and minister unto them. And if he come in the second watch, or if he come in the third watch, and find them so, blessed are those servants. And know this, that if the master of the house had known at what hour the thief would come, he would be awake, and not have suffered his house to be dug through. Be you therefore also ready, for in an hour that you expect not the Son of man cometh.

The Psalmist has said somewhere to Christ, the Savior of all, "Your commandment is exceeding broad." Anyone who is willing can see from the facts themselves that this statement is true, for He establishes for us countless pathways, so to speak, that lead us to salvation and make us familiar with every good work. In this way, we may win the crown of piety for ourselves and imitate the noble conduct of the saints, so that we may attain the inheritance that is rightly prepared for them. For this reason He says, "Let your loins be girt, and your lamps burning." He speaks to them as spiritually-minded people and once again describes intellectual realities by means of things that are visible and tangible.

THE Psalmist has somewhere said unto Christ, the Saviour of all; "Your commandment is exceeding broad." And any one may see if he will from the very facts that this saying is true: for He establishes for us pathways in countless numbers, so to speak, to lead us unto salvation, and make us acquainted with every good work, that we, winning for our heads the crown of piety, and imitating the noble conduct of the saints, may attain to that portion which is fitly prepared for them. For this reason He says, "Let your loins be girt, and your lamps burning." For He speaks to them as to spiritually-minded persons, and describes once again things intellectual by such as are apparent and visible.

No one should think that He wants us to have our physical bodies girded and burning lamps in our hands—such an interpretation would suit only Jewish dullness. Rather, having our loins girded signifies the mind's readiness to work diligently at everything praiseworthy, for those who apply themselves to physical labors and engage in strenuous work have their loins girded. And the lamp clearly represents the mind's wakefulness and intellectual cheerfulness. We say that the human mind is awake when it repels any tendency to fall asleep into that carelessness which often brings it under subjection to every kind of wickedness. When the mind is sunk in stupor, the heavenly light within it is liable to be endangered, or is already in danger, from a violent and forceful blast of wind, as it were. Christ therefore commands us to be awake, and His disciple also rouses us to this by saying, "Be awake: be watchful." Furthermore, the very wise Paul also says, "Awake, O sleeper, and arise from the dead: and Christ shall give you light."

For let no one say, that He wishes us to have our bodily loins girt, and burning lamps in our hands:—-such an interpretation would suit only Jewish dullness:—-but our loins being girt, signifies the readiness of the mind to labour industriously in every thing praiseworthy; for such as apply themselves to bodily labours, and are engaged in strenuous toil, have their loins girt. And the lamp apparently represents the wakefulness of the mind, and intellectual cheerfulness. And we say that the human mind is awake when it repels any tendency to slumber off into that carelessness, which often is the means of bringing it into subjection to every kind of wickedness, when being sunk in stupor the heavenly light within it is liable to be endangered, or even already is in danger from a violent and impetuous blast, as it were, of wind. Christ therefore commands us to be awake: and to this His disciple also arouses us by saying; Be awake: be watchful." And further, the very wise Paul also says; "Awake, O sleeper, and arise from the dead: and Christ shall give you light."

Those who wish to share in eternal life and firmly believe that Christ will come down from heaven as Judge at the appointed time must not be careless and given over to pleasures, nor, so to speak, scattered and dissolved in worldly distraction. Rather, they should keep their will firmly restrained and set themselves apart by their eagerness to work at those duties that please God. They must also have an alert and wakeful mind, marked by knowledge of the truth and richly filled with the radiance of the vision of God, so that rejoicing in this, they may say, "You, O Lord, will light my lamp: You, my God, will lighten my darkness."

It is the duty therefore of those who would be partakers of eternal life, and firmly believe that in due season Christ will descend from heaven as Judge, not to be lax, and dissolved in pleasures; nor, so to speak, poured out and melted in worldly dissipation: but rather let them have their will tightly girt, and distinguish themselves by their zeal in labouring in those duties with which God is well pleased. And they must further possess a vigilant and wakeful mind, distinguished by the knowledge of the truth, and richly endowed with the radiance of the vision of God; so as for them, rejoicing therein, to say, "You, O Lord, will light my lamp: You, my God, will lighten my darkness."

An expression like this is completely inappropriate for heretics, whether they are followers or teachers. For as Christ Himself said, "Darkness has blinded their eyes." And Paul explains this to us, saying that "the god of this world has blinded the minds of those who do not believe, so that the light of the glorious Gospel of Christ may not shine upon them." It is therefore our duty to carefully avoid their false teaching and not to turn away from the doctrines of truth, nor to admit into our minds the devil's darkness. Rather, we should draw near to the true light, who is Christ, praising Him in psalms and saying "Lighten my eyes, that I sleep not for death." For it is truly death—not of the body, but of the soul—to fall from the uprightness of true doctrines and to choose falsehood instead of truth. Let our loins therefore be girded, and our lamps burning, according to what has been spoken to us here.

Quite unbefitting is an expression like this for heretics, whether they be the sectaries or the teachers. For as Christ Himself said, "Darkness has blinded their eyes." And this Paul explains to us, saying, that "the god of this world has blinded the minds of them that believe not, that the light of the glorious Gospel of Christ may not shine upon them." It is our duty therefore carefully to avoid their false speaking, and not to turn aside from the doctrines of the truth; and admit into our minds the darkness of the devil; but rather to draw near to the true light, even Christ, praising Him in psalms and sayings "Lighten mine eyes, that I sleep not for death." For it is in very deed death, and that not of the body, but of the soul, to fall from the uprightness of true doctrines, and choose falsehood instead of the truth. Let therefore our loins be girt, and our lamps burning, according to what has here been spoken unto us.

We should also recognize that the law given through the very wise Moses is found to have commanded something similar to the Israelites. A lamb was sacrificed on the fourteenth day of the first month as a type of Christ. "For our passover, Christ is sacrificed," according to the testimony of the most sacred Paul. The hierophant Moses, or rather God through him, commanded them when eating its flesh, saying, "Let your loins be girt, and your shoes on your feet, and your staves in your hands." I affirm that it is the duty of those who are partakers of Christ to beware of unproductive laziness, and furthermore not to have their loins ungirt and loose, so to speak, but to be ready to cheerfully undertake whatever labors are fitting for the saints, and to hasten eagerly wherever the law of God leads them. For this reason He very appropriately made them wear the garb of travelers at the passover.

And let us know that the law also of the very wise Moses is found to have commanded something of the kind to the Israelites. For a lamb was sacrificed on the fourteenth day of the first month, as a type of Christ. "For our passover, Christ is sacrificed," according to the testimony of most sacred Paul. The hierophant Moses then, or rather God by his means, commanded them, when eating its flesh, saying, "Let your loins be girt, and your shoes on your feet, and your staves in your hands." For I affirm that it is the duty of those who are partakers of Christ, to beware of a barren indolence; and yet further, not to have as it were their loins ungirt and loose, but be ready cheerfully to undertake whatever labours become the saints; and to hasten besides with alacrity whithersoever the law of God leads them. And for this reason He very appropriately made them wear [at the passover] the garb of travellers.

We ought to look for Christ's coming again from heaven—for He will come in the glory of the Father with the holy angels. He has taught us this, saying, "We must be like people who wait for their lord when he returns from the banqueting-house, so that when he comes and knocks, they may open to him immediately." For Christ will return as from a feast. This clearly shows that God always dwells in festivals that are fitting for Him. For above there is no sadness whatsoever, since nothing can grieve that nature which is incapable of passion and of being affected by anything of this kind.

And that we ought to look for the coming again of Christ from heaven;—-for He will come in the glory of the Father with the holy angels;—-He has taught us saying, "That we must be like unto men that wait for their lord, when he will return from the banqueting-house, that when he has come and knocked, they may open to him immediately." For Christ will return as from a feast: by which is plainly shown, that God over dwells in festivals, such as befit Him. For above there is no sadness whatsoever: since nothing can grieve That nature Which is incapable of passion, and of being affected by anything whatsoever of this kind.

When Christ comes and finds us ready, alert, and with enlightened hearts, He will immediately make us blessed. For "He will gird up His loins, and serve them." From this we learn that He will reward us in proportion to our efforts. And because we are weary from our labor, He will comfort us by setting before us spiritual feasts and spreading the abundant table of His gifts.

When therefore He comes and finds us girt and wakeful, and with our heart enlightened, then forthwith He will make us blessed: for "He will gird up His loins, and serve them." By which we learn that he will requite us proportionately: and because we are as it were weary with toil, He will comfort us, setting before us spiritual banquets, and spreading the abundant table of His gifts.

"And whether He come in the second watch," it says, "or whether He come in the third watch, blessed are they." Here I ask you to observe the breadth of God's gentleness and the generosity of His kindness toward us. For truly He knows our frame and how readily the human mind wanders into sin. He knows that the power of fleshly desire tyrannizes over us, and that the distractions of this world even drag us on by force, so to speak against our will, leading the mind into all that is shameful. But because He is good, He does not leave us to despair. On the contrary, He has compassion on us and has given us repentance as the medicine of salvation. For this reason He says that "whether He come in the second watch, or whether He come in the third watch, and find them so doing, blessed are they." You will certainly wish to understand clearly what this means. People divide the night into three or four watches. For the sentries on city walls, who watch for the enemy's movements, hand over the watch and guard to others after being on duty for three or four hours. In the same way, we have three ages: the first, when we are still children; the second, when we are young men; and the third, when we reach old age. Now the first of these, when we are still children, is not held accountable by God but is considered worthy of pardon because of the still-feeble mind and the weakness of understanding. But the second and third periods, manhood and old age, owe God obedience and a life of godliness according to His good pleasure. Therefore whoever is found watching and, so to speak, well prepared, whether he happens to be still a young man or one who has reached old age, he shall be blessed. For he shall be counted worthy of attaining Christ's promises.

"And whether He come in the second watch, it says, or whether He come in the third watch, blessed are they." Here observe I pray, the breadth of the divine gentleness, and the bountifulness of His mildness towards us. For verily He knows our frame, and the readiness with which man's mind wanders into sin. He knows that the power of fleshly lust tyrannizes over us, and that the distractions of this world even, so to speak, against our will drag us on by force, leading the mind into all that is unseemly. But in that He is good, He does not leave us to despair, but on the contrary, pities us, and has given us repentance as the medicine of salvation. For this reason He says, that "whether He come in the second watch, or whether He come in the third watch, and find them so doing, blessed are they." Now the meaning of this you will certainly wish clearly to understand. Men therefore divide the night into three or four watches. For the sentinels on city walls, who watch the motions of the enemy, after being on guard three or four hours, deliver over the watch and guard to others. So with us there are three ages: the first, that in which we are still children; the second, in which we are young men; and the third, that in which we come to old age. Now the first of these, in which we are still children, is not called to account by God, but is deemed worthy of pardon, because of the imbecillity as yet of the mind, and the weakness of the understanding. But the second and the third, the periods of manhood and old age, owe to God obedience and piety of life, according to His good pleasure. Whosoever therefore is found watching, and, so to speak, well girt, whether, if it so chance, he be still a young man, or one who has arrived at old age, blessed shall he be. For he shall be counted worthy of attaining to Christ's promises.

In commanding us to watch, He adds a clear example for our safety that excellently shows the danger of doing otherwise. He says that if the master of the house had known what hour the thief would come, he would be awake and not allow his house to be broken into. Therefore, you also must be ready, because the Son of man comes at an hour when you do not expect Him. As His disciple said, "The day of the Lord will come as a thief, in which the heavens shall suddenly pass away, and the elements being on fire shall melt, and the earth and the works in it shall be utterly burned. But we look for new heavens and a new earth, and His promises." And to this he adds, "Since all these things shall be dissolved, what manner of persons ought we to be found, being holy and without blame before Him?" For no one at all knows the time of the consummation of all things, when Christ shall appear from above, from heaven, to judge the world in righteousness. Then He shall give an incorruptible crown to those who are watching, for He is the Giver, and Distributor, and Bestower of the Divine gifts, by Whom and with Whom, to God the Father be praise and dominion with the Holy Spirit, for ever and ever, Amen.

And in commanding us to watch, He adds further for our safety a plain example, which very excellently shows that it is dangerous to act otherwise. For He says, "that if the master of the house had known at what hour the thief would come, he would be awake, and not have suffered his house to be dug through. Be you therefore also ready, for in an hour that you expect not, the Son of man comes." For as His disciple said, "The day of the Lord will come as a thief, in which the heavens shall suddenly pass away, and the elements being on fire shall melt, and the earth, and the works that are therein shall be utterly burned. But we look for new heavens and a new earth, and His promises." And to this he adds, "Since then all these things shall be dissolved, what manner of persons ought we to be found, being holy and without blame before Him? " For no one at all knows the time of the consummation of all things, at which Christ shall appear from above, from heaven, to judge the world in righteousness. Then shall He give an incorruptible crown to them that are watching; for He is the Giver, and Distributor, and Bestower of the Divine gifts: by Whom, and with Whom, to God the Father be praise and dominion with the Holy Spirit, for ever and ever, Amen.

Peter asked, "Lord, are You speaking this parable to us, or to everyone?" The Lord replied, "Who then is the faithful and wise steward whom his master will place over his household to give them their portion of food at the proper time? Blessed is that servant whom his master finds doing this when he comes. Truly I tell you, he will put him in charge of all his possessions. But if that servant says to himself, 'My master is delayed in coming,' and begins to beat the male and female servants, and to eat and drink and get drunk, the master of that servant will come on a day when he does not expect him and at an hour he does not know, and will cut him in pieces and assign him a place with the unbelievers. That servant who knew his master's will but did not do it or prepare according to his will shall be beaten with many lashes. But the one who did not know it and did things deserving punishment shall be beaten with few lashes. For everyone to whom much has been given, much will be required, and from the one to whom much has been entrusted, they will demand all the more.

12:41-48. And Peter said, Lord do You speak this parable unto us, or also unto all? And the Lord said, Who then is the faithful and wise steward, whom his lord shall set over his household, to give the portion of food in its season? Blessed is that servant, whom his lord at his coming shall find so doing. Of a truth I say unto you, that he will appoint him over all that he has. But if that servant say in his heart, My lord delays his coming, and begin to beat the men servants and female servants, and to eat and drink, and be drunken: the lord of that servant shall come in a day that he expects not, and at an hour of which he is not aware, and will cut him asunder, and give him a portion with the unbelievers. And that servant who knew his lord's will, and did it not, neither prepared according to his will, shall be beaten with many stripes. But He who knew it not, and did things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will require the more.

It is a good and beneficial thing for us to direct the searching gaze of the mind toward the words of God. For it is written of the words which God speaks, "Who is wise, and he will understand them? or prudent, and he will know their meaning?" Simply hearing and receiving the spoken word in the ear is common to all people, both to the wise and to those who are not. But the habit of penetrating deeply into profitable thoughts is found only with those who are truly wise. So let us ask this of Christ. Let us imitate the blessed Peter, that chosen disciple, that faithful steward and true believer. When he had heard Christ say something highly beneficial for them, he prayed that it might be explained to him and did not allow it to pass by because he had not yet clearly understood it. For he said, "Lord, do You speak this parable to us, or also to all?" Is it, he asks, a general law that applies equally to all, or does it apply only to those who are superior to the rest? What, then, was troubling the wise disciple, or what led him to wish to learn such things from Christ? We will discuss this point first.

IT is a good and saving thing for us to direct the penetrating glance of the mind unto the words of God. For it is written of the words which God speaks, "Who is wise, and he will understand them? or prudent, and he will know their meaning?" For simply to hear, and receive the spoken word in the ear, is common to all men, both to the wise, and to those who are not so: but the habit of penetrating deep into profitable thoughts is found only with those who are truly wise. Let us therefore ask this of Christ: let us imitate the blessed Peter, that chosen disciple, that faithful steward and true believer; who, when he had heard Christ say somewhat highly advantageous for their benefit, prayed that it might be explained to him, and did not allow it to pass by, because he had not as yet clearly understood it. For he said, "Lord, speak You this parable unto us, or also unto all? Is it, he asks, a general law, and one that appertains in equal measure to all, or is it fitting for those only who are superior to the rest? What then was it which troubled the wise disciple, or what led him to wish to learn things such as this from Christ? This point then we will first discuss.

There are some commandments that are fitting for those who have reached apostolic dignities or possess more than ordinary knowledge and the higher spiritual virtues, while others belong to those in an inferior station. That this is true and according to what I say, we can see from what the blessed Paul wrote to certain of his disciples: "I have given you milk to drink, and not meat, for you were not yet strong enough, nor even yet could you bear it." "For solid food belongs to those who are full grown, who by reason of perfectness have the senses of the heart exercised for discerning good and evil." For just as very heavy burdens can be carried by people of very powerful build, which men of weaker stature are unequal to, so those of a vigorous mind may justly be expected to fulfill the weightier and more excellent commands among those which become the saints, while such commands as are simple, quite easy, and free from all difficulty suit those who have not yet attained to this spiritual strength. The blessed Peter therefore, considering within himself the force of what Christ had said, rightly asked which of the two was meant—whether the declaration referred to all believers, or only to them, that is, to those who had been called to the discipleship and especially honored by the grant of apostolic powers.

There are then some commandments which befit those who have attained to apostolic dignities, or possess a more than ordinary knowledge, and the higher spiritual virtues; while others belong to those in an inferior station. And that this is true, and according to my words, we may see from what the blessed Paul wrote unto certain of his disciples, "I have given you milk to drink, and not meat: for you were not as yet strong enough, nor even yet could you bear it." "For solid food belongs to them that are full grown, who by reason of perfectness have the senses of the heart exercised for the discerning of good and evil." For just, for instance, as very heavy burdens can be carried by persons of a very powerful frame, to which men of weaker stature are unequal, so those of a vigorous mind may justly be expected to fulfil the weightier and more excellent commands among those which become the saints; while such as are, so to speak, simple, and quite easy, and free from all difficulty, suit those who have not yet attained to this spiritual strength. The blessed Peter therefore, considering with himself the force of what Christ had said, rightly asked, which of the two was meant; whether the declaration referred to all believers, or only to them; that is, to those who had been called to the discipleship, and especially honoured by the grant of apostolic powers?

And what is our Lord's reply? He uses a clear and very straightforward example to show that the commandment especially applies to those who hold a more honored position and have been admitted into the rank of teachers. "For who," He says, "is the faithful and wise servant, whom his lord will set over his household, to give the allowance of food at its season?" Let us suppose, He says, a householder who is about to go on a journey and has entrusted to one of his faithful slaves the responsibility for all his house, to give his household—that is, his servants—their allowance of grain at the proper time. When he returns, He says, if upon coming to his house he finds him doing as he commanded, that servant will be truly blessed. For he will set him, He says, over all that he has. But if he is neglectful and lazy, and takes pleasure in oppressing his fellow servants, eating and drinking and given over to self-indulgent pleasure-seeking, he will be cut in two—that is, he will have to bear the most severe punishment—when his lord comes to him on a day he does not expect and at an hour of which he is unaware.

And what is our Lord's reply? He makes use of a clear and very evident example, to show that the commandment especially belongs to those who occupy a more dignified position, and have been admitted into the rank of teachers. "For who, He says, is the faithful and wise servant, whom his lord will set over his household, to give the allowance of food at its season," 'Let us suppose, He says, a householder; who being about to go upon a journey,, has entrusted to one of his faithful slaves the charge of all his house, to give his household, that is, his servants, their allowance of corn at its due season. When therefore, He says, he shall return, if on coming to his house he shall find him so doing as he commanded, very blessed shall that servant be. For he will set him, He says, over all that he has. But if he be neglectful and indolent, and take pleasure in oppressing his fellow-servants, eating and drinking, and given up to self-indulgent voluptuousness, he will be cut asunder, that is, will have to bear the severest punishment, when his lord shall come to him in a day that he expects not, and at an hour of which he is not aware.'

Such then is the simple and plain meaning of the passage. But if we now fix our mind carefully upon it, we shall see what it signifies and how useful it is for those who have been called to the apostleship—that is, to the office of teacher. The Savior has appointed as stewards, so to speak, over his servants—meaning those who have been won by faith to acknowledge his glory—men who are faithful, of great understanding, and well instructed in the sacred doctrines. And he has appointed them, commanding them to give their fellow-servants their allowance of food, and not simply without distinction, but rather at its proper time. By this is meant such food—I mean spiritual food—as is sufficient and fitting for each individual. For it is not appropriate to address instruction on all points simply to everyone who has believed in Christ, since it is written, "With knowledge learn the souls of your flock." For very different is the way in which we establish in the paths of truth someone who has only just now become a disciple, using simple teaching in which there is nothing profound or difficult to understand, counseling him to escape from the error of polytheism and appropriately persuading him to recognize by the beauty of created things the universal Creator and Maker, who is One by physis and truly God—from the way in which we instruct those who are more mature in mind and able to understand what is the height and depth, and what the length and breadth, of the definitions of the supreme Godhead. For as we have already said, "Solid meat belongs to them that are full grown."

Such then is the simple and plain meaning of the passage: but if we now fix our mind accurately upon it, we shall see what is signified by it, and how useful it is for their benefit who have been called to the apostleship, to the office, that is, of teacher. The Saviour has ordained as stewards, so to speak, over his servants;—-that is, over those who have been won by faith to the acknowledgment of His glory;—-men faithful and of great understanding, and well instructed in the sacred doctrines. And He has ordained them, commanding them to give their fellow-servants their allowance of food; and that not simply and without distinction, but rather at its proper season: by which is meant such food, I mean spiritual food, as is sufficient and fitting for each individual. For it is not fitting to address simply to all who have believed in Christ instruction upon all points; for it is written, "With knowledge learn the souls of your flock." For very different is the way in which we establish in the paths of truth one who has but just now become a disciple, using simple teaching, in which there is nothing profound nor difficult to understand, counselling him to escape from the error of polytheism, and fittingly persuading him to discern by the beauty of things created, the universal Creator and Artificer, Who is One by nature, and verily God: from the way in which we instruct those who are more confirmed in mind, and able to understand what is the height and depth, and what the length and breadth, of the definitions of the supreme Godhead. For as we have already said, " Solid meat belongs to them that are full grown."

Whoever wisely distributes to his fellow-servants their portion—that is, their food—at the right time and according to their need will be truly blessed, as the Saviour says. For he will be considered worthy of even greater things and will receive a fitting reward for his faithfulness. "For he will set him," He says, "over all that he has." The Saviour has taught us this same truth elsewhere, when praising the diligent and faithful servant, He said, "O good and faithful servant, you have been faithful over few things, I will set you over many things: enter into the joy of your lord."

Whoever therefore shall wisely in due season, and according to their need, divide to his fellow-servants their portion, that is, their food, very blessed shall he be, according to the Saviour's word. For he shall be counted worthy of still greater things, and shall receive a suitable recompense for his fidelity. "For he will set him, He says, over all that he has." And this the Saviour has elsewhere taught us, where praising the active and faithful servant, He said, "O good and faithful servant, you have been faithful over few things, I will set you over many things: enter into the joy of your lord."

But if, He says, a person neglects the duty of being diligent and faithful, and despises watchfulness in these things as unnecessary, allowing his mind to become intoxicated with worldly concerns and seduced into improper behavior, dragging around by force and oppressing those who are under his authority, and not giving them their portion, he will be utterly wretched. For this, I think, and only this, is the meaning of his being cut in two. "And his portion too," He says, "will be with the unbelievers." For whoever has wronged the glory of Christ, or dared to think little of the flock entrusted to his care, is no different from those who do not know Him at all, and all such people will rightly be counted among those who have no love for Him. For Christ once said to the blessed Peter, "Simon, son of Jonah, do you love Me? Feed My sheep; feed My lambs." If the one who feeds his flock loves it, then of course the one who neglects it and leaves the flock entrusted to him without care hates it. And if he hates it, he will be punished and will face the condemnation pronounced on the unbelievers, since the very facts convict him of being negligent and contemptuous. Such was the man who received the talent to use for spiritual purposes and did not do so, but instead brought back what had been given to him without increase, saying, "Lord, I knew that you are a hard man, that you reap where others have sown and gather where others have scattered, and I was afraid and hid the talent. Look, you have what is yours." But those who had received the five talents, or even more, and who worked hard and loved their service, were honored with glorious positions. For they heard, one of them, "Be over ten," and the other, "Be over five cities," while that insulting and lazy servant suffered the harshest condemnation. To be negligent in carrying out the duties of ministry is everywhere dangerous, or rather, brings destruction upon people. But to perform them with tireless zeal earns for us life and glory. And this means speaking to our fellow servants correctly and without error about the things that relate to God and whatever can benefit them in attaining both the knowledge and the ability to walk uprightly. And the blessed Paul also writes to certain people, "Feed the flock of God which is among you, so that when the Chief Shepherd appears, you may receive your reward." And knowing that laziness is the door to destruction, he said again, "Woe to me if I do not preach."

But if, He says, neglecting the duty of being diligent and faithful, and despising watchfulness in these things as superfluous, he let his mind grow intoxicated with worldly cares, and is seduced into improper courses, dragging by force, and oppressing those who are subject to him, and not giving them their portion, in utter wretchedness shall he be. For this I think, and this only, is the meaning of his being cut asunder. "And his portion too," He says, "shall be with the unbelievers." For whosoever has done wrong to the glory of Christ, or ventured to think slightingly of the flock entrusted to his charge, differs in no respect whatsoever from those who know Him not: and all such persons will justly be counted among those who have no love for Him. For Christ even once said to the blessed Peter, " Simon, son of Jonah, do you love Me? feed My sheep; feed My lambs." If therefore he who feeds his flock loves it, then of course he that neglects it, and leaves the flock that has been entrusted to him without oversight, hates it: and if he hate it he will be punished, and be liable to the condemnation pronounced upon the unbelievers, as being convicted by the very facts of being negligent and contemptuous. Such was he who received the talent to trade with in things spiritual, and did not do so, but on the contrary brought that which had been given him without increase, saying, "Lord, I knew that you are a hard man, that you reap where others have sown, and gather whence others have scattered; and I was afraid, and hid the talent: lo! you have what is yours." But those who had received the five talents, or even yet more, and laboured and loved service, were honoured with glorious dignities. For they heard, the one of them, "Be you over ten," and the other, "Be you over five cities:" while that contumelious and slothful servant suffered the severest condemnation. To be negligent therefore in discharging the duties of the ministry is everywhere dangerous, or rather, brings upon men perdition: but to perform them with unwearying zeal earns for us life and glory. And this means to discourse to our fellow servants correctly and without error the things which relate to God, and whatsoever is able to benefit them in attaining both to the knowledge and the ability to walk uprightly. And the blessed Paul [Peter] also writes to certain persons, "Feed the flock of God which is among you, that when the Chief Shepherd shall appear, you may receive your reward." And as knowing that slothfulness is the door of perdition, he again said, "Woe is me, if I preach not."

And the Savior immediately showed that bitter and unavoidable punishment is threatened against those who are lazy in this duty by adding two examples one after the other to what He had already said. "For the servant," He says, "who knew his master's will, and did not do it, neither prepared according to his will, shall be beaten with many stripes: but he who did not know it, and did things worthy of stripes, shall be beaten with few stripes." Now the guilt is undeniable in the case of the one who knew his master's will but then neglected it and did nothing that was appropriate and which it was his duty to do. For this is clear contempt, and therefore the many stripes. But for what reason were the few stripes inflicted on the one who neither knew nor did his master's will? For someone might ask, for instance, How can he who did not know it be guilty? The reason is that he would not know it, although it was within his power to learn. But if the one who is completely ignorant of it does not escape anger, because when it was his duty to know he neglected the means of learning, what defense can save the one who knew and disregarded it from justly bearing many stripes? "For to whomever much is given, of him shall much be required: and to whom men have committed much, of him they will require the more."

And that bitter and inevitable punishment is threatened against those who are slothful in this duty, the Saviour immediately showed, by adding to what had been already said two examples one after the other. "For the servant," He says, "who knew his master's will, and did it not, neither prepared according to his will, shall be beaten with many stripes: but he who knew it not, and did things worthy of stripes, shall be beaten with few stripes." Now the guilt is indisputable in the case of him who knew his master's will, but afterwards neglected it, and did nothing that was fitting, and which it was his duty to do. For it is manifest contumely, and therefore the many stripes. But for what reason were the few stripes inflicted on him who neither knew nor did his master's will? For some one, for instance, may say, How can he who knew it not be guilty? The reason is, because he would not know it, although it was in his power to learn. But if he who is. entirely ignorant of it does not escape from anger, because when it was his duty to know he neglected the means of learning, what plea can deliver him from justly bearing many stripes, who knew, and disregarded it? " For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will require the more."

The condemnation of those who teach is therefore very severe. Christ's disciple shows us this when he says, "Let there not be many teachers among you, my brethren, knowing that we shall receive the greater condemnation." For the bestowal of spiritual gifts is abundant upon those who are the leaders of the people. The wise Paul also wrote somewhere to the blessed Timothy: "The Lord shall give you wisdom in every thing," and "Despise not the gift that is in you, which was given you by the laying on of my hands." From such people, then, the Savior of all requires much in return, since He has given them much. And what are the virtues He requires? Constancy in the faith; correctness in teaching; being well grounded in hope; unwavering in patience; invincible in spiritual strength; cheerful and brave in every more excellent achievement, so that we may be examples to others of the evangelic life. For if we live this way, Christ will bestow upon us the crown; by Whom and with Whom, to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

Very severe therefore is the condemnation of those who teach. And this Christ's disciple shows us, saying, "Let there not be many teachers among you, my brethren, knowing that we shall receive the greater condemnation." For abundant is the bestowal of spiritual gifts upon those who are the chiefs of the people: for so the wise Paul also somewhere wrote to the blessed Timothy; "The Lord shall give you wisdom in every thing." And, "Despise not the gift that is in you, which was given you by the laying on of my hands." From such as these then, the Saviour of all, in that He has given them much, requires much in return. And what are the virtues He requires? Constancy in the faith; correctness in teaching; to be well grounded in hope; unwavering in patience; invincible in spiritual strength; cheerful and brave in every more excellent achievement: that so we may be examples to others of the evangelic life. For if we will thus live, Christ will bestow upon us the crown; by Whom and with Whom, to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

I have come to cast fire upon the earth, and what do I desire if it is already kindled? I have a baptism to be baptized with, and how I am constrained until it is accomplished! Do you think that I have come to give peace on earth? I tell you, no, but rather division. For from now on there will be five in one house divided: three against two, and two against three. The father will be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law.

12:49-53. I am come to cast fire upon the earth: and what will I, if already it be kindled? And I have a baptism to be baptized with: and how am I straitened, until it be accomplished! You think that I am come to give peace upon earth: I tell you, Nay, but division. For henceforth there shall be five in one house divided; three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law.

God the Father sent down the Son from heaven for the salvation of all. To the Israelites, He gave the law to help them, as Scripture says, and also spoke to them through the holy prophets about things that would benefit their salvation, promising them the deliverance that would come through Christ. But when the right time came—when the things prophesied long ago were to be fulfilled—He who is God and Lord appeared to us. He tells us the reason for this in these words: "I am come to cast fire upon the earth; and what will I if already it be kindled?" So come, let us examine what kind of fire this is that He speaks of here. Is it useful for those on earth? Is it for their salvation? Or does it torment people and cause their destruction, like the fire that is prepared for the devil and his angels?

GOD the Father for the salvation of all sent down for us the Son from heaven. For to the Israelites indeed He gave the law to be their helper, according to the Scripture; and also spoke to them by the holy prophets such things as were profitable for their salvation, promising them the deliverance that is by Christ. But when the season had arrived, in which those things that had been prophesied of old were to be accomplished, He Who is God and Lord shone forth upon us. And He tells us the cause thereof in these words; "I am come to cast fire upon the earth; and what will I if already it be kindled? Come therefore, and let us examine of what nature is this fire, concerning which He here speaks. Is it useful for those upon earth? Is it for their salvation? Or does it torture men, and cause their perdition, like that which is prepared for the devil and his angels?

We therefore affirm that the fire sent forth by Christ is for the salvation and benefit of humanity. May God grant that all our hearts be filled with it. This fire, I say, is the saving message of the Gospel and the power of its commandments. Through these, all of us on earth—who were cold and dead because of sin and ignorant of Him who is God by nature and in truth—are kindled to a life of piety and made "fervent in spirit," as blessed Paul says. Beyond this, we also become partakers of the Holy Spirit, who is like fire within us. For we have been baptized with fire and the Holy Spirit. We have learned the way to this through what Christ tells us. Listen to His words: "Verily I say unto you, that except a man be born of water and spirit, he cannot see the kingdom of God."

We affirm therefore that the fire which is sent forth by Christ is for men's salvation and profits': God grant that all our hearts may be full thereof. For the fire here is, I say, the saving message of the Gospel, and the power of its commandments; by which all of us upon earth, who were so to speak cold and dead because of sin, and in ignorance of Him Who by nature and truly is God, are kindled unto a life of piety, and made "fervent in spirit," according to the expression of the blessed Paul. And besides this we are also made partakers of the Holy Spirit, Who is as fire within us. For we have been baptized with fire and the Holy Spirit. And we have learnt the way thereto, by what Christ says to us: for listen to His words; "Verily I say unto you, that except a man be born of water and spirit, he cannot see the kingdom of God."

The divinely inspired Scripture has a pattern of using the term "fire" to refer sometimes to the divine and sacred words, and to the efficacy and power that comes through the Holy Spirit, by which we are made, as I said, "fervent in spirit." One of the holy prophets spoke in the person of God concerning Christ our common Savior: "The Lord, whom you seek, shall suddenly come to His temple, even the Messenger of the covenant, whom you desire: behold He comes, says the Lord. And who shall endure the day of His coming? or who shall stand at the sight of Him? For look, He comes like the fire of a furnace, and like the sulphur of the bleacher. And He shall sit, like one that smelts and purifies as silver and as gold." By the temple he means the body, truly holy and undefiled, which was born of the holy virgin by the Holy Spirit in the power of the Father. This is what was said to the blessed virgin: "The Holy Spirit shall come upon you, and the power of the Highest shall overshadow you." The prophet calls Him "the Messenger of the covenant" because He makes known and delivers to us the good will of the Father. He Himself said to us, "All things that I have heard of the Father, I have made known to you." The prophet Isaiah also writes concerning Him: "Unto us a Child is born; yes, unto us a Son is given: and His government shall be upon His shoulder: and His name shall be called, The Messenger of the great counsel." Just as those who know how to refine gold and silver melt out the impurities contained in them by using fire, so also the Savior of all cleanses the mind of all those who have believed in Him by the doctrines of the Gospel in the power of the Spirit.

It is the custom moreover of the divinely inspired Scripture to give the name of fire sometimes to the divine and sacred words, and to the efficacy and power which is by the Holy Spirit, and whereby we are made, as I said, "fervent in spirit." For one of the holy prophets thus spoke as in the person of God respecting Christ our common Saviour: "The Lord, Whom you seek, shall suddenly come to His temple, even the Messenger of the covenant, Whom you desire: behold He comes, says the Lord. And who shall endure the day of His coming? or who shall stand at the sight of Him? For lo! He comes like the fire of a furnace, and like the sulphur of the bleacher. And He shall sit, like one that smelts and purifies as silver and as gold." Now by the temple he here means the body, holy of a truth and undefiled, which was born of the holy virgin by the Holy Spirit in the power of the Father. For so was it said to the blessed virgin, "The Holy Spirit shall come upon you, and the power of the Highest shall overshadow you." And he styles Him the Messenger of the covenant," because He makes known and ministers unto us the good-will of the Father. For He has Himself said to us, "All things that I have heard of the Father, 1 have made known unto you." And the prophet Isaiah also thus writes respecting Him; "Unto us a Child is born; yes, unto us a Son is given: and His government shall be upon His shoulder: and His name shall be called, The Messenger of the great counsel." Just therefore as those who know how to refine gold and silver, melt out the dross contained in them by the use of fire; so also the Saviour of all cleanses by the doctrines of the Gospel in the power of the Spirit, the mind of all those who have believed in Him.

The prophet Isaiah also said that "He saw the Lord of Sabaoth sitting upon a throne high and lifted up, and around Him stood the Seraphim, praising Him. Then said He to himself, Alas for me, a sinner, for I repent, because being a man with unclean lips, I dwell among a people of unclean lips, and have seen with my eyes the King, the Lord of Sabaoth." But he adds to this that "one of the Seraphim was sent to me, and in his hand he had a live coal, which he had taken with tongs from the altar, and he touched my mouth with it and said, Look! This has touched your lips, and it will take away your sins and cleanse you of your iniquities." What interpretation then should we give to the coal that touched the prophet's lips and cleansed him from all sin? Clearly it is the message of salvation and the confession of faith in Christ, which anyone who receives with his mouth is immediately and completely purified. And Paul assures us of this when he says, "that if you confess with your mouth that Jesus is Lord, and believe in your heart that God has raised Him from the dead, you will be saved."

And further the prophet Isaiah also said, that "He saw the Lord of Sabaoth sitting upon a throne high, and lifted up: and around Him stood the Seraphim, praising Him. Then said He to himself, Alas for me a sinner, for I repent me: in that being a man, and of unclean lips, I dwell among a people of unclean lips, and have seen with my eyes the King, the Lord of Sabaoth." But to this he adds, that " one of the Seraphim was sent unto me, and in his hand he had a live coal, which he had taken with the tongs from the altar, and he touched with it my mouth, and said, Lo! this has touched your lips, and it shall take away your sins, and cleanse you of your iniquities." What interpretation then are we to put upon the coal which touched the prophet's lips, and cleansed him from all sin? Plainly it is the message of salvation, and the confession of faith in Christ, which whosoever receives with his mouth is forthwith and altogether purified. And of this Paul thus assures us; "that if you say with your mouth that Jesus is Lord, and believe in your heart that God has raised Him from the dead, you shall be saved."

We say then that the power of the divine message resembles a live coal and fire. And the God of all said somewhere to the prophet Jeremiah, "Look, I have made My words in your mouth to be fire, and this people to be wood, and it shall devour them." And again, "Are not My words like burning fire, says the Lord?" So our Lord Jesus Christ was right to say to us, "I have come to throw fire upon the earth, and what do I want if it is already kindled!" For some of the Jewish crowd had already believed in Him, whose first-fruits were the divine disciples. And once the fire was kindled, it was soon to take hold of the whole world, right after the whole plan of salvation had reached its completion—that is, as soon as He had endured His precious passion upon the cross and had commanded the bonds of death to cease. For He rose on the third day from the dead.

We say then that the power of the divine message resembles a live coal and fire. And the God of all somewhere said to the prophet Jeremiah, "Behold, I have made My words in your mouth to be fire, and this people to be wood, and it shall devour them." And again, "Are not My words as burning fire, says the Lord? Rightly therefore did our Lord Jesus Christ say unto us, "I am come to throw fire upon earth; and what will I, if it be already kindled!" For already some of the Jewish crowd believed on Him, whose first-fruits were the divine disciples: and the fire being once kindled was soon to seize upon the whole world, immediately that the whole dispensation had attained to its completion: as soon, that is, as He had borne His precious passion upon the cross, and had commanded the bonds of death to cease. For He rose on the third day from the dead.

And this He teaches us by saying, "But I have a baptism to be baptized with, and how am I straitened until it be accomplished!" By His baptism He means His death in the flesh, and by being straitened because of it He means that He was saddened and troubled until it was accomplished. For what was to happen when it was accomplished? That from then on the saving message of the Gospel would be proclaimed not only in Judea—comparing this message to fire, He said, "I am come to send fire upon earth"—but that now it would be published even to the whole world. For before the precious cross and His resurrection from the dead, His commandments and the glory of His divine miracles were spoken of only in Judea. But because Israel sinned against Him, for they killed the Prince of Life, as far as they were concerned, even though He arose having spoiled the grave, then immediately He gave commandment to the holy apostles in these words: "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 which I have commanded you." Behold therefore, yes see, that throughout all nations that sacred and divine fire was spread abroad by means of the holy preachers.

And this He teaches us by saying, "But I have a baptism to be baptized with, and how am I straitened until it be accomplished!" And by His baptism He means His death in the flesh: and by being straitened because of it He means, that He was saddened and troubled until it was accomplished. For what was to happen when it was accomplished? That henceforth not in Judaea only should the saving message of the Gospel be proclaimed: comparing which to fire He said, "I am come to send fire upon earth:"—-but that now it should be published even to the whole world. For before the precious cross, and His resurrection from the dead, His commandments and the glory of His divine miracles, were spoken of in Judaea only. But because Israel sinned against Him, for they killed the Prince of Life, as far as they were concerned, even though He arose having spoiled the grave: then immediately He gave commandment to the holy apostles in these words: "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 which I have commanded you." Behold therefore, yes see, that throughout all nations was that sacred and divine fire spread abroad by means of the holy preachers.

Christ spoke somewhere through one of the prophets about the holy apostles and evangelists: "And it shall come to pass in that day, that I will make the heads of the thousands of Judaea like a firebrand among wood, and like a fiery lamp among reeds; and they shall devour on the right hand and on the left all the nations round about." In other words, they consumed all the nations like fire and fed upon the whole earth, setting ablaze all its inhabitants, who, as I said, were cold and had experienced the death of ignorance and sin.

And of the holy apostles and evangelists Christ somewhere spoke by one of the prophets: "And it shall come to pass in that day, that I will make the heads of the thousands of Judaea like a firebrand among wood, and like a fiery lamp among reeds; and they shall devour on the right hand and on the left all the nations round about." For, so to speak, like fire they ate up all the nations, and fed upon the whole earth, kindling all its inhabitants, who as I said were cold, and had suffered the death of ignorance and sin.

Would you like to see the effects of this divine and rational fire? Then listen again to His words: "Or do you think that I came to give peace on earth? I tell you, no, but division." And yet Christ is our peace, according to the Scriptures. "He has broken down the middle wall: He has united the two peoples in one new man, thus making peace: and has reconciled both in one body to the Father." He has united the things below to those that are above: how then did He not come to give peace on earth? What then do we say to these things?

Would you like to see the effects of this divine and rational fire? hear then again His words: "Or think you that I am come to give peace upon earth? I tell you, no, but division." And yet Christ is our peace, according to the Scriptures. "He has broken down the middle wall: He has united the two people in one now man, so making peace: and has reconciled both in one body unto the Father." He has united the things below to them that are above: how therefore did He not come to give peace upon earth? What then say we to these things?

Peace is an honorable and truly excellent thing when given by God. For the prophets also say, "Lord, grant us peace: for You have given us all things." But not every peace is necessarily free from blame. There is sometimes, so to speak, an unsafe peace that separates from the love of God those who, without discretion or examination, set too high a value upon it. For instance, the determination to avoid evil men and refuse to be at peace with them—by which I mean not submitting to entertain the same sentiments as they do—is a thing profitable and useful to us. And in like manner, the opposite course is injurious to those who have believed in Christ and attained to the knowledge of His mystery. For such people, it is unprofitable to be willing to follow the same sentiments as those who wander away from the right path and have fallen into the net of pagan error or been caught in the snares of wicked heresies. With these it is honorable to contend, to set the battle constantly in array against them, and to glory in holding opposite sentiments. So even if it is a father who does not believe, the son is free from blame who contradicts him and resists his opinions. And in like manner also, the father, if he is a believer and true to God, but his son is disobedient and evilly disposed and opposes the glory of Christ, is also free from blame if he disregards natural affection and disowns him as his child. And the same reasoning holds with respect to mother and daughter, and daughter-in-law and mother-in-law. For it is right that those who are in error should follow those who are sound in mind, and not, on the contrary, that those should give way whose choice is to entertain correct sentiments and who have a sound knowledge of the glory of God.

That peace is an honourable and truly excellent thing when given by God. For the prophets also say; "Lord, grant us peace: for You have given us all things." But not every peace necessarily is free from blame: there is sometimes, so to speak, an unsafe peace, and which separates from the love of God those who, without discretion or examination, set too high a value upon it. As for instance: the determination to avoid evil men. and refuse to be at peace with them;—-by which I mean the not submitting to entertain the same sentiments as they do;—-is a thing profitable and useful to us. And in like manner the opposite course is injurious to those who have believed in Christ, and attained to the knowledge of His mystery: to such it is unprofitable to be willing to follow the same sentiments as those who wander away from the right path, and have fallen into the net of heathen error, or been caught in the snares of wicked heresies. With these it is honourable to contend, and to set the battle constantly in array against them, and to glory in holding opposite sentiments; so that even though it be a father that believes not, the son is free from blame who contradicts him, and resists his opinions. And in like manner also the father, if he be a believer, and true unto God, but his son disobedient and evilly disposed, and that opposes the glory of Christ, is also free from blame, if he disregard natural affection, and disowns him as his child. And the same reasoning holds with respect to mother and daughter: and daughter-in-law and mother-in-law. For it is right that those who are in error should follow those who are sound in mind: and not, on the contrary, that those should give way whose choice is to entertain correct sentiments, and who have a sound knowledge of the glory of God.

Christ has also revealed this to us in another way: "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." Therefore, when you reject an earthly father for the sake of your devotion to Christ, you will gain as Father Him Who is in heaven. And if you give up a brother because he dishonors God by refusing to serve Him, Christ will accept you as His brother. For along with His other blessings, He has given us this as well, saying, "I will declare Your Name to My brethren." Leave your mother according to the flesh and take her who is above, the heavenly Jerusalem, which is our mother. In this way you will find a glorious and powerful lineage in the family of the saints. With them you will be an heir of God's gifts, which neither the mind can comprehend nor words can express. May we too be counted worthy of these gifts through the grace and loving-kindness of 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.

And this Christ has also declared to us in another manner; "He that loves father or mother more than Me, is not worthy of Me: and he that loves son or daughter more than Me, is not worthy of Me." When therefore you deny an earthly father for your piety's sake towards Christ, then shall you gain as Father Him "Who is in heaven. And if you give up a brother because he dishonours God, by refusing to serve Him, Christ will accept you as His brother: for with His other bounties He has given us this also, saying; "I will declare Your Name unto My brethren." Leave your mother after the flesh, and take her who is above, the heavenly Jerusalem, "which is our mother:" so will you find a glorious and mighty lineage in the family of the saints. With them you will be heir of God's gifts, which neither the mind can comprehend, nor language tell. Of which may we too be counted worthy by the grace and loving-kindness of 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.

Jesus also said to the crowds: When you see a cloud rising in the west, you immediately say that rain is coming, and so it happens. And when you see the south wind blowing, you say there will be heat, and so it happens. You hypocrites! You know how to interpret the appearance of the sky and the earth, so how is it that you do not know how to interpret this present time? And why do you not judge for yourselves what is right? For while you are going with your accuser on the way to the magistrate, make an effort to settle with him, so that he does not drag you before the judge, and the judge hand you over to the officer, and the officer throw you into prison. I tell you, you will not get out of there until you have paid back the very last mite.

12:54-59. And He said also to the multitudes, When you have seen a cloud rising out of the west, straightway you say, that rain comes; and so it is. And when [ you see] the south wind blowing, you say, There will be heat: and so it is. You hypocrites! you know how to prove the face of the sky, and of the earth: how then know you not how to prove this time? and why even of yourselves judge you not what is just? For whilst you are going with him who has a suit against you in the way to the magistrate, give diligence that you may be delivered, from him; lest he drag you to the judge, and the judge deliver you to the exactor, and the exactor cast you into prison. I tell you, you shall not come out thence, until you have made compensation unto the last mite.

Those physicians who are skilled in their profession and have become experts through extensive practice deliver the sick from their illnesses by using many kinds of medicines. Through these remedies they relieve people's suffering, gathering from everywhere whatever might help them. And we find Christ, the Savior of all, doing this very thing here, for He is the Physician of spirits and delivers us from the diseases of the soul. He even said through one of the holy prophets, "Return, you returning sons, and I will heal your breaches." And knowing this, the prophet Jeremiah offered his prayers to Him in these words: "Heal me, O Lord, and I shall be healed; save me, O Lord, and I shall be saved, for You are my glory."

THOSE physicians who are exact in their art, and have become proficients by great practice, deliver the sick from their maladies, by making use of many kinds of drugs, by the aid of which they appease the anguish of men's sufferings, gathering from all quarters whatever may benefit them. And this we also find Christ, the Saviour of all, here doing: for He is the Physician of spirits, and delivers us from the maladies of the soul For He even said by one of the holy prophets; "Return, you returning sons; and I will heal your breaches." And as knowing this, the prophet Jeremiah offered up his supplications unto Him in these words: "Heal me, O Lord, and I shall be healed: save me, O Lord, and I shall be saved: for You are my glory,"

Notice, then, how he prepares for us the medicine of admonition, not using direct speech as he so often did, but instead mixing and weaving into it images drawn from examples to make it more abundantly profitable. For he cried out to the crowds, saying: "When you see a cloud rising out of the west, immediately you say that rain is coming, and it happens. And when you see the south wind blowing, you say there will be heat, and so it is." For people pay attention to things like this, and through long observation and practice they predict beforehand when rain will fall or violent windstorms will occur—and sailors especially are very skilled in this matter. Well then, he says, it would be fitting for those who can calculate such things and foretell storms that are about to happen to also fix the penetrating gaze of the mind on matters of importance. And what are these? The law showed beforehand the mystery of Christ, and that he would certainly shine forth in the last ages of the world upon the inhabitants of the earth and submit to be a sacrifice for the salvation of all. For it even commanded a lamb to be sacrificed as a type of him toward evening, at the lighting of lamps, so that we might understand that when this world was declining to its close like the day, the great and precious and truly saving passion would be fulfilled, and the door of salvation would be thrown wide open to those who believe in him, and abundant happiness would be their portion. For also in the Song of Songs we find Christ calling to the bride described there, who represents the person of the Church, in these words: "Arise, come, my neighbor, my beautiful dove, for behold, the winter is past, and the rain is gone—it has passed away. The flowers appear on the ground; the time of pruning has come." As I said, then, a certain springlike calm was about to arise for those who believe in him.

Observe, therefore, how he prepares for us the medicine of admonition, not using as He so often did direct discourse, but mingling, so to speak, and entwining with it images drawn from examples, to make it the more abundantly profitable. For He cried unto the multitudes, saying; "When you see a cloud rising out of the west, straightway you say that rain comes; and it is so. And when [you see] the south wind blowing, you say there will be heat: and so it is." For men fix their attention on things of this kind, and from long observation and practice tell beforehand when rain will fall, or gusts happen of violent winds: and one especially sees sailors very skilful in this matter. Well therefore, He says, well would it become those who can calculate things of this sort, and foretell, it may be, storms that are about to happen, to fix the penetrating glance of the mind also upon matters of importance. And what are these? The law showed beforehand the mystery of Christ; and that certainly He would shine forth in the last ages of the world upon the inhabitants of the earth, and submit to be a sacrifice for the salvation of all. For it even commanded a lamb to be sacrificed as a type of Him towards evening, and at lamp-lighting; that we might understand, that when, like the day, this world was declining to its close, the great and precious and truly-saving passion would be fulfilled: and the door of salvation be thrown widely open unto those who believe in Him, and abundant happiness be their lot. For also in the Song of Songs we find Christ calling to the bride there described, and who represents the person of the Church, in these words: "Arise, come, My neighbour, My beautiful dove: for lo! the winter is past, and the rain is gone: it has passed away. The flowers appear on the ground: the time of the pruning is come." As I said, therefore, a certain springlike calm was about to arise for those who believe in Him.

But against those who, in the greatness of their wickedness, have scorned His goodness and rejected the Savior, there is decreed wrath and misery—a winter, so to speak, of torment and punishment, from whose blast it will be hard to escape. For, as the Psalmist says, "Fire, and brimstone, and the whirlwind, is the portion of their cup." And why is this so? Because they have rejected, as I said, the grace that comes through faith. Therefore the guilt of their sins cannot be wiped away, and they must bear, as they deserve, the punishment due to those who love sin. For when speaking of the Jews, He said, "Verily I say unto you, that if you believe not that I am He, you shall die in your sins."

But against those, who, in the greatness of their wickedness, have scorned His goodness, and rejected the Saviour, there is decreed wrath and misery; and, as it were, a winter of torment and punishment, from the blast of which hard will it be to escape. For, as the Psalmist says; "Fire, and brimstone, and the whirlwind, is the portion of their cup." And why so? Because they have rejected, as I said, the grace that is by faith; and therefore the guilt of their sins cannot be wiped away, and they must bear, as they deserve, the punishment due to those who love sin. For so, when speaking of the Jews, He said; "Verily I say unto you, that if you believe not that I am He, you shall die in your sins."

And no one can doubt that the blessed prophets also preached the mystery of Christ in many ways. For one of them speaks as if in the person of God the Father: "Behold I lay in Sion a stone of stumbling, and a rock of offense: and whoever believes in Him shall not be ashamed." For those who are in their sins are full of shame. For it is said somewhere of the Israelites, who violated the law of Moses: "Like the shame of a thief when he is caught, so shall the children of Israel be ashamed." But those who are in Christ by faith, escaping from the pollutions of sin, are not only not full of shame, but have that boldness which is fitting for those who are free.

And that the blessed prophets also in manifold ways preached the mystery of Christ, no one can doubt. For one of them thus speaks as in the person of God the Father: "Behold I lay in Sion a stone of stumbling, and a rock of offence: and whosoever believes in Him shall not be ashamed." For those who are in their sins are full of shame. For so it is somewhere said of the Israelites, who violated the law of Moses: "Like the shame of a thief when he is caught, so shall the children of Israel be ashamed." But those who are in Christ by faith, escaping from the pollutions of sin, are not only not full of shame, but have that boldness which becomes those who are free.

It was their duty, therefore, yes! their duty, He says—since they possessed understanding and were able to discern the appearance of the sky and the earth—to examine the future as well, and not to let those storms escape their notice that come after this world. For there will be the south wind and rain: that is, fiery torment. The south wind is hot, and the infliction of that punishment is violent and inescapable, like rain falling upon those caught in it. They must not, therefore, let the time of salvation pass by unnoticed—that time when our Savior came, when perfect knowledge of the truth reached humanity, and when the grace that purifies the wicked shone forth. And this happened not through the law, for "it made nothing perfect," having only types and shadows, but rather through faith in Christ, which does not reject the law but fulfills it through a spiritual service. For the very wise Paul wrote: "Do we then make void the law through faith? It may not be: but we establish the law." For we who are justified by Christ establish that law of faith, which in many ways was proclaimed beforehand by Moses and the prophets.

It was their duty, therefore, yes! their duty, He says, as being possessed of understanding, and able to discern the face of the sky and of the earth, to examine also things future, and not to let those tempests escape their observation, which come after this world. For there will be the south wind and rain: that is to say, fiery torment. For the south wind is hot: and the infliction of that punishment is vehement and inevitable, like the rain falling upon those overtaken by it. They must not, therefore, let the time of salvation pass by unnoticed: that time in which our Saviour came, and at which perfect knowledge of the truth reached mankind, and the grace shone forth which purifies the wicked. And that, not by means of the law: for "it made nothing perfect," having only types and shadows; but by faith rather in Christ, not rejecting the law, but fulfilling it by a spiritual service. For the very wise Paul wrote; "Do we then make void the law through faith? It may not be: but we establish the law." For we who are justified by Christ establish that law of faith, which in manifold ways was proclaimed beforehand by Moses and the prophets.

It is our duty, therefore, to be watchful and to seek quickly to gain deliverance from our sins and to find a way to escape blame before we reach the end of our natural lives. He has shown this by saying, "And why do you not judge for yourselves what is right? For while you are going with your accuser to the magistrate, make an effort on the way to settle with him, so that he will not drag you to the judge, and the judge hand you over to the officer, and the officer throw you into prison. I tell you, you will not get out of there until you have paid back the very last cent."

That it is our duty, therefore, to be watchful, in seeking quickly to attain to deliverance from our sins, and the means of escaping from blame, before we arrive at the termination of our natural lives, He has shown, by saying; "And why even of yourselves judge you not what is just? For while you are going with him who has a suit against you, in the way to the magistrate, give diligence that you may be delivered from him; lest he drag you to the judge, and the judge deliver you to the exactor, and the exactor cast you into prison. I tell you, you shall not come out thence, until you have made compensation unto the last mite."

Now perhaps it may be thought that the meaning of this passage is difficult to understand, but it will become very easy if we examine the metaphor by what happens among ourselves. For suppose, He says, that someone has brought a charge against you before one of those in authority and has pointed you out to those whose job it is to bring the accused into court and is causing you to be taken there. "While therefore, He says, you are still with him on the way," that is, before you have come to the judge, "give diligence," that is, do not grow weary in using all your effort so that you may be delivered from him. For otherwise he will hand you over to the judge, and then, when you have been proved to be indebted to him, you will be handed over to the exactors, to those, that is, whose job it is to collect the money, and they will throw you into prison and make you pay the last mite.

Now perhaps it may be imagined that the sense of this passage is difficult to comprehend: but it will become very easy if we examine the metaphor by what takes place among ourselves. For let there be supposed, He says, some one who has brought a charge against you before one of those in authority, and has pointed you out to those whose office it is to carry the accused into court, and is causing you to be taken thither. "While therefore, He says, you are still with him on the way," that is, before you have come to the judge, "give diligence," that is, weary not, in using all your earnestness that you may be delivered from him. For otherwise he will give you up to the judge; and then, when you have been proved to be indebted to him, you will be delivered to the exactors, to those, that is, whose office it is to exact the money; and they will cast you into prison, and make you pay the last mite.

All of us on earth, without exception, are guilty of offenses. The one who has a suit against us and accuses us is the wicked Satan, for he is "the enemy and the exactor." Therefore, while we are still in the way—that is, before we have reached the end of our life here—let us free ourselves from him. Let us do away with the offenses we have committed. Let us close his mouth. Let us seize upon the grace that is through Christ, which frees us from all debt and penalty and delivers us from fear and torment. Otherwise, if our impurity is not cleansed away, we will be brought before the judge and handed over to the exactors—that is, the tormentors—from whose cruelty no one can escape. Indeed, they will exact vengeance for every fault, whether great or small.

Now all of us, without exception, upon earth are guilty of offences: he who has a suit against us and accuses us is the wicked Satan: for he is "the enemy and the exactor." While therefore we are in the way: that is, ere yet we have arrived at the termination of our life here, let us deliver ourselves from him: let us do away with the offences of which we have been guilty: let us close his mouth: let us seize upon the grace that is by Christ, which frees us from all debt and penalty, and delivers us from fear and torment: lest if our impurity be not cleansed away, we be carried before the judge, and given over to the exactors, that is, the tormentors, from whose cruelty no man can escape: yea, rather, who will exact vengeance for every fault, whether it be great or small.

Far removed from this danger are those who seek the time of Christ's coming and are not ignorant of His mystery, but know well that the Word, though He is God, has appeared to the inhabitants of earth in likeness as one of us, so that freeing them from all blame, He may bless with exceeding happiness those who believe in Him and acknowledge Him as God and the Son of God: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

Far removed from this danger are those who search for the time of Christ's corning, and are not ignorant of His mystery, but well know that the Word, though He be God, has shone forth upon the inhabitants of earth in likeness as one of us, that freeing them from all blame, He may bless with exceeding happiness those who believe in Him, and acknowledge Him as God and the Son of God: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

Luke 13:6-9. And He spoke this parable. A certain man had a fig tree planted in his vineyard, and he came looking for fruit on it but found none. Then he said to the keeper of his vineyard, "Look, for three years now I have been coming to look for fruit on this fig tree and have found none. Cut it down therefore. Why should it even make the ground barren?" But the keeper answered and said to him, "Lord, leave it alone this year also, until I dig around it and fertilize it. And if it bears fruit in the coming year, well and good. But if not, you shall cut it down."

13:6-9. And He spoke this parable. A certain man had a fig-tree planted in his vineyard, and he came and sought fruit thereon, but found none. Then said he unto the dresser of his vineyard, Lo, three years indeed I come seeking fruit on this fig-tree, and find none. Out it down therefore: why does it make the ground also barren? But he answered and said unto him, Lord, let it alone this year also: until I dig around it, and dung it: and if it bear fruit in the coming [ year, well], and if not, you shall cut it down.

The Psalmist shows the extraordinary gentleness of Christ, the Savior of us all, in these words: "Lord, what is man, that You are mindful of him, or the son of man, that You visit him?" For man upon earth, as far as his bodily nature is concerned, is dust and ashes, but he has been honored by God by having been made in His image and likeness—not in his bodily shape, but rather because he is capable of being just and good, and fitted for all virtue. The Creator therefore takes care of him as being His creature, and for the purpose of making the earth beautiful. For as the prophet Isaiah says, "He made it not in vain, but that it should be inhabited"—inhabited, of course, by a rational animal who can discern with the eyes of the mind the Creator and Maker of the Universe, and glorify Him like the spirits that are above. But because through the deceiving arts of the serpent he had turned aside to wickedness, and was held fast by the chains of sin, and removed far from God, Christ, to enable him once again to rise upward, has sought him out, and fashioned him anew to what he was at first, and granted him repentance as the pathway to lead him to salvation.

THE Psalmist shows the surpassing gentleness of Christ, the Saviour of us all, in these words; "Lord, what is man, that You art mindful of him, or the son of man, that You visit him?" For man upon earth, as far as his bodily nature is concerned, is dust and ashes: but he has been honoured by God, by having been made in His image and likeness: not in his bodily shape, that is, but rather because he is capable of being just and good, and fitted for all virtue. The Creator therefore takes care of him, as being His creature, and for the purpose of adorning the earth. For as the prophet Isaiah says; "He made it not in vain, but that it should be inhabited:"—-inhabited of course by a rational animal, who can discern with the eyes of the mind the Creator and Artificer of the Universe, and glorify Him like the spirits that are above. Put because by the deceiving arts of the serpent he had turned aside unto wickedness, and was held fast by the chains of sin, and removed far from God, Christ, to enable him once again to mount upwards, has sought him out, and fashioned him anew to what he was at first, and granted him repentance as the pathway to lead him unto salvation.

He presents a wise parable, but we should perhaps first explain what occasion led to it, or why it was necessary for Him to bring it forward at all.

He proposes therefore a wise parable: but we ought perhaps first to explain what was the occasion which led to it, or what at all the necessity why He brought it forward.

Some people told Christ, the Savior of us all, that Pilate had cruelly and mercilessly killed certain Galileans and mixed their blood with their sacrifices. Others reported that the tower near Siloam had collapsed and eighteen people had died under the rubble. Afterward, referring to these events, Christ said to his listeners, "Truly, I tell you, unless you repent, you too will perish in the same way." This was the main point and foundation of the present parable, and what it was directed toward.

There were therefore certain who told Christ, the Saviour of us all, that Pilate had put to death cruelly and without pity certain Galilaeans, and mingled their blood with their sacrifices. And others that the tower near Shiloh had fallen, and eighteen persons perished beneath the ruins. And afterwards referring to these things, Christ had said to His hearers; "Verily, I say unto you, that except you repent, you also shall in like manner perish." This was the head and root of the present parable, and that at which it was, as it were, aimed.

Now the outer sense of this passage needs not a single word of explanation, but when we search into its inward, secret, and unseen meaning, it is, we affirm, as follows. The Israelites, after our Savior's crucifixion, were doomed to fall into the miseries they deserved, with Jerusalem being captured and its inhabitants slaughtered by the sword of the enemy. Nor were they to perish in this way only, but their houses were to be burned with fire, and even the temple of God demolished. It is probable therefore that He compares the synagogue of the Jews to a fig tree, for the sacred Scripture also compares them to various plants: to the vine, for instance, and the olive, and even to a forest. For the prophet Jeremiah at one time says of Jerusalem, or rather of its inhabitants, "Israel is a vine with many branches." And again at another time addressing it, he says, "The Lord has called your name a beautiful olive tree, well shaded in appearance: at its pruning time a fire was kindled in it: great was the tribulation that was upon it; its branches were destroyed." And another of the holy prophets, comparing it to Mount Lebanon, speaks this way: "Open your doors, O Lebanon, and the fire shall devour your cedars." For the forest that was in Jerusalem, even the people there, many as they were and innumerable, was destroyed as by fire. He takes therefore, as I said, the fig tree spoken of in the parable as a figure of the Jewish synagogue, that is, of the Israelites, and "three years," He says, "He sought fruit upon it, and found none." By this, I think, are signified to us those three periods during which the Jewish synagogue bore no fruit. The first of these, one may say, was that in which Moses and Aaron and his sons lived, who served God, holding the office of the priesthood according to the law. The second was the period of Joshua, the son of Nun, and the judges who succeeded him. And the third was that in which the blessed prophets flourished down to the time of John the Baptist. During these periods Israel brought forth no fruit.

Now the outer sense of this passage needs not a single word for its explanation: but when we search into its inward and secret and unseen purport, it is, we affirm, as follows. The Israelites, after our Saviour's crucifixion, were doomed to fall into the miseries they deserved, Jerusalem being captured, and its inhabitants slaughtered by the sword of the enemy. Nor were they to perish thus only, but their houses were to be burnt with fire, and even the temple of God demolished. It is probable therefore that He likens the synagogue of the Jews to a fig tree; for the sacred Scripture also compares them to various plants: to the vine, for instance, and the olive, and even to a forest. For the prophet Jeremiah at one time says of Jerusalem, or rather of its inhabitants; "Israel is a vine with many branches." And again at another addressing it, he says; "The Lord has called your name a beautiful olive tree, well shaded in appearance: at its pruning time a fire was kindled in it: great was the tribulation that was upon it; its branches were destroyed." And another of the holy prophets, comparing it to Mount Lebanon, thus speaks; "Open your doors, O Lebanon, and the fire shall devour your cedars." For the forest that was in Jerusalem, even the people there, many as they were and innumerable, was destroyed as by fire. He takes therefore, as I said, the fig tree spoken of in the parable as a figure of the Jewish synagogue, that is, of the Israelites: and "three years," He says, "He sought fruit upon it, and found none." By which, I think, are signified to us those three periods during which the Jewish synagogue bore no fruit. The first of these, one may say, was that in which Moses and Aaron and his sons lived: who served God, holding the office of the priesthood according to the law. The second was the period of Jeshua, the son of Nun, and the judges who succeeded him. And the third, that in which the blessed prophets flourished down to the time of John the Baptist During these periods Israel brought forth no fruit.

But I can imagine people raising the following objection: 'Look, Jerusalem did fulfill the service ordained by the law and offered the sacrifices that consisted of the blood of victims and burning incense.' To this we reply that in the writings of Moses there was only a type of the truth, and a crude and material service. There was not yet a service that was simple, pure, and spiritual—the kind of service we affirm God especially loves, having learned this from Christ, who said, "God is a Spirit, and those who worship Him must worship Him in spirit and truth." As far as the good will of the Father was concerned, and clearly that of the Son as well, the service that consisted of shadows and types was unacceptable, being utterly without fruit in whatever relates to a sweet spiritual savor. Therefore it was rejected, for the Savior teaches us this when he says to God the Father in heaven, "Sacrifice and offering You would not, and whole burnt offerings and sin offerings You did not require." And again, speaking through the voice of Isaiah, He Himself says to those who were trying to fulfill it, "For who has required this at your hands? Tread My court no more. If you bring fine meal, it is in vain. Incense is an abomination to Me." How then can something that God hates and finds abominable be considered the rational and spiritual fruit of the soul, and acceptable to Him?

But I can imagine persons making to this the following objection; 'But lo! it did fulfil the service ordained by the law, and offered the sacrifices which consisted in the blood of victims and burning incense.' But to this we reply: that in the writings of Moses there was only a type of the truth, and a gross and material service: there was not as yet a service simple, pure, and spiritual, such as we affirm God chiefly loves, having so learnt of Christ, Who said; "God is a Spirit: and they that worship Him must worship Him in spirit and truth." As far therefore as regarded the good-will of the Father, and evidently that also of the Son, the service which consisted in shadows and types was unacceptable, being utterly without fruit in whatsoever appertains to a sweet spiritual savour. And therefore it was rejected: for so the Saviour teaches us, when saying to God the Father in heaven; "Sacrifice and offering You would not: and whole burnt offerings, and sin offerings You did not require." And again by the voice of Isaiah He says Himself to those who were seeking to fulfil it: "For who has required this at your hands? Tread My court no more: if you bring fine meal, it is in vain: incense is an abomination unto Me." How therefore can that which God hates and abominates be supposed to be the rational and spiritual fruit of the soul, and acceptable unto Him?

He says therefore, "Look, for three years I have been coming to look for fruit on this fig tree, and I find none. Cut it down. Why should it even make the ground useless?" It is as if He would say, Let the place of this barren fig tree be cleared, for then there will come up or may be planted there some other tree. And this too was done, for the multitude of the Gentiles was summoned to take its place, and they took possession of the inheritance of the Israelites. They became the people of God, the plant of Paradise, a germ good and honorable, one that knows how to bring forth fruit not in shadows and types, but rather by a pure and perfectly stainless service, even that which is in spirit and in truth, as being offered to God, who is an immaterial Being.

He says therefore, "Lo, three years do I come seeking fruit on this fig tree, and find none. Cut it down therefore: why does it make the ground also useless." As though He would say, Let the place of this barren fig tree be laid bare: for then there will come up or may be planted there some other tree. And this too was done:. for the multitude of the Gentiles was summoned into its room, and took possession of the inheritance of the Israelites. It became the people of God; the plant of Paradise; a germ good and honourable; that knows how to bring forth fruit, not in shadows and types, but rather by a pure and perfectly stainless service, even that which is in spirit and in truth, as being offered to God, Who is an immaterial Being.

The owner of the ground said that the fig tree, which had been barren and without fruit for such a long time, must be cut down. But the vinedresser, it says, pleaded with him, saying, "Lord, let it alone this year as well, until I dig around it and fertilize it. And if it bears fruit in the coming year, good; but if not, you shall cut it down."

The owner then of the ground said, that the fig-tree, which during so long a time had been barren and without fruit, must be cut down. But the vinedresser, it says, besought him, saying; "Lord, let it alone this year also: until I dig around it and dung it: and if it bear fruit in the coming [year, well;] and if not, you shall cut it down."

We need to ask who is meant by the vinedresser. If someone chooses to say that it is the angel whom God appointed as the guardian of the synagogue of the Jews, he would not be wrong in this interpretation. For we remember that the prophet Zechariah wrote that one of the holy angels stood offering prayers for Jerusalem, saying, "O Lord Almighty, how long will you not have mercy on Jerusalem and on the cities of Judah, which you have abandoned for seventy years?" And it is also written in Exodus that when the ruler of the land of the Egyptians with his warriors was pursuing the Israelites and was about to fight them in battle, the angel of God stood between the camp of the Israelites and the Egyptians, and one did not come near the other all night. Therefore there is nothing inappropriate in supposing here as well that the holy angel who was the guardian of the synagogue offered prayers on its behalf and asked for a delay, in case it might still yield to better influence and bring forth fruit.

Now it is necessary to inquire, who is to be understood by the vinedresser. If then any one choose to affirm that it is the angel who was appointed by God as the guardian of the synagogue of the Jews, he would not miss a suitable interpretation. For we remember that the prophet Zechariah wrote, that one of the holy angels stood offering supplications for Jerusalem, and saying, "O Lord Almighty, how long will You not have mercy upon Jerusalem, and on the cities of Judah; which You have abandoned, lo! for seventy years?" And it is written also in Exodus, that when the ruler of the land of the Egyptians with his warriors was pursuing after the Israelites, and was already upon the point of engaging with them in battle, the angel of God stood between the camp of the Israelites and of the Egyptians, and the one came not near the other all the night. There is therefore nothing unbefitting in supposing here also, that the holy angel who was the guardian of the synagogue offered supplications in its behalf, and prayed for a respite, if perchance yielding to better influence it might yet bring forth fruit.

But if someone should say that the vinedresser is the Son, this view also has a reason that fits well with right arguments. For "He is our Advocate with the Father," "and our propitiation," and the husbandman of our souls, who constantly prunes away whatever harms us and fills us with rational and holy seeds, so that we may bring forth fruits for Him. And so He spoke of Himself: "A sower went out to sow his seed."

But if any one should say that the vinedresser is the Son, this view also, has a reason on its side not unbefitting right arguments. For "He is our Advocate with the Father," "and our propitiation," and the husbandman of our souls, Who prunes away constantly whatever is to our hurt, and fills us with rational and holy seeds, that so we may bring forth for Him fruits: and so He spoke of Himself. " A sower went out to sow his seed."

It does not in any way harm the glory of the Son that He takes on the role of the vinedresser, for the Father Himself is also found to have taken it without being subject to any criticism for doing so. For the Son said to the holy apostles, "I am the Vine: you are the branches: My Father is the Husbandman." The way we speak must from time to time fit with the assumptions that have been established.

And it in no respect militates against the glory of the Son, that He assumes the character of the vinedresser: for the leather is Himself also found to have taken it, without being exposed to any blame for so doing. For the Son said to the holy apostles, " I am the Vine: you are the branches: My Father is the Husbandman." For the verbal expression must from time to time be made to accord with the suppositions which are laid down.

Let Him therefore be understood to be the Advocate on our behalf, and He says, "Let it alone this year also, until I dig around it and fertilize it." And what is this year? Clearly this fourth year, this time following those earlier periods, is when the Only-begotten Word of God became man, to cultivate like a farmer through spiritual teachings the Israelites who had withered away in sin, digging around them and warning them to make them "fervent in spirit." For He repeatedly announced destruction and ruin against them, wars and slaughters, burnings and captivities, and unrelenting wrath. On the other hand, He promised that if they would believe in Him and finally become fruitful trees, He would give them life and glory, the grace of adoption, the communion of the Holy Spirit, and the kingdom of heaven. But Israel proved incapable of being taught even in this way. It remained a barren fig tree and continued to be so. Therefore it was cut down so that it would not make the ground useless. In its place there sprang up, as a fertile plant, the gentile church—beautiful and fruit-bearing, deeply rooted and incapable of being shaken. For they have been counted as children of Abraham and have been grafted into the good olive tree, because a root has been preserved and Israel has not completely perished.

Let Him therefore be supposed to be the Advocate in our behalf: and He says, "Let it alone this year also, until I dig around it and dung it." And what then is this year? But plainly this fourth year, this time subsequent to those former periods, is that in which the Only-begotten Word of God became man, to stir up like some husbandman by spiritual exhortations the Israelites who had withered away in sin, digging round them, and warning them, to make them "fervent in spirit." For He repeatedly denounced against them destruction and ruin, wars and slaughters, burnings and captivities, and immitigable wrath: while, on the other hand, He promised, if they would believe on Him, and now at length become fruitful trees, that he would give them life and glory, the grace of adoption, the communion of the Holy Spirit, and the kingdom of heaven. But Israel was incapable of being taught even thus. It was still a barren fig tree, and continued so to be. It was cut down, therefore, that it might not make the ground useless: and in its stead there sprung up, as a fertile plant, the gentile church, beautiful, and fruit-bearing, deeply-rooted, and incapable of being shaken. For they have been counted as children unto Abraham, and have been ingrafted into the good olive-tree: for a root has been preserved, and Israel has not utterly perished.

The blessed John the Baptist also declared that the tree was destined to be cut down because of its complete barrenness, saying, "The axe is already laid at the root of the trees. Every tree that does not produce good fruit is cut down and thrown into the fire." And one of the holy prophets also…

But that it was doomed to be cut down, on account of its utter barrenness, the blessed John the Baptist also declared in these words; "Behold the axe is laid at the root of the trees: every tree therefore that brings not forth good fruit is hewn down, and cast into the fire." And one of the holy prophets also… * * * * *

The remainder of this 96th section, all of the 97th section, and the beginning of the 98th section have been lost. Their place is filled in from Mai's Nova Bibliotheca Patrum, volume 2, pages 315-321, and from Cramer's work, volume 2, page 107, where some of the following material appears without attribution, and from the Aurea Catena, page 201, Venice edition of 1775.

[The rest of this (96th) Exposition, the whole of the 97th, and the commencement of the 98th, having perished, their place is supplied from Mai's Nov. Bib. Pat. vol. ii. pp. 315-321; and Cramer, ii. 107, where some of the following extract is given anonymously: and from the Aurea Catena, p. 201. ed. Venet. 1775. — translator]

A woman was there who had a spirit of infirmity for eighteen years.

Behold there was a woman, who had a spirit of infirmity eighteen years.

Now there was in the synagogue a woman who for eighteen years was bowed down by infirmity. Her case may prove very beneficial to those who have understanding, for we must gather what is helpful to us from every source. By what happened to her we may see that Satan often receives authority over certain people—namely, those who fall into sin and have grown lax in their efforts toward piety. Whomever he gets into his power, he may involve in bodily diseases, since he delights in punishment and is merciless. The all-seeing God most wisely grants him this opportunity so that, being sorely troubled by the burden of their misery, people may set themselves to change to a better course. For this reason Saint Paul also handed over to Satan a certain person at Corinth accused of fornication, "for the destruction of the flesh, that the spirit might be saved." The woman who was bowed down is said to have suffered this from the cruelty of the devil, according to our Master's words, "Whom Satan has bound for eighteen years." God permitted this, as I said, either for her own sins, or rather by the operation of a universal and general law. For the accursed Satan is the cause of disease to human bodies, inasmuch as Adam's transgression was, we affirm, his doing, and through it our human bodies have become liable to infirmity and decay. But when this was the state of humanity, God, who by His very nature is good, did not abandon us when we were suffering under the punishment of a protracted and incurable disease, but freed us from our bonds, revealing as the glorious remedy for the sufferings of humanity His own presence and manifestation in the world. For He came to fashion our state again to what it was originally. For "God," as it is written, "made not death, neither has He pleasure in the destruction of the living. For He created all things that they might have their being, and healthful were the generations of the world, and there is in them no poison of destruction," "but by the envy of the devil death entered into the world."

Now there was in the synagogue a woman who for eighteen years was bowed down by infirmity. And her case may prove of no little benefit to those who have understanding: for we must gather what is to our advantage from every quarter:—-since by what happened to her we may see that Satan often receives authority over certain persons, such, namely, as fall into sin, and have grown lax in their efforts after piety. Whomsoever therefore he gets into his power, he involves, it may be, in bodily diseases, since he delights in punishment and is merciless. And the opportunity for this the all-seeing God most wisely grants him, that being sore vexed by the burden of their misery, men may sot themselves upon changing to a better course. For which reason St. Paul also delivered over to Satan a certain person at Corinth accused of fornication, "for the destruction of the flesh, that the spirit might be saved." The woman therefore who was bowed down is said to have suffered this from the cruelty of the devil, according to our Master's words, "Whom Satan has bound for eighteen years:" God, as I said, so permitting it, either for her own sins, or rather by the operation of a universal and general law. For the accursed Satan is the cause of disease to the bodies of men, inasmuch as Adam's transgression was, we affirm, his doing, and by means of it our human frames have become liable to infirmity and decay. But when this was the state of men. God, Who by His very nature is good, did not abandon us when suffering under the punishment of a protracted and incurable malady, but freed us from our bonds, revealing as the glorious remedy for the sufferings of mankind His own presence and manifestation in the world. For He came to fashion our state again to what it was originally: for "God, as it is written, made not death: neither has He pleasure in the destruction of the living. For He created all things that they might have their being; and healthful were the generations of the world; and there is in them no poison of destruction," " but by the envy of the devil death entered into the world."

The Incarnation of the Word and His assumption of human nature happened to overthrow death and destruction, and to defeat the envy that the wicked serpent—the original cause of evil—directed against us. The facts themselves clearly prove this to us. So He freed the daughter of Abraham from her long illness, calling out and saying, "Woman, you are loosed from your infirmity." This statement was entirely worthy of God and filled with supernatural power, for with a royal act of His will He drove away the disease. He also laid His hands on her, and immediately, the text says, she was made straight. From this we can also see that His holy flesh carried within it the power and activity of God. For it was His own flesh, and not the flesh of some other Son besides Him, distinct and separate from Him, as some people most impiously imagine.⁴

The Incarnation of the Word, and His assumption of human nature took place for the overthrow of death and destruction, and of that envy nourished against us by the wicked serpent, who was the first cause of evil. And this is plainly proved to us by facts themselves. And so He set free the daughter of Abraham from her protracted sickness, calling out and saying, "Woman, you are loosed from your infirmity." A speech most worthy of God, and full of supernatural power: for with the kingly inclination of His will He drives away the disease. And He also lays His hands upon her: and immediately, it says, she was made straight. And hence too it is possible to sec that His holy flesh bore in it the power and activity of God. For it was His own flesh, and not that of some other Son beside Him, distinct and separate from Him, as some most impiously imagine.⁴

And the ruler of the synagogue responded with indignation because Jesus had healed on the Sabbath day, and so on.

And the ruler of the synagogue answered, being indignant, that Jesus had healed on the sabbath day, &c.

And yet how ought he instead to have marveled at Christ's freeing this daughter of Abraham from her bonds? You saw her unexpectedly delivered from her misfortune. You were an eyewitness that the Physician did not pray, nor did He receive the healing of the sick woman as a gift from another, but rather He performed it as an act of power. As ruler of a synagogue, you surely know the writings of Moses. You saw him praying on every occasion and working nothing whatsoever by his own power. For when Miriam was struck with leprosy for having merely spoken something against him by way of reproach—and what she said was true, "for he had taken an Ethiopian wife," she says—Moses could not overcome the disease. Instead, he fell down before God, saying, "O God, I beseech You, heal her." And even so, though he besought it, the penalty of her sin was not remitted. And each one of the holy prophets, wherever they worked any miracle at all, is seen to have done it by the power of God. But here observe, I pray, that Christ, the Savior of all, offers no prayer. Instead, He refers the accomplishment of the matter to His own power, healing her by a word and the touch of His hand. For being Lord and God, He manifested His own flesh as of equal efficacy with Himself for the deliverance of men from their diseases. And from this it was intended that men should understand the meaning of the mystery concerning Him. Had the ruler of the synagogue been a man of understanding, he would have perceived who and how great the Savior was from so wonderful a miracle. Nor would he have spoken in the same ignorant manner as the crowds, nor would he have accused those engaged in healing of breaking the law concerning the traditional abstinence from labor on the sabbath day.

And yet how ought he not rather to have wondered at Christ's having freed from her bonds this daughter of Abraham? You have seen her unexpectedly delivered from her misfortune: you were an eyewitness that the Physician prayed not, nor received as a boon from another the healing of the sick woman; but that He wrought it as a deed of power. As being the ruler of a synagogue, you know, I suppose, the writings of Moses. You saw him praying upon every occasion, and working nothing whatsoever by his own power. For when Mariam was struck with leprosy, for having merely spoken something against him in the way of reproach, and that true, "for he had taken, she says, unto himself an Ethiopian wife," Moses could not overcome the disease, but, on the contrary, fell down before God, saying, "O God, I beseech You, heal her." And not even so, though he besought it, was the penalty of her sin remitted her. And each one of the holy prophets, if anywhere at all they wrought any miracle, is seen to have done it by the power of God. But here observe, 1 pray, that Christ, the Saviour of all, offers no prayer, but refers the accomplishment of the matter to His own power, healing her by a word and the touch of the hand. For being Lord and God, He manifested His own flesh as of equal efficacy with Himself for the deliverance of men from their diseases. And hence it was intended that men should understand the purport of the mystery concerning Him. Had therefore the ruler of the synagogue been a man of understanding, he would have perceived Who and how great the Saviour was from so wonderful a miracle, nor would he have talked in the same ignorant manner as the multitudes, nor have accused those occupied with healing of a breach of the law respecting the traditional abstinence from labour on the sabbath day.

But plainly, to heal is to labor. Is the law then broken when God shows mercy even on the sabbath day? Whom did He command to stop working? Himself? Or was it not rather you? If it was Himself, then let His care for us cease on the sabbath: let the sun stop its daily course; let the rains not fall; let the springs of water and the streams of ever-flowing rivers and the winds be still. But if He commanded you to rest, do not blame God because He has shown mercy with power to anyone even on the sabbath. And why did He command people at all to rest on the sabbath? It was, you are told, so that your male servant, and your ox, and your horse, and all your cattle might rest. When therefore He gives people rest by freeing them from their diseases, and you forbid it, you plainly break the law of the sabbath by not permitting those who are suffering under sickness and disease, and whom Satan had bound, to rest.

'But plainly to heal is to labour.' Is the law then broken when God shows mercy even on the sabbath day? Whom did He command to desist from labour? Himself? or was it not rather you? If Himself, let His providence over us cease on the sabbath: let the sun rest from his daily course; let the rains not fall; let the springs of waters, and the streams of ever-flowing rivers, and the winds be still: but if He commanded you to rest, blame not God because with power He has shown mercy on any even on the sabbath. And why did He command men at all to rest upon the sabbath? It was, you art told, that your manservant, and your ox, and your horse, and all your cattle might rest. When therefore He gives men rest by freeing them from their diseases, and you forbidd it, plainly you break the law of the sabbath, in not permitting those to rest who are suffering under sickness and disease, and whom Satan had bound.

The ruler of the ungrateful synagogue saw the woman whose limbs were crippled and whose body was bent and twisted all the way to the ground receive mercy from Christ. She was made completely upright by the mere touch of His hand and walked with the upright posture that is proper to human beings, praising God for her healing. But he was irritated by this and, burning with anger against the Lord's glory, became trapped in envy and spoke falsely about the miracle. However, he avoided speaking directly to our Lord, who would have exposed his hypocrisy, and instead rebuked the crowds so that his anger would appear to be aroused for the sake of the sabbath day. But his real goal was to persuade those who were scattered throughout the week and busy with their work not to come as spectators and admirers of the Lord's miracles on the sabbath, in case they too might come to believe.

But the ruler of the unthankful synagogue, when he saw the woman whose limbs were crippled, and her body bent and crooked even to the ground, receiving mercy from Christ, and made perfectly upright by the touch alone of His hand, and walking with that erect gait which becomes man, and magnifying God for her deliverance, is vexed thereat, and burning with rage against the glory of the Lord, is entangled in envy, and calumniates the miracle; nevertheless he passes by our Lord, Who would have exposed his hypocrisy, and rebukes the multitudes, that his indignation might seem to be aroused for the sake of the sabbath day. But his object really was to prevail upon those who were dispersed throughout the week, and occupied with their labours, not to be spectators and admirers of the miracles of the Lord upon the sabbath, lest ever they also should believe.

But tell me, you slave of envy, what kind of work did the law forbid when it commanded you to abstain from all manual labor on the sabbath day? Does it forbid the labor of the mouth and speaking? Then abstain from eating and drinking, conversing, and singing psalms on the sabbath. But if you abstain from these things and do not even read the law, what good is the sabbath to you? However, if you limit the prohibition to manual labor, how is healing a woman by a word manual labor? But if you call it an act because the woman was actually healed, then you also perform an act when you blame her healing.

But tell me, O you slave of envy, what kind of work did the law forbid in commanding you to abstain on the sabbath day from all manual labour? Does it forbid the labour of the mouth and speaking? Abstain then from eating and drinking, and conversing, and singing psalms on the sabbath. But if you abstain from these things, and do not even read the law, what good is the sabbath to you? If however you confine the prohibition to manual labour, how is the healing of a woman by a word a manual labour? But if you call it an act because the woman was actually healed, you also perform an act in blaming her healing.

Well! Don't you also unfasten your belt on the sabbath? Don't you take off your shoes, make your bed, and wash your hands when they're dirty from eating? Why then are you so angry at the single word "you are loosed?" And what work did the woman do after the word was spoken? Did she take up the craft of the metalworker, or the carpenter, or the mason? Did she that very day begin weaving or working at the loom? No. She was made straight, he says. It was the healing itself that is a labor. But no! You are not really angry because of the sabbath, but because you see Christ honored and worshipped as God, you are frantic and choked with rage, and you waste away with envy. You have one thing hidden in your heart and profess and pretend another; for this reason you are most excellently convicted by the Lord, who knows your vain reasonings, and you receive the title that fits you, in being called hypocrite and dissembler and insincere.

'But says he, He said, you are loosed from your infirmity: and she is loosed.' Well! do not you also unloose your girdle on the sabbath? Do not you put off your shoes, and make your bed, and cleanse your hands when dirtied with eating? Why then are you so angry at the single word "you art loosed?" And at what work did the woman labour after the word was spoken? Did she set about the craft of the brazier, or the carpenter, or the mason? Did she that very day begin weaving or working at the loom? 'No. She was made straight, he says. It was the healing absolutely that is a labour.' But no! you are not really angry on account of the sabbath: but because you see Christ honoured, and worshipped as God, you are frantic and choked with rage, and pine with envy. You have one thing concealed in your heart, and profess and make pretext of another; for which reason you art most excellently convicted by the Lord, Who knows your vain reasonings, and receive the title which befits you, in being called hypocrite and dissembler and insincere.

You hypocrite! Doesn't each one of you untie his ox or donkey from the stall on the Sabbath and lead it away to give it water?

You hypocrite! does not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?

You wonder, He says, at Me, Who have loosed a daughter of Abraham; and yet you give rest to your ox and your donkey, freeing them from their labors and leading them away to water. But when a human being suffering from sickness is wonderfully healed, and God has shown mercy, you blame both as lawbreakers: the One for having healed, and the other for being delivered from her illness.

You wonder, He says, at Me, Who have loosed a daughter of Abraham; and yet you give rest to your ox and your ass, loosing them from their labours, and leading them away to watering: but when a human being suffering from sickness is marvellously healed, and God has shown mercy, you blame both as transgressors: the One for having healed, and the other for being delivered from her malady.

Look at the ruler of the synagogue—see how in his eyes a human being counts for less than an animal, since he considers his ox and donkey worthy of care on the sabbath, but in his envy would not want Christ to free from her illness the woman who was bent over, nor does he wish her to recover her natural form.

Behold, I pray, the ruler of the synagogue, how a human being is of less account in his sight than a beast, since at least he counts his ox and his ass worthy of care on the sabbath, but in his envy would not have Christ deliver from her infirmity the woman who was bowed together, nor wishes her to recover her natural form.

The envious ruler of the synagogue would have preferred that the woman who had been made straight remain bent over like a four-footed animal, rather than regain the form proper to a human being. His only concern was that Christ not be glorified or proclaimed as God through His works. But he is exposed as a hypocrite, since he leads his mute animals to water on the sabbath yet is indignant that this woman—who was a daughter of Abraham by descent and even more so by her faith—should be freed from the bonds of her illness. For he considers her healing from sickness to be a violation of the sabbath.

But the envious ruler of the synagogue would have preferred the woman who was made straight to be bowed down after the manner of four-footed beasts, rather than that she should recover the form fitting for man; having no other view than that Christ might not he magnified, nor he proclaimed as God by His deeds. But he is convicted of being a hypocrite, if at least he leads his dumb cattle upon the sabbath to watering, but is indignant that this woman, who was a daughter of Abraham by descent, and still more by her faith, should be freed from the chain of her infirmity. For he considers her deliverance from sickness as a transgression of the sabbath.

All His adversaries were ashamed.

All His adversaries were ashamed.

Shame fell on those who had spoken these corrupt opinions—who had stumbled against the chief corner stone and been broken, who had resisted the Physician, who had clashed against the wise Potter when He was busy straightening His crooked vessels. They had no reply they could make. They had convicted themselves beyond any answer and were silenced, uncertain what to say. The Lord had closed their audacious mouths. But the crowds who benefited from the miracles were glad. The glory and splendor of His works resolved all questions and doubts in those who sought Him without malice.

Shame fell then on those who had uttered these corrupt opinions: who had stumbled against the chief corner stone, and been broken; who had resisted the Physician, who had clashed against the wise Potter, when busied in straightening His crooked vessels: and there was no reply which they could make. They had unanswerably convicted themselves, and were put to silence, and in doubt what they should say. So had the Lord closed their audacious mouth. But the multitudes, who reaped the benefit of the miracles, were glad. For the glory and splendour of His works solved all inquiry and doubt in those who sought Him without malice.

It is like a grain of mustard seed.

It is like a grain of mustard seed.

The comparison is an excellent one, and very appropriate for showing them what took place and happened when the Gospel was preached—this divine and sacred message that Christ here calls the kingdom of heaven, because it is through the Gospel that we gain the right to share in Christ's kingdom. At first it was given to only a few people and had a limited scope, but afterward it grew in influence and spread to all nations. In the beginning it was spoken only in Judea, where the blessed disciples were also very few in number. But when Israel disobeyed, the holy apostles received the command to go and make disciples of all nations. Just as a grain of mustard seed is much smaller than the seeds of other plants, yet grows to a great height, far beyond what is normal for garden plants, even becoming large enough to shelter many sparrows, so also the kingdom of heaven—the new and sacred preaching of salvation, which guides us into every good work and teaches us about him who is God both by physis and truly—was at first given to only a few people and was small and limited, but afterward grew rapidly and became a refuge for those who fled to it for shelter. These people can be compared to sparrows, because human things are small when measured against God.

The comparison is an excellent one, and most fit to set before them what took place and happened at the divine and sacred preaching of the Gospel, to which He here gives the name of the kingdom of heaven; because it is through it that we gain the right of sharing Christ's kingdom. At first then it was addressed to few persons, and within a narrow range, but afterwards it widened its influence, and spread abroad unto all nations. For at first it was spoken in Judaea only, where also the blessed disciples were very few in number: but when Israel disobeyed, the commandment was given to the holy apostles, "having gone to make disciples of all the nations, &c." As therefore a grain of mustard seed is far inferior in size to the seeds of other plants, but shoots up to a great height, far beyond what is usual among herbs, so as for it even to become the lodging of many sparrows, so also the kingdom of heaven, even the new and sacred preaching of salvation, by which we are guided into every good work, and learn Him Who both by nature and verily is God, being at first addressed to but few persons, and as it were small and limited, shot up afterwards into rapid growth, and became the refuge of those who fled to it for shelter, and who may be compared to sparrows, because human things are but of small measure in comparison with God.

The law of Moses was given to the Israelites, but since the inhabitants of earth could not be saved by the shadow it contained and its physical worship alone, the saving preaching of the Gospel necessarily arose and spread to everyone under heaven.

The law of Moses was given to the Israelites: but inasmuch as the inhabitants of earth could not be saved by the shadow which alone it contained and its material service, as a necessary consequence the saving preaching of the Gospel sprang up, and is spread abroad unto all under heaven.

And the letter of the Mosaic law has signified this to us in an enigma, for it says: "And the Lord spoke unto Moses, saying, You shall make unto yourself two trumpets of beaten metal, of silver shall you make them, and they shall be unto you to call the synagogue together, and to move the camp." And soon afterwards: "And the priests, the sons of Aaron, shall sound the trumpets, and it shall be a perpetual law for your generations." By this you are meant to understand both the preparatory training of the law and the perfection attained in Christ through the gospel way of life and the teaching which surpasses shadows and types. The law then is a trumpet, and so equally is the saving preaching of the Gospel, for the prophet Isaiah also refers to it by this name, saying: "And it shall come to pass on that day that they shall sound with the great trumpet." For indeed a great trumpet sounded forth through the voice of the holy apostles, not setting aside the first trumpet, but containing it also within itself, for they constantly prove what they say concerning Christ by the law and the prophets, making use of the testimonies of earlier times.⁵

And this the letter of the Mosaic law has signified to us in an enigma: for it runs thus, "And the Lord spoke unto Moses, saying, You shall make unto thyself two trumpets of beaten metal, of silver shall you make them, and they shall be unto you to call the synagogue together, and to move the camp." And soon afterwards, "And the priests, the sons of Aaron, shall sound the trumpets, and it shall be a perpetual law for your generations." By this then you are intended to understand both the preparatory training of the law, and the perfectness attained to in Christ by the gospel mode of life, and the teaching which surpasses shadows and types. The law then is a trumpet, and equally so is the saving preaching of the Gospel; for by this name does the prophet Isaiah also make mention of it, saying, "And it shall come to pass on that day that they shall sound with the great trumpet," For in very deed a great trumpet sounded forth by the voice of the holy apostles, not setting at nought the first [trumpet], but [ Sermon 98 restarts here] containing it also within it; for they ever prove what they say concerning Christ by the law and the prophets, making use of the testimonies of older times.⁵

There were two trumpets made of beaten silver. The silver represents splendor, because every word of God is glorious and contains none of the world's darkness. The hammering out of the metal showed that the sacred and divine trumpet—meaning both the old and new preaching—would advance and grow forward, since hammered metal continually extends in breadth and length. At Christ's rising for the earth's inhabitants, the ancient law was to advance toward its spiritual interpretation, for those of us who have received spiritual illumination in Christ preach it this way. The Gospel message was to spread until it embraced the whole world. The law gave priests the use of the trumpets to command the people, but Christ gave the ministers of the new proclamations—meaning the holy apostles—the command to preach Him and His precepts. They proclaim His mystery using two trumpets, as it were: they preach Him as those who have been from the beginning eyewitnesses and ministers of the Word, and they add, to confirm their words, the true testimonies of the law and the prophets.

There were then two trumpets made of beaten silver, in which the silver signifies splendour; for every word of God is glorious, having in it none of the darkness of the world: and the hammering out of the metal showed that the sacred and divine trumpet, that is, both the old and new preaching, would advance and grow onward: for that which is hammered out advances as it were continually onward, and extends in breadth and length. "For at Christ's rising for the inhabitants of earth, both the ancient law was to advance unto its spiritual interpretation; for so we preach it who have attained unto spiritual illumination in Christ: and the message of the Gospel was to spread until it embraced the whole world. And to the priests the law gave the use of the trumpets to command the people: but Christ gave the ministers of the new proclamations, by whom are meant the holy apostles, the command to preach Him and His precepts. For they proclaim His mystery, using as it were two trumpets, both preaching Him, as having been "from the beginning eyewitnesses and ministers of the Word," and adding, in confirmation of their words, the true testimonies of the law and the prophets.

It is not hard to see that the message of the Gospel preaching, though small at first, would soon leap forward into great growth, since God had foretold this through the voice of Isaiah: "the whole earth has been filled with the knowledge of the Lord, as the deep waters that cover the seas." The preaching of salvation is poured out everywhere like a sea, and its advance cannot be stopped. The God of all also clearly told us this through the voice of the prophet: "And judgment shall roll as the waters, and righteousness as an impassable flood." He gives the names judgment and righteousness to the gospel message, and assures us that it will roll over the world like waters and like a flood, whose rushing streams, as it violently pours along, no one can stop.

And it is no difficult thing to see, that the message of the Gospel preaching, being small at first, was soon to leap forth as it were unto great increase, inasmuch as God had foretold of it by the voice of Isaiah, "that the whole earth has been filled with the knowledge of the Lord, as the deep waters that cover the seas." For the preaching of salvation is everywhere poured forth like a sea, and its onward course is irresistible. And this too the God of all clearly told us by the voice of the prophet, "And judgment shall roll as the waters, and righteousness as an impassable flood." For He gives the names of judgment and righteousness to the gospel message, and grants us the assurance that it shall roll over the world like waters and as a flood, whoso rushing streams, as it violently pours along, no man can stay.

The same explanation applies when the kingdom of God is compared to leaven. Leaven is small in quantity, yet it immediately takes hold of the whole lump of dough and quickly transfers its own properties to it. God's word works in us in a similar way: when it is received within us, it makes us holy and blameless, and by pervading our mind and heart, it makes us spiritual, so that as Paul says, "Our whole body and spirit and soul may be kept blameless in the day of our Lord Jesus Christ." The God of all clearly demonstrates that the divine word is poured out even into the depths of our understanding when He says through one of the holy prophets, "Behold the days come, says the Lord, and I will accomplish upon the house of Israel and upon the house of Judah a new covenant, not according to the covenant which I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt, because they have not continued in My covenant, and I have also rejected them, says the Lord. But this is the covenant which I will make with them, after those days, says the Lord, I will put My laws in their mind, and will write them on their hearts."

And the same method of explanation will hold good of the kingdom of God being also compared unto leaven. For the leaven is small in quantity, yet forthwith it seizes upon the whole mass, and quickly communicates to it its own properties. And the word of God operates in us in a similar manner: for when admitted within us, it makes us holy and without blame, and pervading our mind and heart, it renders us spiritual, that as Paul says, "Our whole body and spirit and soul may be "kept blameless in the day of our Lord Jesus Christ." And that the divine word is poured out even into the depth of our understanding, the God of all clearly shows, where He says by one of the holy prophets, "Behold the days come, says the Lord, and I will accomplish upon the house of Israel and upon the house of Judah a new covenant, not according to the covenant which I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt, because they have not continued in My covenant, and I have also rejected them, says the Lord. But this is the covenant which I will make with them, after those days, says the Lord, I will put My laws in their mind, and will write them on their hearts."

We receive the rational and divine leaven in our mind and understanding, so that through this precious, holy, and pure leaven we may be found spiritually unleavened—having in us none of the wickedness of the world, but instead being pure and holy and partakers of Christ. To God the Father be praise and dominion through Him and with Him, together with the Holy Spirit, forever and ever. Amen.

We receive therefore the rational and divine leaven in our mind and understanding, that by this precious and holy and pure leaven we may be found spiritually unleavened, as having in us none of the wickedness of the world, but being rather pure and holy and partakers of Christ; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

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But if I cast out demons by Beelzebub, by whom do your followers cast them out? Therefore they will be your judges. But if I cast out demons by the finger of God, then the kingdom of God has come upon you. When a strong man, fully armed, guards his own house, his possessions are safe. But when someone stronger than he attacks and overpowers him, the stronger one takes away all the armor the strong man relied on and distributes his plunder. Whoever is not with me is against me, and whoever does not gather with me scatters. When an unclean spirit leaves a person, it wanders through waterless places seeking rest. When it does not find any, it says, "I will return to my house from which I came." And when it arrives, it finds the house swept clean and put in order. Then it goes and brings seven other spirits more evil than itself, and they enter and live there. And the final condition of that person becomes worse than the first.

11:19-26. But if I by Beelzebub cast out the devils, by whom do your sons cast them out? Therefore they shall be your judges. But if I by the finger of God cast out the devils, then the kingdom of God has come upon you. When the strong man armed guards his house, his goods are in peace: but when He Who is stronger than he shall come upon him, and overcome him, He takes from him all his armour wherein he trusted, and divides his spoils. He that is not with Me is against Me: and he that gathers not with Me, scatters for Me. When the unclean spirit has gone forth from the man, it wanders about in places where there is no water, seeking rest: and not having found it, then it says, I will return to my house, whence I came out. And when it comes, it finds it empty, swept, and garnished. Then it goes, and brings seven other spirits worse than itself, and they enter in and dwell there. And the last state of that man is made worse than the first.

The God of all, condemning the pride of the Jews and their constant inclination to fall into disobedience, spoke through the voice of Isaiah: "Hear, O heavens, and give ear, O earth; for the Lord has spoken. I have raised and brought up sons, and they have rejected Me." For they rejected God the Father by treating the Son with contempt in many ways—the Son who, though sprung from Him by nature, was afterwards made like us for our sake. Yet He called them to the grace that comes through faith and would have fulfilled the promise given to their fathers. For the sacred Paul bears witness to this when he writes: "For I say that Christ was a minister of the circumcision, to fulfill the promises of the fathers, and that the Gentiles might glorify God for mercy." The Only-begotten Word of God therefore became man so that He might fulfill the promise of the blessing granted to them. And so that they might know that it was He whom the law had prefigured through shadows and whom the company of the holy prophets had foretold, He performed these godlike deeds and rebuked the unclean spirits. But though it was their duty to praise Him for doing wonders, as One who possessed a power and authority beyond nature and incomparable in degree, they instead disparaged His glory, saying: "This man only casts out devils by Beelzebub the prince of the devils." And what does Christ reply to this? "If I by Beelzebub cast out devils, by whom do your sons cast them out?"

THE God of all, blaming the haughtiness of the Jews, and their constant tendency to run into disobedience, thus spoke by the voice of Isaiah; "Hear, O heavens, and give ear, O earth; for the Lord has spoken. I have begotten, and brought up sons; and they have rejected Me." For they rejected God the Father, by setting in manifold ways the Son at nothing, Who, though sprung from Him by nature, yet afterwards was made like unto us for our sakes: and yet He called them unto the grace that is by faith, and would have fulfilled the promise given unto their fathers. For of this the sacred Paul bears witness, where he writes, "For I say that Christ was a minister of the circumcision, to fulfil the promises of the fathers: and that the Gentiles might glorify God for mercy." The Only-begotten Word of God therefore was made man, that He might fulfil the promise of the blessing granted unto them. And that they might know that it was He Whom the law had prefigured by shadows, and Whom the company also of the holy prophets had foretold, He wrought these godlike deeds, and rebuked the unclean spirits. But they, though it was their duty to have praised Him, as doing wonders, as One Who possessed a power and authority beyond that of nature, and incomparable in degree, on the contrary disparaged His glory, saying, "This man only casts out devils by Beelzebub the prince of the devils." And what doth Christ reply to this? "If I by Beelzebub cast out devils, by whom do your sons cast them out?"

This topic was explained to you in detail at our last meeting. But since it is right that the wickedness of the Jews in foolishly speaking against Him should be rebuked still further with many convincing arguments, He adds to what had already been said an unanswerable point. And what this is, I will now tell you as my children.

Now this subject was explained by me to you at length at our last meeting. But inasmuch as it is right that the wickedness of the Jews, in thus idly prating against Him, should still further be rebuked by many and convincing arguments, He adds on this account to what had been already said, an unanswerable consideration. And what this is, I will now mention to you as to my children.

The blessed disciples were Jews, and the children of Jews, according to the flesh. But they had obtained authority from Christ over unclean spirits and set free those who were possessed by them by calling over them these words, "In the Name of Jesus Christ." For Paul also once commanded an unclean spirit with apostolic authority, saying, "I command you, in the Name of Jesus Christ, to come out of her." When He says, therefore, that your own children in My Name trample upon Beelzebub by rebuking his satellites and expelling them immediately from those in whom they are, what else is it but obvious blasphemy, joined with great ignorance, to say that I borrow this power from Beelzebub? You are convicted, He says, by the faith of your own children, if—as is the case—they, having received from Me authority and power, overthrow Satan and against his will drive him from those in whom he dwells, while you affirm that I make use of his agency in working divine miracles. But since what you say is not true, but on the contrary empty and false and liable to the charge of slander, it is plain that I cast out devils by the finger of God. And by the finger of God He means the Holy Spirit. For the Son is called the hand and arm of God the Father, because He does all things by the Son, and the Son in like manner works by the Spirit. For just as the finger is attached to the hand, as something not foreign from it but belonging to it by nature, so also the Holy Spirit, by reason of His being equal in ousia, is joined in oneness to the Son, even though He proceeds from God the Father. For, as I said, the Son does everything by the consubstantial Spirit. Here, however, He purposely says that by the finger of God He casts out devils, speaking as a man, because the Jews in the infirmity and folly of their mind would not have endured it if He had said, "by My own Spirit I cast out devils." Appeasing therefore their excessive readiness to anger and the proneness of their mind to insolence and frenzy, He spoke as a man, although He is by nature God and Himself the Giver of the Spirit from God the Father to those who are worthy, and employs as His own that power which is from Him. For He is consubstantial with Him, and whatsoever is said to be done by God the Father is necessarily done by the Son in the Spirit. If therefore, He says, I, being a man and having become like you, cast out devils in the Spirit of God, human nature has in Me first attained to a godlike kingdom. For it has become glorious by breaking the power of Satan and rebuking the impure and abominable spirits—for such is the meaning of the words that "the kingdom of God has come upon you." But the Jews did not understand the mystery of the dispensation of the Only-begotten in the flesh. And yet how ought they not rather to have reflected that by the Only-begotten Word of God having become man, without ceasing to be that which He was, He glorified the nature of man, in that He did not disdain to take upon Himself its lowliness in order that He might bestow upon it His own riches.

The blessed disciples were Jews, and the children of Jews, according to the flesh; but they had obtained authority from Christ over unclean spirits, and set free those that were possessed by them, by calling over them these words, "In the Name of Jesus Christ." For Paul also once with apostolic authority commanded an unclean spirit, saying, "I command you, in the Name of Jesus Christ, to come out of her." When therefore He says, your own children in My Name trample upon Beelzebub, by rebuking his satellites, and expelling them forthwith from those in whom they are, what else is it but manifest blasphemy, joined with great ignorance, to say that I borrow this power from Beelzebub? You are convicted therefore, He says, by the faith of your own children, if, as is the case, they having received of Me authority and power, overthrow Satan, and against his will drive him from those in whom he dwells; while you affirm, that I make use of his agency in working divine miracles. But inasmuch as what you say is not true, but, on the contrary, empty and false, and liable to the charge of calumny, it is plain that I cast out devils by the finger of God. And by the finger of God He means the Holy Ghost. For the Son is called the hand and arm of God the Father; for He does all things by the Son, and the Son in like manner works by the Spirit. For just as the finger is appended to the hand, as something not foreign from it, but belonging to it by nature, so also the Holy Spirit, by reason of His being equal in substance, is joined in oneness to the Son, even though He proceed from God the Father. For, as I said, the Son does every thing by the consubstantial Spirit. Here, however, purposely He says, that by the finger of God He casts out devils, speaking as a man: because the Jews in the infirmity and folly of their mind, would not have endured it, if He had said, "by My own Spirit I cast out devils." Appeasing therefore their excessive readiness to anger, and the proneness of their mind unto insolence and phrensy, He spake as a man, although He is by nature God, and Himself the Giver of the Spirit from God the Father to those who are worthy, and employs as His own that power which is from Him. For He is consubstantial with Him, and whatsoever is said to be done by God the Father, this necessarily is by the Son in the Spirit. If therefore, He says, I, being a man, and having become like unto you, cast out devils in the Spirit of God, human nature has in Me first attained to a godlike kingdom. For it has become glorious by breaking the power of Satan, and rebuking the impure and abominable spirits: for such is the meaning of the words, that "the kingdom of God has come upon you." But the Jews did not understand the mystery of the dispensation of the Only-begotten in the flesh: and yet how ought they not rather to have reflected, that by the Only-begotten Word of God having become man, without ceasing to be that which He was, He glorified the nature of man, in that He did not disdain to take upon Him its meanness, in order that He might bestow upon it His own riches.

And since it was necessary, as I showed, that the discussion of this subject should cover many points, He uses a very plain and clear comparison through which those who are willing may see that He has conquered the ruler of this world and, having essentially crippled him and stripped him of the power he possessed, has handed him over as prey to His followers. "For when the strong man being armed guards his house, all his goods are in peace: but when One That is stronger than he shall come upon him, and overcome him, He takes away all his armour wherein he trusted, and divides his spoil." This is, as I said, a plain demonstration and illustration of the matter presented in the manner of human affairs. For as long as a strong man maintains the upper hand and guards his own property, he is in no danger of being plundered. But when one who is stronger than he and more powerful comes upon him and prevails against him, then immediately he is plundered. And such has been the fate of our common enemy, the wicked Satan, that many-headed serpent, the inventor of sin. For before the coming of the Savior, he was in great power, driving and shutting up in his own pen, so to speak, flocks not his own but belonging to God over all, like some rapacious and utterly insolent robber. But since the Word of God Who is above all, the Giver of all might and Lord of powers, assailed him, having become man, all his goods have been plundered and his spoil divided. For those who formerly had been ensnared by him into ungodliness and error have been called by the holy apostles to the acknowledgment of the truth and been brought near to God the Father by faith in His Son.

And inasmuch as it was necessary, as I showed, that the argument upon this subject should travel through many considerations, He makes use of a most plain and evident comparison, by means of which those who will may see, that He has conquered the ruler of this world, and having, so to speak, hamstrung him, and stripped him of the power which he possessed, has given him over for a prey unto His followers. "For when, He says, the strong man being armed guards his house, all his goods are in peace: but when One That is stronger than he shall come upon him, and overcome him, He takes away all his armour wherein he trusted, and divides his spoil," This is, as I said, a plain demonstration, and type of the matter depicted after the manner of human affairs. For as long as a strong man retains the superiority, and guards his own property, he is in no danger of being plundered. But when one who is stronger than he, and more powerful, comes upon him, and prevails against him, then forthwith he is spoiled. And such has been the fate of our common enemy, the wicked Satan, that many headed serpent, the inventor of sin. For before the coining of the Saviour, he was in great power, driving and shutting up, so to speak, in his own stall flocks not his own, but belonging to God over all, like some rapacious and most insolent robber. But inasmuch as the Word of God Who is above all, the Giver of all might, and Lord of powers assailed Him, having become man, all his goods have been plundered, and his spoil divided. For those who of old had been ensnared by him into ungodliness and error have been called by the holy apostles to the acknowledgment of the truth, and been brought near unto God the Father by faith in His Son.

Would you like to hear and learn another convincing argument besides these? "He that is not with Me," He says, "is against Me: and he that gathers not with Me, scatters for Me." For I, He says, have come to save every person from the hands of the devil; to deliver from his deception those whom he had trapped; to set the prisoners free; to give light to those in darkness; to raise up those who had fallen; to heal the broken-spirited; and to gather together the children of God who were scattered abroad. This was the purpose of My coming. But Satan is not with Me; on the contrary he is against Me. For he dares to scatter those whom I have gathered and saved. How then can he, who fights against Me and sets his wickedness in battle array against My purposes, give Me power against himself? How is it not foolish even to barely imagine the possibility of such a thing as this?

Would you like to hear and learn another convincing argument besides these? "He that is not with Me," He says, "is against Me: and he that gathers not with Me, scatters for Me." For I, He says, have come to save every man from the hands of the devil; to deliver from his guile those whom he had ensnared; to set the prisoners free; to give light to those in darkness; to raise up them that had fallen; to heal the broken-spirited: and to gather together the children of God who were scattered abroad. Such was the object of My coming. But Satan is not with Me; on the contrary he is against Me. For he ventures to scatter those whom I have gathered and saved. How then can he, who wars against Me, and sets his wickedness in array against My purposes, give Me power against himself? How is it not foolish even barely to imagine the possibility of such a thing as this?

Christ Himself makes clear the reason why the Jewish crowds fell into such thinking about Him when He says, "When the wicked spirit has gone out from a man, it returns with seven other spirits more bitter than itself, and the last state of that man is worse than the first." For as long as they were enslaved in Egypt and lived according to the customs and laws of the Egyptians—which were full of every kind of impurity—they led polluted lives. An evil spirit lived in them, for it dwells in the hearts of the wicked. But when by God's mercy they were delivered through Moses and received the law as a teacher, calling them to the light of true knowledge of God, the impure and polluted spirit was driven out. But because they did not believe in Christ and rejected the Savior, the impure spirit attacked them again, for it found their heart empty and devoid of all fear of God and, swept clean as it were, took up residence in them. For just as the Holy Spirit, when He sees anyone's heart free from all impurity and clean, dwells and abides there and rests in it, so also the impure spirit is accustomed to dwell in the souls of the wicked. For they are devoid, as I said, of all virtue, and there is no fear of God in them. Therefore the last state of the Israelites has become worse than the first. For as the disciple of the Savior said, "It would have been better for them not to have known the way of truth than, having known it, to turn back again from the holy commandment that was delivered to them. It has happened to them according to the true proverb: The dog that returned to its vomit, and the washed sow to wallow in the mire." Let us therefore flee from being like the Jews. Let Christ who works miracles be extolled by us, by whom and with whom to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.

The cause however which made the Jewish multitudes fall into such thoughts concerning Christ He Himself makes plain, by saying; "When the wicked spirit has gone forth from the man, it returns with seven other spirits more bitter than itself; and the last state of that man is worse than the first." For as long as they were in bondage in Egypt, and lived according to the customs and laws of the Egyptians, which were full of all impurity, they led polluted lives; an evil spirit dwelt in them: for it dwells in the hearts of the wicked. But when in the mercy of God they had been delivered by Moses, and received the law as a schoolmaster, calling them to the light of the true knowledge of God, the impure and polluted spirit was driven out. But because they did not believe in Christ, but rejected the Saviour, the impure spirit again attacked them: for he found their heart empty, and devoid of all fear of God, and, swept as it were, and took up his abode in them. For just as the Holy Spirit, when He sees any one's heart free from all impurity, and clean, dwells and abides there, and rests therein; so also the impure spirit is wont to dwell in the souls of the wicked. For they are devoid, as I said, of all virtue: and thero is in them no fear of God. The last state therefore of the Israelites has become worse than the first. For as the disciple of the Saviour said; "It had been better for them not to have known the way of truth, than that when they have known it, they should turn back again from the holy commandment that was delivered unto them. It has happened to them according to the true proverb; The dog that returned to its vomit; and the washed sow to wallow in the mire." Let us flee therefore from being like the Jews; let Christ Who works miracles, be extolled by us: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

When the crowds had gathered together, He began to say: This generation is an evil generation. It seeks a sign, and a sign will not be given to it except the sign of Jonah.¹

11:29-36. And when the multitudes were gathered together, He began to say; This generation is an evil generation. It seeks a sign: and a sign shall not be given it, except the sign of Jonah.¹

The multitudes who had gathered together were now denounced and condemned for their lack of understanding and complete rejection of the faith. They were reproved by the comparison with the inhabitants of Nineveh, who through Jonas alone believed and turned to repentance. But Israel, though they had Christ Himself teaching them and revealing to them the glory of the Godhead by countless signs and miracles, persisted in their unbelief. He also reminds them of the Queen of the South, who came from the ends of the earth to hear Solomon's wisdom. Yet here was One greater than Solomon—the Maker of all things, God by nature—and still they refused to honor Him with faith.

* * * * * *

THE request originated in malice, and therefore was not granted to them, according to the text, "The wicked shall seek Me, and shall not find Me." * * * * * * * * and which He spoke to the divine Moses; the rod was changed into a serpent. And what is this? someone might ask; or what is the truth it points to? And this we certainly must examine, for I say that everything contained in the sacred Scriptures is useful for instruction. When Israel had lived for a long time in Egypt and been brought up in the customs of its people, he wandered far from God and became like one who had fallen from His hand and been made a serpent, by which is meant one naturally of a thoroughly wicked character. But since God took hold of him again, he was restored to his former state and became a rod, that is to say, a plant of Paradise. For he was called to the true knowledge of God and enriched with the law as the means of a virtuous life.

THE request originated in malice, and therefore was not granted them, according to the text, "The wicked shall seek Me, and shall not find Me." * * * * * * * * and which He spoke to the divine Moses; the rod was changed into a serpent. And what thing is this? some one, forsooth, may say; or what is the truth it hints at? And this certainly we must examine: for I say that of all that is contained in the sacred Scriptures, there is nothing which is not useful for edification. When Israel then had dwelt for a lengthened period in Egypt, and been brought up in the customs of its inhabitants, he wandered far from God, and became like one that had fallen from His hand, and been made a serpent, by which is meant one naturally of a thoroughly wicked disposition. But inasmuch as God again took hold of him, he was restored to his former state, and became a rod, that is to say, a plant of Paradise. For he was called to the true knowledge of God, and enriched with the law as the means of a virtuous life.

Moreover, God also performed something else of an equally miraculous character. For He said to Moses, "Put your hand into your bosom. And he put his hand into his bosom, and he drew his hand out from his bosom, and his hand had become leprous, like snow. And he said again, Put your hand into your bosom. And he put his hand into his bosom, and he drew it out from his bosom, and it had regained the color of his flesh." For as long as Israel held to the customs of his fathers and represented in his own conduct the model of virtuous living that he had in Abraham, Isaac, and Jacob, he was, as it were, in the bosom of God—that is, under His guardianship and protection. But by abandoning the virtue of his ancestors, he became, so to speak, leprous and fell into impurity, for the leper by the law of Moses was impure. But when he was again accepted by God and placed under His protection, he was delivered from his leprosy and put away the impurity of the Egyptian way of life. And when these signs were performed in their presence, they believed Moses, saying, "The Lord God of your fathers has sent me to you."

Moreover God wrought also something further of an equally miraculous character. For He said unto Moses, "Put your hand into your bosom. And he put his hand into his bosom; and he drew forth his hand from his bosom, and his hand had become leprous, like snow. And he said again, Put your hand into your bosom. And he put his hand into his bosom; and he drew it forth from his bosom, and it had gained again the colour of his flesh." For as long as Israel adhered to the customs of his fathers, and represented in his own manners the type of virtuous living which he had in Abraham, and Isaac, and Jacob, he was, as it were, in the bosom of God, that is, under His guardianship and protection: but by abandoning the virtue of his ancestors, he became, so to speak, leprous; and fell into impurity: for the leper by the law of Moses was impure. But when He was again accepted by God, and placed under His protection, he was delivered from his leprosy; and put away the impurity of the Egyptian mode of life. And when these signs were wrought in their presence, they believed Moses, saying, "The Lord God of your fathers has sent me unto you."

Notice that they did not use the display of miracles as a reason to find fault. They did not insult the divine Moses. They did not let their tongues run wild and claim that he performed the miracles he displayed before them through Beelzebub. They did not demand a sign from heaven while showing contempt for his mighty deeds. But you attributed such honorable and miraculous works to Beelzebub, and you were not ashamed to bring destruction upon others as well as yourself through the very things that should have given you unshakeable faith in Christ. But He will not give you another sign, so that He does not give holy things to dogs or cast pearls before swine. For how can those who are harsh critics of the miracles already performed deserve even more? Instead, we see that very skilled farmers, when they notice land that is slow to produce fruit, hold back and refuse to plow it anymore, so they will not lose both their labor and their seed at the same time.

Observe therefore that they did not make the display of miracles a reason for fault finding. They did not revile the divine Moses; they did not give free license to an unbridled tongue, and say that he wrought the miracles which he displayed before them by means of Beelzebub: they did not ask a sign from heaven, in contempt of his mighty deeds. But you assigned to Beelzebub works thus honourable and miraculous, and was not ashamed in bringing to perdition others as well as your own self, by means of those very things which ought to have made you possess a steadfast faith in Christ. But He will not grant you another sign, that He may not give holy things unto dogs, nor cast pearls before swine. For how can they who are hot calumniators of the miracles already wrought, deserve yet more? On the contrary we see that very skilful husbandmen, when they observe land sluggish in bearing fruit, withhold their hand, and refuse to plough it any more, that they may not suffer the loss at once both of their labour and of the seed.

He said, however, that only the sign of Jonah would be given to them, which refers to the suffering on the cross and the resurrection from the dead. "For as Jonah," he says, "was in the belly of the fish three days and three nights, so will the Son of Man be in the heart of the earth three days and three nights." But if it had been possible for Jesus not to choose to suffer death in the flesh upon the cross, then this sign would not have been given to the Jews either. However, since the suffering, accomplished for the salvation of the world, was absolutely necessary, it was given to these unbelievers for their condemnation. For when speaking to the Jews, he also said, "Destroy this temple, and in three days I will raise it up." But that the destruction of death and the restoration of corruption through the resurrection from the dead is a very great sign of the power and godlike authority of the Incarnate Word will be adequately proven, I think, in the judgment of thoughtful people, by the fact that Pilate's soldiers, who were assigned to guard the tomb, were bribed with a large sum of money to say that "the disciples came by night and stole him." Therefore it was not a useless sign, but rather one sufficient to convince all the people of the whole earth that Christ is God, that he willingly suffered death in the flesh, but rose again, commanding the bonds of death to leave and overthrowing corruption. But the Jews did not believe even this. For this reason it was very justly said of them that "the queen of the south will rise up in the judgment against this generation."

He said, however, the sign only of Jonah shall be given them, by which is meant the passion upon the cross, and the resurrection from the dead. "For as Jonah," He says, "was in the belly of the fish three days and three nights, so shall also the Son of Man be in the heart of the earth three days and three nights." But had it been possible for Jesus not to have willed to suffer death in the flesh upon the cross, neither would this sign have been given to the Jews: but inasmuch as the passion, wrought for the salvation of the world, was indispensable, it was given these unbelievers for their condemnation. For also in speaking to the Jews, He said, "Destroy this temple, and in three days I will raise it up." But that the abolishing of death, and restoration of corruption by the resurrection from the dead, is a very great sign of the power and godlike authority of the Incarnate Word, will be sufficiently proved, as I imagine, in the judgment of serious men, by the soldiers of Pilate, who were appointed to guard the tomb, having been bribed with a large sum of money to say, that "the disciples came by night, and stole Him." It was therefore no unavailing sign, but rather one sufficient to convince all the inhabitants of the whole earth, that Christ is God, that of His own choice He suffered death in the flesh, but rose again, having commanded the bonds of death to depart, and overthrown corruption. But the Jews did not believe even this: for which reason it was very justly said of them, that "the queen of the south shall rise up in the judgment against this generation."

I notice that no paragraph text was provided after the "* * * * * *" separator. You've given me the context paragraph about the sign of Jonah, but the actual paragraph to be rewritten appears to be missing.

Could you please provide the paragraph you'd like me to rewrite? Once you share it, I'll be happy to rewrite it in clear, modern English while preserving all theological precision and transliterated Greek technical terms.

* * * * * *

This woman, though a foreigner, eagerly sought to hear Solomon and traveled an enormous distance to listen to his wisdom about the natural world, animals, and plants. But you, though already present and listening to Wisdom Itself, who came to you and spoke about invisible and heavenly things and confirmed what He said through works and miracles, turn away from the word and ignore the remarkable nature of His teachings. How then is there not more than Solomon here, that is, in Me? And again, notice, I ask you, the skill of His language. Why does He say "here" rather than "in Me"? It is to persuade us to be humble, even if we are greatly endowed with spiritual gifts. Besides, it is quite possible that had the Jews heard Him say "there is more than Solomon in Me," they would have dared to speak of Him in their usual way: "Look! He says He is superior even to the kings who have gloriously ruled over us." The Savior, therefore, for the sake of the economy, uses moderate language, saying "here" instead of "in Me."

[From Mai] This woman, though a barbarian, earnestly sought to hear Solomon, and for this purpose travelled so vast a distance, to listen to his wisdom upon the nature of things visible, and animals, and plants. But you, though already present, and listening to Wisdom Itself, Who came to you, discoursing upon things invisible and heavenly, and confirming what He said by deeds and miracles, turn away from the word, and pass by with indifference the wonderful nature of His oracles. How then is there not more than Solomon here, that is in Me? And again observe, I pray, the skilfulness of His language; for why does He say "here," and not rather "in Me?" It is to persuade us to be humble, even though we be largely endowed with spiritual gifts. And besides, it is not at all unlikely, that had the Jews heard Him say, "that there is more than Solomon in Me," they would have ventured to speak of Him in their usual way: 'See! He says, that He is superior even to the kings who have gloriously reigned over us.' The Saviour, therefore, for the economy's sake, uses moderate language, saying, "here," instead of "in Me."

He says, moreover, that the Ninevites will appear for the condemnation of the Jews at the season of judgment. They were crude and barbarous people, ignorant of Him who by physis and in truth is God. They had never even heard of the predictions of Moses and had no knowledge of the glorious good news of prophecy. But even though this was their mental state, they repented, He says, at the preaching of Jonah. They were therefore far better than the Israelites and will condemn them. But listen to the very words: "The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it; for they repented at the preaching of Jonah, and behold! a greater than Jonah is here." "No man, having lighted a lamp, puts it into a cellar, nor under the bushel, but upon the lampstand, that they who enter in may see the light." And what was the purpose of such words as these? He counters the Jews by using an objection drawn from their own foolishness and ignorance. They said that He performed miracles not so that He might be more fully believed in, but so that He might have large numbers of followers and win the applause of those who saw His wondrous acts. He refutes this slander by using the example of a lamp. A lamp, He says, is always elevated and put upon a stand to be of use to those who see. Now let us consider the conclusion that follows from this. Before the coming of our Savior, the father of darkness, even Satan, had made the world dark and blackened all things with an intellectual gloom. But in this state the Father gave us the Son to be as it were a lamp to the world, to shine divine light on us and rescue us from Satanic darkness. But, O Jew, if you blame the lamp because it is not hidden, but on the contrary, being set on high on a stand, gives its light to those who see, then blame Christ for not wishing to be concealed, but on the contrary to be seen by all, illuminating those in darkness and shedding on them the light of the true knowledge of God. He did not therefore perform His miracles so much in order to be wondered at, nor did He seek through them to become famous, but rather so that we might believe that whereas He is God by physis, yet He became man for our sakes, but without ceasing to be what He was. And upon the holy church as a lampstand, shining by the doctrine He proclaims, He gives light to the minds of all by filling them with divine knowledge.

He says, moreover, that the Ninevites will appear for the condemnation of the Jews at the season of judgment: for they were rude and barbarous people, ignorant of Him Who by nature and in truth is God, who had never even heard of the predictions of Moses, and were without knowledge of the glorious tidings of prophecy: but even though this was their mental state, they repented, He says, at the preaching of Jonah. Far better therefore were they than the Israelites, and will condemn them. But listen to the very words: "The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it; for they repented at the preaching of Jonah, and behold! a greater than Jonah is here." "No man, having lighted a lamp, puts it into a cellar, nor under the bushel, but upon the lampstand, that they who enter in may see the light." And what was the object of such words as these? He combats the Jews by an objection drawn from their own folly and ignorance: for they said that He wrought miracles, not that He might be more fully believed in, but that He might have numbers of followers, and catch the applause of those who saw his wondrous acts. And this calumny He refutes by taking as an example the use of a lamp. For a lamp, He says, is always elevated, and put upon a stand, to be of use to those who see. And let us consider the inference which follows from this. Before then the coining of our Saviour, the father of darkness, even Satan, had made the world dark, and blackened all things with an intellectual gloom; but in this state the Father gave us the Son, to be as it were a lamp to the world, to irradiate us with divine light, and rescue us from Satanic darkness. But, O Jew, if you blame the lamp, because it is not hidden, but on the contrary, being set on high on a stand, gives its light to those who see, then blame Christ for not wishing to be concealed, but on the contrary to be seen of all, illuminating those in darkness, and shedding on them the light of the true knowledge of God. He did not therefore fulfil His miracles so much in order to be wondered at, nor seek by them to become famous, as that we might rather believe, that whereas He is God by nature, yet He became man for our sakes, but without ceasing to be what He was. And upon the holy church as a lamp-stand, shining by the doctrine He proclaims, He gives light to the minds of all by filling them with divine knowledge.

While Jesus was speaking, a certain Pharisee invited Him to dine with him, and He went in and reclined at the table. But when the Pharisee saw this, he was surprised that Jesus had not first washed before dinner. But the Lord said to him, "Now you Pharisees clean the outside of the cup and the dish, but what is within you is full of greed and wickedness. You foolish ones, did not He who made the outside also make the inside? But give as alms whatever you have, and behold, everything is clean to you."

11:37-41. And as He was speaking, a certain Pharisee besought Him to dine with him: and He went in and lay down to meat. But the Pharisee, when he saw it, wondered that He had not first washed before dinner. But the Lord said unto him, Now do you Pharisees make clean the outside of the cup and the dish,, but that which is within you is full of rapine and wickedness. O you little-minded, did not He Who made that which is without, make that which is within also? But whatever there is give as alms, and behold! every thing is clean unto you.

The very wise Paul truly tells us that "Christ came into the world to save sinners." For this was His aim, and for this purpose He humbled Himself to the emptying of His glory, and appeared on earth in the flesh, and lived among men. For it was right that, as the Creator and Lord of all, He should give a saving hand to those who had fallen into sin, and show to those who were wandering in error a pathway that would lead them straight to every good work and the excellence of virtuous deeds. And it is said somewhere also by one of the holy prophets, concerning those who have been called by faith to the knowledge of His glory, "And they shall be all taught of God." How, therefore, does He lead us into everything that is useful? By humbling Himself to be with sinners, and condescending sometimes even to those things that He would not, so that He might save many. That this was the case we may see by the lessons from the gospel now set before us. For one of the Pharisees, it says, asked Him to dine at his house, "and He went in, and lay down to eat." And yet how is it not plain to everyone that the gang of the Pharisees were always wicked and impure, hateful to God, and envious, ready for anger, naturally prideful, and always bold to speak against Christ the Savior of us all? For they found fault with His divine miracles, and gathering wicked groups of advisers, plotted His death. How then did He become their guest? Was He not aware of their maliciousness? But how can this be safely affirmed? For as God He knows all things. What therefore is the explanation? It is this: that He was especially eager to admonish them, in this resembling the most excellent physicians. For they apply the remedies of their art to those who are most dangerously ill, struggling against the disease under which they suffer, and relieving its cruel attacks. As they therefore without restraint gave way to a foolish mind, it was necessary for Christ to speak to them what was necessary and useful for their salvation. For as He Himself somewhere says, "He came not to call the righteous, but sinners to repentance." And again He also said that "they who are whole need not a physician, but they who are sick."

THE very wise Paul truly tells us, that "Christ came into the world to save sinners." For this was His aim, and for this purpose He humbled Himself to the emptying of His glory, and appeared upon earth in the flesh, and conversed with men. For it was right, that as being the Creator and Lord of all, He should give a saving hand to those who had fallen into sin, and show unto them that were wandering in error, a pathway that would lead them straight unto every good work, and the excellence of virtuous deeds. And it is said somewhere also by one of the holy prophets, concerning those who have been called by faith to the knowledge of His glory "And they shall be all taught of God." How, therefore, does He lead us into every thing that is useful? By humbling Himself to be with sinners, and condescending sometimes even to those things that He would not, that so He might save many. That this was the case we may see by the lessons from the gospel now set before us; for one of the Pharisees, it says, besought Him to dine at His house: "and He went in, and lay down to meat." And yet how is it not plain to every one, that the gang of the Pharisees were always wicked and impure, hateful to God, and envious, ready for anger, of innate pride, and ever bold of speech against Christ the Saviour of us all? For they found fault with His divine miracles, and gathering wicked troops of counsellors, plotted His death. How then did He become their guest? Was He not aware of their maliciousness? But how can this be safely affirmed? For as God He knowcth all things. What therefore is the explanation? It is this, that He was especially anxious to admonish them, therein resembling the most excellent physicians. For they apply the remedies of their are to those who are most dangerously ill, struggling against the disease under which they suffer, and assuaging its cruel attacks. As they therefore without restraint gave way to an infatuated mind, it was necessary for Christ to speak unto them what was requisite and useful for their salvation. For as He Himself somewhere says, "He came not to call the righteous, but sinners to repentance." And again He also said, that "they who are whole need not a physician, but they who are sick."

The Pharisee therefore invited Jesus to a meal for some purpose of his own, and the Savior of all accepted, as I said, for the sake of the economy. But He used the occasion as an opportunity to give instruction, not spending the time of their gathering in enjoying food and delicacies, but in the task of making those who were assembled there more virtuous. And the dull-minded Pharisee himself provided an occasion for His teaching, for "he wondered," it says, "that He had not washed before dinner." Did he wonder at Him, then, as if He had done something the Pharisee approved of, as being especially worthy of the saints? This was not his view—how could it be? On the contrary, he was offended because, having the reputation among them of being a righteous man and a prophet, Jesus did not conform Himself to their unreasonable customs. For they washed before eating, as though they could free themselves from all pollution by doing so. But this was very absurd. For washing with water is highly useful for those who are physically unclean, but how can it free people from the defilement of the mind and heart?

The Pharisee therefore for some purpose of his own invites Him to an entertainment: and the Saviour of all submits, as I said, to this, for the economy's sake. But He made the matter an opportunity of giving instruction, not consuming the time of their meeting in the enjoyment of food and delicacies, but in the task of making those more virtuous who were assembled there. And the dull Pharisee himself supplied an occasion for His discourse, for "he wondered," it says, "that He had not washed before dinner." Did he then wonder at Him, as having done something of which he approved, as being especially worthy of the saints? This was not his view: how could it be? On the contrary he was offended, because having the reputation among them of a righteous man and a prophet, He did not conform Himself to their unreasonable customs. For they washed before meat, as though they so freed themselves from all pollution. But this was very absurd. For the washing with water is highly useful for those who are unclean in body; but how can it free men from the defilement of the mind and heart?

Our point is this: O foolish Pharisee, you boast greatly about your knowledge of the sacred Scriptures and are constantly quoting the law of Moses. So tell us, where did Moses give you this command? What commandment can you cite, ordained by God, requiring people to wash before meals? The waters of sprinkling were indeed given by Moses' command for cleansing bodily uncleanness, serving as a type of the baptism that is truly holy and cleansing—the baptism in Christ. Those who were called to the priesthood were also bathed in water, for the divine Moses bathed Aaron and the Levites with him. Through this baptism enacted in type and shadow, the law was declaring that even its own priesthood did not possess what is sufficient for sanctification but instead needs divine and holy baptism for true cleansing. Furthermore, it beautifully shows us that the Saviour of all is sufficient to sanctify and cleanse from all defilement, through holy and precious baptism, we ourselves who are the generation consecrated to and chosen by God. But clearly, Moses nowhere commands washing before eating as a duty. Why then do you marvel, or for what reason are you offended, O Pharisee? He who Himself spoke it long ago has not violated the command of Moses. And as I said, the law which you profess to honor has nowhere given you any such commandment.

Our argument however is this: O foolish Pharisee, you boast much of your knowledge of the sacred Scriptures: you are ever quoting the law of Moses. Tell us therefore where Moses gave you this precept? What commandment can you mention, ordained by God, requiring men to wash before meat? The waters of sprinkling were indeed given by the command of Moses for the cleansing of corporeal uncleanness, as being a type of the baptism which really is holy and cleansing, even that in Christ. Those also who were called to the priesthood were bathed in water: for so did the divine Moses bathe Aaron, and the Levites with him, the law thereby declaring by means of the baptism enacted in type and shadow, that even its priesthood had not that which suffices for sanctification, but, on the contrary, needs divine and holy baptism for the true cleansing: and further, beautifully showing us that the Saviour of all is sufficient to sanctify and cleanse from all defilement, by means of holy and precious baptism, ourselves, who are the generation consecrated to and elect of God. Plainly however, he nowhere commands it as a duty to wash before eating. Why therefore do you wonder, or for what reason are you offended, O Pharisee? He Who Himself spoke it in old time has not violated the precept of Moses: and, as I said, the law, which you makea profession of honouring, has nowhere given you any such commandment.

But what did the Savior say? He rebuked them at just the right moment, saying, "Now you Pharisees make clean the outside of the cup and the dish, but what is within you is full of robbery and wickedness." It would have been easy for the Lord to use other words to instruct the foolish Pharisee, but He found an opportunity and, so to speak, connected His teaching with what was right in front of them. Since it was mealtime and they were sitting at the table, He used the cup and the dish as a clear comparison, showing that those who sincerely serve God must be pure and clean not only from bodily impurity but also from the hidden impurity within the mind—just as those utensils that serve the table must be cleansed both from the impurities on the outside and from those on the inside. "For He who made," He says, "that which is without, made also that which is within"—meaning that the One who created the body also made the soul. Since both are the works of one virtue-loving God, their purification must be the same.

But what said the Saviour? He most opportunely rebuked them, saying, "Now you Pharisees make clean the outside of the cup, and the dish; but that which is within you is full of rapine and wickedness." For it would have been easy for the Lord to have used other words with the view of instructing the foolish Pharisee, but He found an opportunity, and, so to speak, connects His teaching with what was before their eyes. For as it was the time of eating, and of sitting at table, He takes as a plain comparison the cup and the dish, and shows that those who sincerely serve God must be pure and clean, not only from bodily impurity, but also from that hidden within in the mind; just, for instance, as those utensils also that serve the table must be cleansed both from those impurities that are on the outside, and also as well from those that are within. "For He who made," He says, "that which is without, made also that which is within:" by which is meant, that He Who created the body made also the soul. As therefore they are both the works of one virtue-loving God, their purification must be uniform.

But this was not how the Scribes and Pharisees acted. As far as their reputation for being clean went, they were eager to do everything possible. They went around looking sad, as if they were pale from fasting. And as the Savior says, they made the hems of their robes broad and widened their phylacteries, and they stood in the streets and prayed so that many people would see them. They wanted praise from men rather than from God, and they wanted to win the applause of those watching them. To put it briefly, while they presented themselves to onlookers as the very model of the virtuous life according to the law, they completely rejected being lovers of God. They were "whitened tombs," as the Savior said, "which on the outside are beautiful, but inside are full of dead men's bones and all uncleanness." But Christ does not want us to be like them. Instead, he wants us to be spiritual worshipers, holy and blameless in both soul and body. For one of our fellow believers said, "Cleanse your hands, you sinners, and purify your hearts, you double-minded." And the prophet David sings somewhere, "Create in me a clean heart, O God, and renew a right spirit within me." And again the prophet Isaiah speaks as if in the person of God: "Wash yourselves, make yourselves clean; put away the evil of your deeds from before my eyes. Stop doing evil." Notice how precise this expression is, for his words are "Put away the evil of your deeds from your souls from before my eyes." The wicked sometimes escape the eyes of men, but they can never escape the eyes of God. Therefore, since God sees what is secret, it is our duty to put away wickedness from before his eyes.

But this was not the practice of the Scribes and Pharisees; for so far as the mere reputation went of being clean, they were anxious to do every thing. They went about with sad looks, as though pale from fasting; and as the Saviour says, "made broad the hems of their robes, and widened their phylacteries, and stood in the streets and prayed, that they might be seen of many," wishing rather to have praise of men than God, and to carry off the applause of the spectators. And, to speak briefly, while they exhibited themselves to the lookers on as the very pattern of the life of virtue that is by the law, they in every possible way withdrew from being lovers of God. "Whitened sepulchres were they," as the Saviour said, "which on the outside are beautiful, but inside are full of bones of the dead, and of all uncleanness." But Christ wills not that we be such as these, but rather spiritual worshippers, holy and without blame both in soul and body. For one also of our communion said, "Cleanse your hands you sinners, and sanctify your hearts, you double-minded." And the prophet David somewhere sings, "Create in me a clean heart, O God, and renew a right spirit within me." And again the prophet Isaiah speaks as in the person of God, "Wash you, make you clean; put away iniquities from your souls from before My eyes. Cease from your iniquities." Observe the exactness of the expression: for His words are, "From before My eyes put away iniquities from your souls." For the wicked do sometimes escape the eyes of men, but never can they escape those of God. It is our duty therefore, inasmuch as God sees what is secret, to put away wickedness from before His eyes.

But the Pharisees had no knowledge of any such method of virtuous living. What medicine, then, did the Savior offer them after His rebukes? How did He who struck them make them whole? "Whatever you have," He says, "give as alms, and behold, everything is pure to you." Yet we affirm that there are many ways of virtuous conduct, such as meekness, humility, and other related virtues. Why, then, did He pass over these and command them to be compassionate? What answer do we give to this? The Pharisees were extremely greedy and enslaved to base profit, accumulating stores of wealth with grasping hands. For the God of all even said somewhere concerning them: "How has the faithful city Zion, that was full of judgment, become a harlot! Righteousness dwelt in her, but now murderers! Your silver is debased; your merchants dilute the wine with water; your princes are rebellious, partners with thieves, loving bribes, chasing after rewards; they do not judge the fatherless and pay no attention to the widow's case." He therefore deliberately addressed that particular disease which possessed them, tearing their greed up by the roots, so that once delivered from its wickedness and having attained purity in mind and heart, they might become true worshipers.

But the Pharisees had no knowledge of any such method of virtuous living: what medicine therefore did the Saviour offer them after His rebukes? How did He Who struck them make them whole? "Whatever you have," He says, " give as alms: and lo! every thing is pure unto you." And yet we affirm that there are many ways of virtuous conduct, such for instance as meekness, humility, and other kindred virtues: why therefore did He omit these, and command them to be compassionate? What answer do we make to this? The Pharisees then were exceedingly avaricious, and the slaves of base gains, and accumulated with greedy hand stores of wealth. For the God of all even somewhere said concerning them, "How has the faithful city Zion, that was full of judgment, become a harlot! Righteousness lodged in her, but now murderers! Your silver is adulterate; your merchants mingle the wine with water; your princes are disobedient, the partners of thieves, loving bribes, running after recompense; they judge not the fatherless, and regard not the suit of the widow." He purposely therefore had regard to that malady which had possession of them, and tears their avarice up by the root, that being delivered from its wickedness, and attaining to purity in mind and heart, they might become true worshippers.

In all these things, the Savior acted according to the plan of salvation. When He was invited to a banquet, He provided spiritual food not only to His host but to all who were feasting with Him. Let us also pray to Him for this spiritual food, for "He is that living Bread, which came down from heaven, and gives life unto the world." To God the Father be praise and dominion through Him and with Him, together with the Holy Spirit, forever and ever. Amen.

The Saviour therefore in all these things acted in accordance with the plan of salvation; and being invited to a banquet, bestowed spiritual food, not only upon His entertainer, but upon all those who were feasting with Him. And let us too pray Him for this spiritual food; for "He is that living Bread, which came down from heaven, and gives life unto the world:" by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

But woe to you, Pharisees! You tithe mint and rue and all herbs, yet you neglect justice and the love of God. These things you ought to have done, without leaving the others undone. Woe to you, Pharisees! For you love the best seats in the synagogues and greetings in the marketplaces. Woe to you! For you are like graves that are not visible, and the people who walk over them do not know it.

11:42-44. But woe unto you, Pharisees! who tithe mint and rue and all herbs, and pass over judgment and the love of God. But these things ought you to have done, and not to leave the other undone. Woe unto you, Pharisees! for you love the uppermost seat in the synagogues, and greetings in the markets. Woe unto you! for you are as those graves which appear not, and the men that walk over them know it not.

Those who carefully observe the sacred commandments do not dare in any way to offend the God of all. They understand the truth of what is written: "Whoever keeps the whole law but offends in one particular point becomes guilty of all. For He who said, 'You shall not commit adultery,' also said, 'You shall not kill.' If then you do not commit adultery but yet kill, you have become a transgressor of the law." Therefore, breaking one commandment violates the law—that is, it proves the person to be outside the law. But when someone disregards those commandments that are especially important above the rest, what words will he find that can save him from the punishment he deserves? The Lord proved that the Pharisees deserved these severe criticisms when he said, "Woe unto you, Pharisees! who tithe mint and rue and all herbs, and pass over judgment and the love of God. These things ought you to have done, and not to pass by the other, that is, to leave them undone." For while they ignored, as if they were unimportant, those duties they were especially obligated to practice—such as judgment and the love of God—they carefully and strictly observed, or rather commanded the people under their authority to observe, only those commandments that were a source of great income for themselves.

THOSE who are exact observers of the sacred commandments do not venture in any way whatsoever to offend the God of all. For they feel the truth of what is written, "That whosoever shall keep the whole law, but shall offend in one particular, becomes guilty of all. For He Who said, You shall not commit adultery, said also, You shall not kill. If then you do not commit adultery, but yet kill, you are become a transgressor of the law." The transgression therefore of one commandment transgresses the law, that is, proves the man to be without the law. But when any one disregards those commandments, which especially are important above the rest, what words will he find able to save him from deserved punishment? That the Pharisees then merited these severe censures, the Lord proved against them, saying, "Woe unto you, Pharisees! who tithe mint and rue and all herbs, and pass over judgment and the love of God. These things ought you to have done, and not to pass by the other, that is, to leave them undone." For while they omitted, as of no importance, those duties which they were especially bound to practice, as, for instance, judgment and the love of God, they carefully and scrupulously observed, or rather commanded the people subject to their authority to observe, those commandments only which were a way and means of great revenues for themselves.

To explain these things to you more fully, my beloved, I must speak as follows. The law of Moses commanded that the Israelites offer tithes to the priests. For it said, "The sons of Levi shall have no inheritance among the children of Israel. The offerings of the Lord are their inheritance." Whatever anyone offered for the glory of God as a tithe, God set apart for those whose office it was to minister, and this was their inheritance. But since the Pharisees were especially greedy and fond of shameful profit, they commanded that this law of tithing be observed carefully and scrupulously, not even omitting the most insignificant and trivial herbs, while they carelessly disregarded what they ought to have observed—namely, the more essential commandments given by Moses, such as judgment (by which is meant justice in passing judgment) and the love of God. For it would have been just judgment and an upright sentence to consider everything that was commanded deserving of equal care and attention, and not to neglect things of primary importance while paying scrupulous attention only to those things that brought them profit. And the effect of love for God would have been to avoid making Him angry in any respect and to dread violating any part whatsoever of the law.

Put more fully to explain these things to you, my beloved, I must speak as follows. The law of Moses commanded tithes to be offered to the priests by the Israelites. For it spoke thus; "The sons of Levi shall have no inheritance among the children of Israel. The offerings of the Lord are their inheritance." For whatsoever was offered by any one for the glory of God, on the score I mean of tithe, this God set apart for those whose office it was to minister; and this was their inheritance. But inasmuch as the Pharisees above all others were covetous, and fond of disgraceful gains, they commanded that this law of tithing should be observed carefully and scrupulously, so as not even to omit the most paltry and insignificant herbs; while they carelessly disregarded what they ought to have observed, namely, the more essential commandments given by Moses; such, for instance, as judgment, by which is meant justice in passing judgment, and the love of God. For it would have been a just judgment, and an upright sentence, to have considered every thing that was commanded deserving of equal care and attention, and not to neglect things of primary importance, while they paid a scrupulous regard to those only which were to their profit. And the effect of love to God would have been to avoid making Him angry in any respect, and to dread the violation of any part whatsoever of the law.

Or to put it in another light, one may say that judgment would have been to decree just sentences and to make no unfair decision on any matter whatsoever. And this too was disregarded by the Pharisees, for the Spirit rebuked them through the voice of David, saying, "God arose in the congregation of the Gods, and in the midst of the Gods He judges. How long will you judge unjustly, and accept the persons of the wicked?" He also accused them through the voice of Isaiah, saying, "How has the faithful city Zion, that was full of judgment, become a harlot? Righteousness lodged in her, but now murderers. Your silver is adulterate: your merchants mingle the wine with water: your princes are disobedient, the partners of thieves, loving bribes, running after recompense: they judge not the fatherless, and regard not the suit of the widow." For to judge unjustly is not the part of those who practice love for the brethren, but rather the crime of an iniquitous mind, and a clear proof of falling away into sin. While therefore you tithe mint, He says, and rue, and every herb, and ordain that the commandment on these points is to be strictly kept, you choose to give no attention to the weightier matters of the law, to those commandments, I mean, which are more especially necessary and beneficial to the soul, and by means of which you might prove yourselves honorable and holy, and full of such praises as belong to those whose desire is to love God and please Him.

Or to put it in another light, one may say, that judgment would have been to decree just sentences, and to make upon no matter whatsoever an unfair decision. And this too was disregarded by the Pharisees; for the Spirit rebuked them by the voice of David, thus saying, "God arose in the congregation of the Gods, and in the midst of the Gods He judges. How long will you judge unjustly, and accept the persons of the wicked?" He accused them also by the voice of Isaiah, saying, "How has the faithful city Zion, that was full of judgment, become a harlot? Righteousness lodged in her, but now murderers. Your silver is adulterate: your merchants mingle the wine with water: your princes are disobedient, the partners of thieves, loving bribes, running after recompense: they judge not the fatherless, and regard not the suit of the widow." For to judge unjustly is not the part of those who practice love to the brethren, but the crime rather of an iniquitous mind, and a plain proof of a falling away into sin. While therefore you tithe mint, He says, and rue, and every herb, and ordain that the commandment upon these points is to be strictly kept, you deign to give no attention to the weightier matters of the law, to those commandments, I mean, which are more especially necessary and beneficial to the soul, and by means of which you might prove yourselves honourable and holy, and full of such praises as become those whose desire it is to love God, and please Him.

Christ adds another woe to those already spoken, saying, "Woe to you, Pharisees, who love the uppermost seat in the synagogues, and greetings in the market places." Is this rebuke useful only to the Pharisees? No, its benefit extends even to us, for through the rebukes He addressed to them, He brings about our improvement as well. It is true that those who are mature in mind and who love right conduct find in the rebukes of others the means of their own safety. They naturally avoid imitating them and do not expose themselves to being caught in similar faults. Therefore, the accusation Christ brings against the Pharisees—that they seek greetings in the market places and the uppermost seats in the synagogues or meetings—shows that they were fond of praise and given to empty display and absurd arrogance. What could be worse than this? Such conduct must be hateful to everyone, being boastful and irritating, lacking the praises of virtue, and intent solely on stealing the reputation of being honorable. How incomparably superior to such people is the one who is poor in spirit, gentle, and affable; who does not love boasting but is courteous; who does not deceive people with outward and false appearances, but is rather a true worshiper, adorned with that rational beauty which the divine Word imprints in us through all virtue and holiness and righteousness.

And He adds yet another woe to those already spoken, saying, "Woe unto you, Pharisees, who love the uppermost seat in the synagogues, and greetings in the market places," Is then this reproof useful to the Pharisees only? Not so: for the benefit of it extends even unto us: for by the rebukes He addressed to them, He effects also our improvement. For true it is, that those who are perfect in mind, and lovers of upright conduct, find in the rebukes of others the means of their own safety. For they of course avoid imitating them, and do not expose themselves to being caught in similar faults. The accusation therefore which Christ brings against the Pharisees, that they seek for greetings in the market places, and the uppermost seats in the synagogues, or meetings, shows that they were fond of praise, and wont to indulge themselves in empty ostentation, and an absurd superciliousness. And what can be worse than this? or how must not such conduct be hateful to every man, as being boastful and annoying, and destitute of the praises of virtue, and intent solely upon stealing the reputation of being honourable. And how must not he be incomparably superior to men thus disposed, who is poor in spirit, and gentle, and affable; not loving boasting, but courteous; not deceiving men by outside and fictitious disguises, but being rather a true worshipper, and adorned with that rational beauty which the divine Word imprints in us by means of all virtue and holiness and righteousness.

For if we must prove ourselves better than others—and there is nothing to prevent this—let the judgment of superiority be given to us by God, by our excelling them in conduct and morals, and in a wise and blameless knowledge of the sacred scriptures. For to be greeted by others and seated higher than one's friends does not at all prove that we are people of merit, for this is possessed by many who, far from being virtuous, are rather lovers of pleasure and lovers of sin. For they extract honors from everyone because they possess either vast wealth or worldly power.

For if we must prove ourselves better than others,—-and there is nothing to prevent this,—-let the sentence of superiority be given us of God, by our excelling them in point of conduct and morals, and in a wise and blameless knowledge of the sacred scriptures. For to be saluted by others, and seated higher than one's friends, does not at all prove us to be persons of merit: for this is possessed by many, who, so far from being virtuous, are rather lovers of pleasure, and lovers of sin. For they wrest honours from every one, because of their possessing either vast wealth or worldly power.

But the fact that we are admired by others without their investigating us or thinking carefully about it, and without their knowing our true condition, does not at all make us chosen in the presence of God, who knows all things. The Savior immediately demonstrates this by saying, "Woe to you, for you are like those graves which do not appear, and the people who walk over them do not know it." Notice, I ask you, very clearly the force of this example. Those who want to be greeted by everyone in the marketplace and anxiously consider it a great thing to have the best seats in the synagogues are no different from graves that are not visible, which on the outside are beautifully decorated but are full of all impurity. See here, I ask you, that hypocrisy is completely condemned, for it is a hateful disease, both toward God and toward people. For whatever the hypocrite appears to be and is thought to be, that is what he is not. Instead, he borrows, so to speak, the reputation of goodness, and by doing so exposes his actual wickedness, for the very thing which he praises and admires, he will not practice. But it is impossible for you to hide your hypocrisy for long, for just as the figures painted in pictures fade away as time dries up the colors, so also hypocrisies, after escaping notice for a very short time, are soon exposed as being really nothing.

But that our being admired by others without investigation and inconsiderately, and without their knowing our real state, does not at all make us elect in the presence of God, Who knows all things, the Saviour at once demonstrates by Saying; "Woe unto you, for you are as those graves which appear not, and the men who walk over them know it not," Observe, I pray, very clearly the force of the example. Those who desire to be saluted by every one in the marketplace, and anxiously consider it a great matter to have the foremost seats in the synagogues, differ in no respect from graves that appear not, which on the outside are beautifully adorned, but are full of all impurity. See here, I pray, that hypocrisy is utterly blamed: for it is a hateful malady, both towards God and men. For whatsoever the hypocrite seems, and is thought to be, that he is not: but he borrows, so to speak, the reputation of goodness, and thereby accuses his real baseness: for the very thing which he praises and admires, he will not practise. But it is a thing impossible for you long to hide your hypocrisy: for just as the figures painted in pictures fall off, as time dries up the colours, so also hypocrisies, after escaping observation for a very little time, are soon convicted of being really nothing.

We must be genuine worshippers, not people who seek to please others, or else we will fall away from being servants of Christ. For the blessed Paul says somewhere, "For now do I persuade men or God? Or do I seek to please men? If I yet pleased men, I should not be the servant of Christ." When it comes to moral excellence, mere appearances are simply absurd and deserve neither respect nor praise. Just as counterfeit and flawed gold coins are rejected, so the hypocrite is viewed with contempt by both God and human beings. But the person who is genuine receives admiration—for example, Nathaniel, about whom Christ said, "Behold one truly an Israelite, in whom is no guile." The person who is like this is valued before God. He is considered worthy of crowns and honors, is given a glorious hope, and is "a fellow-citizen with the saints, and of the household of God."

We then must be true worshippers, and not as wishing to please men, lest we fall from being servants of Christ. For so the blessed Paul somewhere speaks; "For now do I persuade men or God? or do I seek to please men? If I yet pleased men, I should not be the servant of Christ." For suppositions in matters of moral excellence are simply ridiculous, and worthy neither of account nor admiration. For just as in gold coins, that which is counterfeit and faulty is rejected, so the hypocrite is regarded with scorn both by God and men. But he who is true meets with admiration; just, for instance, as Nathaniel, of whom Christ said, "Behold one truly an Israelite, in whom is no guile." He who is such is esteemed before God; he is counted worthy of crowns and honours; has a glorious hope given him; and is "a fellow-citizen with the saints, and of the household of God."

Let us therefore flee from the disease of hypocrisy, and may a pure and uncorrupted mind dwell within us instead, shining with glorious virtues. For this will unite us to Christ, through whom and with whom praise and dominion belong to God the Father, with the Holy Spirit, forever and ever, Amen.

Let us therefore flee from the malady of hypocrisy: and may there rather dwell within us a pure and uncorrupt mind, resplendent with glorious virtues. For this will unite us unto Christ; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

One of the lawyers responded and said to Him, "Teacher, when You say these things, You insult us too." And He said, "Woe to you lawyers as well! For you load people down with burdens that are heavy and hard to bear, yet you yourselves will not lift a finger to help carry these burdens. Woe to you! For you build the tombs of the prophets, though your fathers killed them. So you are witnesses who approve of what your fathers did: they killed the prophets, and you build their tombs."

11:45-48. Then answered one of the lawyers, and said unto Him, Teacher, in saying these things you reproach us also. And He said, Also unto you, lawyers, woe! for you burden men with burdens heavy and grievous to be borne; and you yourselves touch not the burdens with one of your fingers. Woe unto you! for you build the sepulchres of the prophets, and your fathers killed them. Therefore you bear witness, and approve of the deeds of your fathers: for they indeed killed them, and you build their sepulchres.

Reproof is naturally a difficult thing for anyone to bear, but it is not without benefit to those who are sober-minded. It leads them to perform actions that make them worthy of honor and lovers of virtuous pursuits. However, those who rush eagerly into wickedness and whose hearts are set against admonition are driven into greater sins by the very things that should have made them more sober-minded, and they are only hardened by the words of those who try to help them. As an example of this mindset, consider those who among the Jews were called lawyers. The Saviour of all was rebuking the Pharisees as men who had wandered far from the right way and fallen into inappropriate practices. He blamed them for being boasters, hypocrites, lovers of greetings in the marketplaces, and for wanting to sit in front of everyone else in the synagogues. He further called them "whitewashed tombs, which look beautiful on the outside but inside are full of dead men's bones and all impurity." At these words, the group of wicked lawyers became indignant, and one of them stood up to challenge the Saviour's statements, saying, "Teacher, in saying these things, You reproach us also." What great ignorance! What blindness of mind and understanding to everything necessary! These men condemn themselves. Or rather, the force of truth showed them to be liable to the same accusations as the Pharisees, of one mind with them, and partners in their evil deeds, since they think that what Christ said to the others was also spoken against them. Tell me, why are you angry? When any reproof is directed at the Pharisees, you say that you are being reproached. You therefore confess your own deeds. You are clearly aware that you are the same type of person. But if you consider it a reproach for such things to be said about you, and yet you do not change your behavior, you are found to be blaming your own conduct. If you hate reproof because it is a reproach, show yourself to be above the faults you are charged with—or better yet, do not regard the word of correction as a reproach. Do you not see that those who heal people's bodies discuss with the sick the causes that have brought on their illnesses and use strong medicines to counteract what has happened, yet no one is angry with them for this or regards what they say as a reproach? But you are weak-minded in bearing admonitions and refuse to learn what passions are bringing injury to your heart. It would be far better to love reproof and ask for deliverance from your illnesses and healing for the wounds of your soul. It would be far better to say, "Heal me, O Lord, and I shall be healed; save me, and I shall be saved, for You are my praise."

REPROOF is ever, so to speak, a thing difficult for any man to bear: but it is not without profit to the soberminded: for it leads them to the duty of performing those things which make them worthy of honour, and lovers of virtuous pursuits. But those who run into wickedness with all eagerness, and whose heart is set against admonition, are hurried into greater sins by the very things that should have made them more soberminded, and are only hardened by the words of those who try to benefit them. And, as an example of this state of mind, behold those who among the Jews were called lawyers. For the Saviour of all was rebuking the Pharisees, as men that were wandering far from the right way, and fallen into unbecoming practices. For He blamed them as being boasters, as hypocrites, as loving greetings in the markets, and as wishing to sit in front of everybody else in the synagogues: and He further called them "whited sepulchres, which on the outside are beautiful, but inside are full of dead men's bones and all impurity." At these things the band of wicked lawyers was indignant, and one of them stood up to controvert the Saviour's declarations, and said; "Teacher, in saying these things, You reproach us also." Oh what great ignorance! what blindness in mind and understanding unto every thing necessary! These men subject themselves to blame: or rather the force of truth showed them to be liable to the same accusations as the Pharisees, and of one mind with them, and partners of their evil deeds, if they thus consider that what Christ said unto the others was spoken also against them. For tell me, for what reason are you angry? When any reproof is addressed to the Pharisees, you say that you are reproached. You confess therefore your deeds. You are conscious, of course, to thyself of being a similar character. But if you consider it a reproach for ought of this sort to be said of you, and nevertheless do not alter your behaviour, it is your own conduct you are found blaming. If you hate reproof as being a reproach, show thyself superior to the faults with which you are charged: or rather do not regard as a reproach the word of correction. Do you not see that those who heal the bodies of men converse with the sick upon the causes which have brought on their maladies, and use pungent drugs to counteract what has happened: but no one is angry with them on this account, or regards what they say as a reproach. But you are weak-minded in bearing admonitions, nor consent to learn what those passions are which are bringing injury to your heart. Far better would it be to love reproof, and ask for deliverance from your maladies, and healing for the ulcers of your soul. Far better were it rather to say, "Heal me, O Lord, and I shall be healed: save me, and I shall be saved: for You are my praise."

None of these concerns enters the minds of the lawyers. Instead, they dare to say, "In speaking these things, You reproach us also," ignorantly calling "reproach" what was actually a reproof meant for their benefit and advantage. How does Christ respond? He makes His reproof even sharper and humbles their empty pride, saying, "Woe to you lawyers also! For you burden men with heavy and grievous burdens, yet you yourselves do not touch these burdens with even one of your fingers." He builds His argument against them using a clear example. The law was admittedly burdensome to the Israelites, as the divine disciples themselves acknowledged. They even rebuked those who were trying to make believers return to the legal ritual, saying, "Now why are you testing God by putting a yoke on the disciples' necks that neither we nor our fathers were able to bear?" The Savior Himself taught us this, crying out, "Come to Me, all you who are weary and heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am meek and lowly in heart, and you will find rest for yourselves." Those under the law, He says, are weary and heavy laden, while He calls Himself meek, as if the law had no such character. As Paul says, "Whoever has despised Moses' law is put to death without mercy on the testimony of two or three witnesses." Woe to you, therefore, O lawyers, He says, for while you bind grievous and intolerable burdens and lay them on those under the law, you yourselves will not touch them. While commanding that Moses' ordinance be kept inviolate and passing sentence of death on anyone who despises it, they themselves paid no attention whatsoever to actually performing its precepts. Paul also rebukes them for acting this way, saying, "You are called a Jew and rest in the law and boast of God, and know His will and discern what is excellent, being instructed by the law. You are confident that you are a guide to the blind, an instructor of the foolish, a teacher of children, having in the law the form of knowledge and truth. You then who teach others, do you not teach yourself? You who say that people should not steal, do you steal? You who say that people should not commit adultery, do you commit adultery? You who despise idols, do you plunder the sanctuary? You who boast in the law, do you dishonor God by transgressing the law?" The teacher is rejected with shame when his conduct does not match his words. Our Savior also passes severe punishment on him, saying, "Whoever has taught and done shall be called great, but whoever teaches and does not do shall be called small in the kingdom of heaven." For the same reason, the Savior's disciple also writes to us, "Let not many of you become teachers, my brethren, knowing that we will receive greater condemnation. For we all stumble in many ways."

Nothing however of this sort enters the mind of the lawyers, but they venture even to say; "In speaking these things, You reproach us also:" ignorantly giving the name of reproach to a reproof which was for their benefit and advantage. What then does Christ reply? He makes His reproof yet more severe, and humbles their empty pride, thus saying; "Also to you, lawyers, woe! for you burden men with burdens heavy and grievous to be borne: and you yourselves touch not the burdens with one of your fingers." He frames His argument against them out of a plain example. For the law was confessedly grievous to the Israelites, as the divine disciples also acknowledged. For they even rebuked those who were endeavouring to make such as had already believed desire to return to the legal ritual: for they said; "And now why tempt you God, to put a yoke upon the neck of the disciples, which neither we nor our fathers were able to bear? And the Saviour Himself taught us this, crying out and saying; "Come unto Me, all you weary, and heavy laden; and I will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart; and you shall find rest for your-selves." Weary then and heavy laden are those, He says, who are under the law: while He calls Himself meek, as though the law had nothing in it of this character. For, as Paul says; "Whosoever has despised Moses' law is put to death without mercy at the mouth of two or three witnesses." Woe to you, therefore, He says, O lawyers: for while you bind burdens grievous to be borne, and intolerable to carry, and lay them on those who are under the law, you yourselves will not touch them. For while commanding that the ordinance of Moses should be kept inviolate, and passing sentence of death upon any who despise it, they themselves paid not the slightest heed to the duty of performing its precepts. As accustomed thus to act, the wise Paul also rebukes them, saying; "Behold you are called a Jew, and rest in the law, and make your boast of God; and know His will, and discern the things that are more excellent, being instructed by the law; and are confident of thyself, that you are a guide of the blind; an instructor of those without understanding; a teacher of babes; and that you have the form of knowledge and of truth in the law. You therefore that teach others, teach you not thyself? you that say that men should not steal, do you steal? you that say that men should not commit adultery, do you commit adultery? And you that despise idols, do you plunder the sanctuary? And you that boast in the law, by the transgression of the law despise you God?" For the teacher is rejected with infamy when his conduct does not agree with his words. Upon him our Saviour also passes the sentence of severe punishment: "for whosoever," He says, "has taught and done, shall be called great: but whosoever shall teach and not do, he shall " be called small in the kingdom of heaven." And for the same reason the disciple of the Saviour also writes to us; "Let there not be many teachers among you, my brethren; knowing that we shall receive the greater condemnation. For in many things we all of us commit wrong."

After showing the worthlessness of this abominable group of lawyers, He continues with a reproof directed at all the Jewish leaders: "Woe unto you! for you build the sepulchres of the prophets: and your fathers killed them. Therefore you bear witness, and approve of the deeds of your fathers; for they indeed killed them, and you build their sepulchres." Let us carefully examine what the Savior means, for what wicked act can we say they committed by building tombs for the saints? Were they not rather giving them distinguished honor? There is no doubt about this. Therefore we must see what Christ is teaching us. The ancestors of the Jews had repeatedly put the holy prophets to death when they brought them the word of God and led them to the right way. But their descendants, acknowledging that the prophets were holy and worthy of respect, built sepulchres or tombs over them, honoring them in a way fitting for saints. So their fathers killed them, while they, believing the prophets were holy men, became judges of those who killed them. For by deciding to honor those who had been put to death, they accused the others of wrongdoing. But these people, who condemned their fathers for such cruel murders, were about to commit equally guilty crimes—indeed, the same or even more abominable offenses. For they killed the Prince of Life, the Savior and Deliverer of all, and added other abominable murders to their wickedness toward Him. Stephen was put to death not because he was accused of anything shameful, but rather for admonishing them and speaking to them what is contained in the inspired Scriptures. And they committed other crimes against every saint who preached to them the Gospel message of salvation.

And having thus shown the worthlessness of this abominable crew of lawyers, He goes on to utter a common reproof to all the chiefs of the Jews: "Woe unto you! for you build the sepulchres of the prophets: and your fathers killed them. Therefore you bear witness, and approve of the deeds of your fathers; for they indeed killed them, and you build their sepulchres." Let us then carefully examine what the Saviour means; for what wicked act can we say that they were guilty of in building the tombs of the saints? Were they not rather doing them distinguished honour? What doubt can there be of this? It is necessary therefore to see what it is which Christ teaches us. The ancestors then of the Jews had from time to time put the holy prophets to death, when bringing them the word of God, and leading them unto the right way: but their descendants, acknowledging that the prophets were holy and venerable men, built over them sepulchres or tombs, as bestowing upon them an honour suitable to the saints. Their fathers therefore slew them; but they, as believing that they were prophets and holy men. became the judges of those that slew them. For by determining to pay honour to those who had been put to death, they thereby accused the others of having done wrongfully. But they, who condemned their fathers for such cruel murders, were about to incur the guilt of equal crimes, and to commit the same, or rather more abominable offences. For they slew the Prince of Life, the Saviour and Deliverer of all: and added also to their wickedness towards Him other abominable murders. For Stephen was put to death, not as being accused of any thing base, but rather for admonishing them, and speaking unto them what is contained in the inspired Scriptures. And other crimes besides were committed by them against every saint who preached unto them the Gospel message of salvation.

The lawyers and Pharisees were therefore condemned in every way, as being haters of God, boastful, and lovers of pleasure more than lovers of God, and as everywhere refusing to be saved. For this reason Christ constantly added that word "woe," as something peculiarly belonging to them. By Him and with Him be praise and dominion to God the Father, with the Holy Spirit, forever and ever, Amen.

The lawyers therefore and Pharisees were reproved in every way, as being haters of God, and boastful, and lovers of pleasure more than lovers of God: and as everywhere hating to be saved. For this reason Christ added always that word "woe," as something peculiarly theirs: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

Woe to you, lawyers, for you have taken away the key of knowledge. You did not enter in yourselves, and you hindered those who were trying to enter. And when He came out from there, the scribes and Pharisees began to press Him aggressively and to silence Him on many matters, lying in wait to trap Him with something from His own mouth. Meanwhile, many thousands of people had gathered, so that they were trampling on one another. He began to say to His disciples first of all, "Beware in yourselves of the leaven of the Pharisees, which is hypocrisy. For nothing is covered that will not be revealed, nor hidden that will not be known. Everything you have spoken in the darkness will be heard in the light, and what you have spoken privately in inner rooms will be proclaimed on the housetops."

11:52… 12:1-3. Woe unto you, lawyers: for you have taken away the key of knowledge: you entered not in, and those that are entering in you hindered. And as He came out from thence, the scribes and Pharisees began to urge Him vehemently, and to put Him to silences about many things, lying in wait to catch something out of his mouth. Meanwhile many myriads of the people having assembled, so that they trod one upon another, He began to say unto His disciples first of all, Beware in yourselves of the leaven of the Pharisees, which is hypocrisy. For there is nothing covered, that shall not be revealed: neither hid, that shall not be known. All things whatsoever you have spoken in darkness, shall be heard in the light: and that which you have spoken in the ear in chambers, shall be proclaimed upon the housetops.

Those who study the sacred Scriptures and know the Lord's will, if they are virtuous people and concerned for the good of others and skilled in leading them correctly toward everything admirable, will be rewarded with every blessing if they carry out their duties seriously. The Savior assures us of this when He says, "Who then is a faithful and wise servant, whom his Lord has set over his household, to give them meat in its season? Blessed is that servant, whom his Lord shall come and find so doing: verily, I say unto you, that he will set him over all that he has." But if he is lazy and careless and causes those entrusted to his care to stumble so that they fall from the right way, he is utterly miserable and in danger of hopeless punishment. For Christ Himself has said again, "Whosoever therefore shall offend one of these little ones, which believe in Me, it were better for him that the millstone of an ass were hung about his neck, and that he were drowned in the depths of the sea."

THOSE who search the sacred Scriptures, and know the Lord's will, if they are virtuous men, and anxious for the people's good, and skilled in leading them aright unto every thing that is admirable, shall be rewarded with every blessing, if they discharge their duties with earnestness. And of this the Saviour assures us where He says, "Who then is a faithful and wise servant, whom his Lord has set over his household, to give them meat in its season? Blessed is that servant, whom his Lord shall come and find so doing: verily, I say unto you, that he will set him over all that he has." But if he be indolent, and neglectful, and a cause of offence to those entrusted to his charge, so as for them to fall from the right way, most miserable is he, and in danger of hopeless punishment. For again Christ Himself has said; "Whosoever therefore shall offend one of these little ones, which believe in Me, it were better for him that the millstone of an ass were hung about his neck, and that he were drowned in the depths of the sea."

Of faults this serious, Christ proved those guilty who claimed to be skilled in the law—I mean the scribes and lawyers. For this reason He said to them, "Woe also to you lawyers who have taken away the key of knowledge." By the key of knowledge we understand the law itself is meant, along with justification in Christ—by faith in Him, I mean. For though the law existed in shadow and type, those types present the truth to us, and those shadows portray the mystery of Christ to us in many ways. A lamb was sacrificed according to the law of Moses. They ate its flesh, they anointed the doorposts with its blood, and they overcame the destroyer. But the blood of a mere sheep could not turn away death. It was Christ, then, who was typified under the form of a lamb—He who endures to be the victim for the life of the world and saves by His blood those who partake of Him. One could mention many other examples as well, through which we can recognize the mystery of Christ sketched out in the shadows of the law. And Christ Himself once said to the Jews, "There is one who accuses you, even Moses, in whom you trusted. For if you had believed Moses, you would have also believed Me, for he wrote of Me." And again, "Search the Scriptures, for in them you think that you have eternal life, and it is they that testify of Me. And you are not willing to come to Me, that you may have life." For every word of divinely inspired Scripture looks to Him and refers to Him. Whether it is Moses who speaks—he, as has been shown, was typifying Christ—or whether you name the holy prophets, they also proclaimed to us in many ways the mystery of Christ, preaching beforehand the salvation that is by Him.

Of faults thus grievous, Christ proved them guilty who professed to be skilled in the law; the scribes, I mean, and lawyers: and for this reason he said unto them; "Also to you lawyers woe! who have taken away the key of knowledge." By the key of knowledge we consider that the law itself is meant, and justification in Christ, by faith I mean in Him. For though the law was in shadow and type, yet those types shape out to us the truth, and those shadows depict to us in manifold ways the mystery of Christ. A lamb was sacrificed according to the law of Moses; they ate its flesh, they anointed the lintels with its blood, and overcame the destroyer. But the blood of a mere sheep could not turn away death. It was Christ then Who was typified under the form of a lamb, Who endures to be the victim for the life of the world, and saves by His blood those who are partakers of Him. And one might mention many other instances as well, by means of which we can discern the mystery of Christ, sketched out in the shadows of the law. And He Himself once when speaking to the Jews said, "There is one that accuses you, even Moses, in whom you trusted. For if you had believed Moses, you would have also believed Me; for he wrote of Me." And again; Search the Scriptures: for in them you think that you have eternal life; and it is they that testify of Me. And you are not willing to come unto Me, that you may have life." For every word of divinely inspired Scripture looks unto Him, and refers to Him. And whether it be Moses who speaks, he, as has been shown, was typifying Christ: or be it the holy prophets that you name, they also proclaimed to us in manifold ways the mystery of Christ, preaching beforehand the salvation that is by Him.

It was therefore the duty of those called lawyers, because they studied the law of Moses and were well acquainted with the words of the holy prophets, to open, so to speak, the doors of knowledge to the Jewish crowds. For the law directs people to Christ, and the devout announcements of the holy prophets lead, as I said, to the acknowledgment of Him. But the so-called lawyers did not do this. On the contrary, they took away the key of knowledge, by which you should understand the guidance of the law, or really faith in Christ. For knowledge of the truth comes through faith, as the prophet Isaiah says somewhere: "If you will not believe, neither shall you understand." This same way of salvation by faith in Christ He previously declared to us through the holy prophets, saying: "Yet a little, a little while, and he that comes shall come, and shall not tarry. And whosoever shall draw back, in him My soul shall have no pleasure." What is meant by a person drawing back is his giving way to laziness. When He says, therefore, that no one who has been called must draw back, it means that if he becomes lazy in his progress toward the grace that comes through faith, My soul shall have no pleasure in him.

It was the duty therefore of those who were called lawyers, because they studied the law of Moses, and were well acquainted with the words of the holy prophets, to open, so to speak, to the Jewish multitudes the doors of knowledge. For the law directs men unto Christ, and the pious announcements of the holy prophets lead, as I said, to the acknowledgment of Him. But this the so-called lawyers did not do, but on the contrary they took away the key of knowledge, by which you are to understand the guidance of the law, or really faith in Christ. For by faith is the knowledge of the truth, as the prophet Isaiah somewhere says; " If you will not believe, neither shall you understand." This same way of salvation by faith in Christ He before declared unto us by the holy prophets, saying; "Yet a little, a little while, and he that comes shall come, and shall not tarry. And whosoever shall draw back, in him My soul shall have no pleasure." And what is meant by a person's drawing back is his giving way to slothfulness. When therefore He says, that no one of those who have been called must draw back, it means, that if he grow slothful in his progress towards the grace which is by faith, My soul shall have no pleasure in him.

But the fact that the fathers were proven by faith is demonstrated by examining their deeds. Take, for instance, the patriarch Abraham, who was called the friend of God: what is written of him? "Abraham believed God, and it was counted unto him for righteousness: and he was called the friend of God." And it is written again, "By faith Noah, when it was revealed to him of things not yet seen, prepared the ark for the saving of his house, in which few, that is, eight persons, were saved by water." And the blessed Paul has laid down for us a definition, so to speak, or rather a general law, saying, "Without faith it is impossible for anyone whatsoever to please God." "For by it," he said, "the elders, that is, those in old time, obtained a good report."

But that the fathers were proved by faith, the examination of their deeds demonstrates. Take, for instance, the patriarch Abraham, who was called the friend of God: what is written of him? "Abraham believed God, and it was counted unto him for righteousness: and he was called the friend of God." And it is written again; "By faith Noah, when it was revealed to him of things not seen as yet, prepared the ark for the saving of his house, in which few, that is, eight persons, were saved by water." And the blessed Paul has laid down for us a definition, so to speak, or rather a general law, thus saying; "Without faith it is impossible for any one whatsoever to please God." "For by it, he said, the elders, that is, those in old time, obtained a good report."

But these so-called lawyers had taken away the key of knowledge, for they would not let people believe in Christ the Savior of all. He performed miracles in many different ways: raising the dead from their graves, restoring sight to the blind beyond all hope, making the lame walk, cleansing lepers, and rebuking unclean spirits. But they, though they should have regarded him with admiration because of these things, despised his divine signs. Making the people entrusted to their care stumble, they said, "This man casts out devils only by Beelzebub the prince of the devils." Here then you see them taking away the key of knowledge. He taught in their synagogues and revealed to his hearers that good and acceptable and perfect will of God the Father, but they could not leave even these teachings of his without blame. For they called out to the crowds, "He has a devil and is utterly mad. Why do you listen to him?" In truth, therefore, they took away the key of knowledge: they did not enter themselves, and they hindered the others.

But these so-called lawyers had taken away the key of knowledge; for they would not let men believe in Christ the Saviour of all. He wrought miracles in manifold ways; raising the dead from their graves; restoring beyond all hope their sight to the blind; making the lame whole in their feet; cleansing lepers; and rebuking unclean spirits. But they, though it was their duty to regard Him with admiration because of these things, despised His divine signs: and making the people entrusted to their charge to stumble, they said; "This man casts not out devils but in Beelzebub the prince of the devils." Here then you see them taking away the key of knowledge. He taught in their synagogues; He revealed to His hearers that good and acceptable and perfect will of God the Father; but they cannot leave even these His instructions without blame: for they called out to the multitudes, "He has a devil, and is utterly mad. Why hear you Him?" In truth therefore they took away the key of knowledge: they went not in themselves, and the others they hindered.

And so being indignant at this reproof, "they began," it says, "to urge Him vehemently"—by which is meant to attack Him with cunning, oppose Him, and show their hatred of Him. And they ventured also, it says, even "to put Him to silence about many things." And what again is the meaning of their putting Him to silence? It is that they required Him to answer their wicked questions at once, without time to consider, expecting of course that He would slip up and say something open to objection. But they did not know that He was God; or rather, they were scoffers, proud and contemptuous. And therefore Christ told His friends, that is, His disciples, to "beware of the leaven of the Pharisees and scribes," meaning by leaven their false pretense. For hypocrisy is hateful to God and abominated by man, bringing no reward and utterly useless for the salvation of the soul—or rather, it is the cause of the soul's destruction. For though it may sometimes escape detection for a while, before long it is sure to be exposed and bring disgrace upon them, like ugly women who are stripped of the external embellishment they had produced by artificial means.

And thus being indignant at this reproof, ''they began," it says, "to urge Him vehemently;" by which is meant, to attack Him with cunning, and oppose Him, and show their hatred of Him. And they ventured also, it says, even "to put Him to silence about many things." And what again is the meaning of their putting Him to silence? It is that they required Him at once, and so to speak, without consideration to make answer to their wicked questions; expecting forsooth that he would fall, and say something or other open to objection. But they knew not that He was God; or rather, they were despisers, and proud and contemptuous. And therefore it was that Christ told His friends, that is, His disciples, to "beware of the leaven of the Pharisees and scribes," meaning by leaven their false pretence. For hypocrisy is a thing hateful to God, and abominated by man, bringing no reward, and utterly useless for the salvation of the soul, or rather the cause of its perdition. For though sometimes it may escape detection for a little, yet before long it is sure to be laid bare, and bring upon them disgrace; like ill-featured women, when they are stripped of that external embellishment which they had produced by artificial means.

Hypocrisy is therefore foreign to the character of the saints, for Christ showed that nothing we do or say can escape God's notice when He said, "For there is nothing covered that shall not be revealed: neither hid that shall not be known." All our words and actions will be revealed on the day of judgment. Hypocrisy is therefore pointless effort. Our duty is to prove ourselves true worshipers, serving God with a free and open face, not submitting our judgment to those who take away the key of knowledge. Instead, we should see even in the law the mystery of Christ and grasp the words of the holy prophets to strengthen our knowledge of Him. His disciple also taught us this, saying, "We have for confirmation the word of prophecy, into which you do well to look, as upon a torch shining in a dark place, until the day dawn, and the star of light arise in your hearts." The day has now dawned on us who are in Christ, and the star of the rational dawn has risen, since we possess a correct and blameless knowledge of Him. For He Himself has placed divine knowledge in our mind and heart, being the Savior and Lord of all, by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.

Hypocrisy therefore is a thing foreign to the character of the saints: for that it is impossible for those things that are done and said by us to escape the eye of the Deity, He showed by saying; "For there is nothing covered that shall not be revealed: neither hid that shall not be known." For all our words and deeds shall be revealed at the day of judgment. Hypocrisy therefore is superfluous trouble; and our duty is to prove ourselves true worshippers, serving God with free and open countenance, not submitting our judgment to those who take away the key of knowledge, but seeing even in the law the mystery of Christ, and seizing upon the words of the holy prophets to confirm our knowledge of Him. For this His disciple also taught us thus saying; "We have for confirmation the word of prophecy, into which you do well to look, as upon a torch shining in a dark place, until the day dawn, and the star of light arise in your hearts." On us then who are in Christ the day has shone, and the star of the rational dawn has arisen, possessing as we do a correct and blameless knowledge of Him: for He has Himself put into our mind and heart divine knowledge, being the Saviour and Lord of all; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

This homily is suitable to be read during a time of conflict and persecution for faith in God.

THIS HOMILY IS FIT TO BE READ IN A TIME OF STRUGGLE AND PERSECUTION FOR FAITH IN GOD.

I tell you, my friends, do not fear those who kill the body and after that can do nothing more. But I will show you whom you should fear: fear Him who, after He has killed, has power to cast into hell. Yes, I tell you, fear Him. Are not five sparrows sold for two pennies? Yet not one of them is forgotten before God. Even the hairs of your head are all numbered. Do not be afraid. You are worth more than many sparrows.

12:4-7. And I say unto you, My friends, Fear not them that kill the body, and afterwards have nothing more to do. But I will show you Whom you shall fear: fear Him Who after He has killed has power to cast into hell: yea, I say unto you, fear Him. Are not five sparrows sold for two halfpence; and not one of them is forgotten before God. But even the hairs of your head are all numbered. Fear not: you are of more value than many sparrows.

Patience and an enduring, courageous mind form the impenetrable armor of the saints, for these qualities make them approved and radiant with the praises of piety. One of the holy apostles spoke this way at one time: "In patience possess your souls," and at another: "You have need of patience, that by doing the will of God, you may receive the promise." Through such manly virtues we become famous, praiseworthy, and renowned among people everywhere, and worthy of the honors and blessings that are prepared for the saints—those very things which "eye has not seen, nor ear heard," as wise Paul says. And how could those things not be worth gaining and admirable, when they surpass our understanding and reason? Therefore, as I said, He prepares those who love Him for spiritual fortitude, speaking in this way: "I say unto you, My friends."

PATIENCE, and an enduring and courageous mind, form the impenetrable armour of the saints: for they render them approved and resplendent with the praises of piety. For one also of the holy apostles thus spake, at one time; "In patience possess you your souls:" at another; "You have need of patience, that by doing the will of God, you may receive the promise." By such manly virtues we become famous, and praiseworthy, and renowned among men everywhere, and worthy of honours and the blessings that are prepared for the saints: even those which "eye has not seen, nor ear heard," as wise Paul says. And how must not those things be worth the gaining and admirable, which surpass our understanding and reason? And therefore, as I said, He prepares those who love Him for spiritual fortitude, thus speaking; "I say unto you, My friends."

This teaching, then, does not seem to apply to everyone without exception, but only to those who clearly love Him with their whole heart and can rightly say, "Who shall separate me from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" For those who do not yet have a sure, certain, and well-established love for Him may perhaps keep their faith in Him as long as they live in peaceful times. But if distress or persecution troubles them even a little, they turn away and abandon Him, losing both their faith and the impulse that moved them to love Him. Just as young plants that have recently sprouted cannot withstand the force of too violent a wind because they have not yet driven their roots deep, while those that are firmly established and well rooted remain secure in the ground even when a gale of fierce winds shakes them, so those whose minds are not yet firmly and securely fixed on Him are very easily led astray and quickly desert, while those who have stored up and possess in their minds and hearts a secure and unwavering love for Him are unchangeable in mind and steadfast in heart. They rise above all laziness, look with contempt on the most unbearable dangers, mock at terrors, and even ridicule the violence of death. Therefore, the commandment to act in this way belongs to those who love Him.

His present discourse therefore does not, as it seems, belong to every one absolutely: but, on the contrary, to those only who evidently love Him with all their heart, and can fitly say; "Who shall separate me from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" For those who have as yet no sure and certain and well-founded love of Him, as long as they live in tranquil times, may indeed possibly preserve their faith in Him: but if distress or persecution harass them a little, they turn away and forsake Him, losing, together with their faith, that which stirred them up to love Him. For just as young plants, which have lately sprung up, cannot endure the violence of too tempestuous a wind, because they have not as yet struck their roots deep; while those which are firmly fixed, and well rooted, remain secure in the ground, even though a gale of fierce winds shake them: so those whose mind is not yet firmly and securely fixed upon Him are very easily drawn aside, and readily desert; while those who have stored up and possais in mind and heart a secure and unwavering love of Him, are unalterable in mind, and unwavering in heart, being superior to all indolence, and looking with contempt upon the most intolerable dangers, and making a mock at terrors, so as even to ridicule the violence of death. The commandment therefore so to act belongs to those who love Him.

But who are those who love Him? They are, we might say, people who share His mind and are eager to follow in His footsteps. And His disciple encourages us toward this by saying, "Since Christ has suffered for us in the flesh, arm yourselves for His sake with the same mind." He laid down His life for us and was "among the dead as one free." For death did not attack Him as it attacks us—because of sin—since He was and is far removed from all sin and incapable of wrongdoing. But He endured it willingly for our sake, because of His boundless love for us. Listen to Him say this plainly: "Greater love has no man than this, that a man lay down his life for his friends." So how is it not utterly shameful not to give back to Christ, as a necessary debt, what we have received from Him? And to put it another way: as His friends, we should not fear death, but rather imitate the faith of the holy fathers. The patriarch Abraham, when tested, offered his only son Isaac, "believing that God was able to raise him up even from the dead." What terror of death, then, can come upon us now that "Life has abolished death"? For Christ is "the Resurrection and the Life."

But who are those who love Him? They are, so to speak, such as are like-minded with Him, and anxious to follow in His footsteps. And to this His disciple encourages us by saying; "Forasmuch then as Christ has suffered for us in the flesh, do you for His sake arm yourselves with the same mind." He laid down His life for us, and was "among the dead as one free." For death did not attack Him, as it attacks us, because of sin: for He was and is far removed from all sin, and incapable of iniquity: but of His own will He endured it for our sakes, because of His boundless love toward us. For listen to Him as He plainly says; "Greater love has no man than this, that a man lay down his life for his friends." And how then is it not a most base thing not to return to Christ, as a most necessary debt, that which we have received of Him? And, to put it in another light; as being His friends, we ought not to fear death, but rather imitate the faith of the holy fathers. The patriarch Abraham, when tempted, offered his only-begotten son Isaac, "accounting that God was able to raise him up even from the dead." What terror of death, therefore, can assail us, now that "Life has abolished death?" for Christ is "the Resurrection and the Life."

We must also keep in mind that crowns are won through hard work. In athletic competitions, it is vigorous effort combined with skill that perfects those powerful athletes. In battle, courage and a brave spirit are most valuable to those who are experienced in warfare, while the man who throws away his shield is mocked even by his enemy. If the deserter survives, he lives in disgrace. But the one who remained steadfast in battle and stood firmly and courageously with all his strength against the enemy is honored if he wins the victory, and if he falls, he is regarded with admiration. We should think of our situation in the same way. To endure patiently and carry on the struggle with courage brings great reward, is highly desirable, and earns for us the blessings given by God. But to refuse to suffer physical death for the love of Christ brings upon us lasting—indeed, never-ending—punishment. Human anger can at most reach the body, and physical death is the worst they can inflict on us. But when God punishes, the loss does not affect the flesh alone—how could it? The wretched soul is also cast with the body into torments. Therefore, let us choose instead the honored death, for it lifts us up to the beginning of eternal life, to which are necessarily joined those blessings that come from God's generosity. And let us flee from and reject a shameful life—a life that is cursed and brief, and that leads down to bitter and everlasting torment.

And this too we must bear in mind, that the crowns are to be won by labour. It is strong exertion united with skill that perfects those mighty athletes in the games. It is courage and a brave mind that are most serviceable to those who are skilled in battles: while the man who throws away his shield is ridiculed even by the foe: and if the runaway live, he leads a life of disgrace. But he who was steadfast in the battle, and stood stoutly and courageously with all his might against the enemy, is honoured if he win the victory; and if he fall, is looked upon with admiration. And so ought we to reckon for ourselves; for to endure patiently, and maintain the conflict with courage, brings with it great reward, and is highly desirable, and wins for us the blessings bestowed by God: while to refuse to suffer death in the flesh for the love of Christ, brings upon us lasting, or rather never-ending punishment. For the wrath of man reaches at most to the body, and the death of the flesh is the utmost that they can contrive against us: but when God punishes, the loss reaches not to the flesh alone;—-how could it?—-but the wretched soul also is cast alone; with it into torments. Let our lot therefore rather be the honoured death; for it makes us mount up to the commencement of an eternal life, to which of necessity are attached those blessings also which come from the divine bounty: and let us flee from and despise a life of shame; a life accursed, and of short duration, and which leads down to bitter and everlasting torment.

And to provide yet another means of support for our minds, He forcefully added that five sparrows are barely worth two small coins, and yet not one of them is forgotten before God. Further, He said that even the individual hairs of your head are all numbered. Consider, therefore, how great is the care He takes of those who love Him. For if the Preserver of the universe extends His help to things so worthless, and descends, so to speak, to the smallest creatures, how can He forget those who love Him, especially when He takes such great care of them and graciously visits them to the point of knowing precisely each detail of their condition, and even how many hairs are on their head?

And to bestow yet another means of succour upon our minds, He forcibly added; "that five sparrows are scarcely perhaps worth two halfpence, and yet not one of them is forgotten before God." And further, He said; "that also the separate hairs of your head are all numbered." Consider, therefore, how great care He takes of those that love Him. For if the Preserver of the universe extends His aid to things thus worthless, and descends, so to speak, to the smallest animals, how can He forget those who love Him, especially when He takes so great care of them, and deigns so to visit them, as to know exactly each particular of their state, and even how many are the hairs of their head?

Where, then, is the empty and foolish talk of pagan pride? "Where is the wise? Where is the scribe? Where is the disputer of this world? Has not God made foolish the wisdom of the world?" For some of them completely deny the providence of God, while others claim it extends only as far as the moon, and they set limits to it as if they had been given this authority. To such people we would say: Is the providence of God too weak to reach down to what is below, even down to us, or is the Creator of all too tired to see what we do? If they say it is too weak, this is simply stupidity and nothing else. But if they present the divine nature as subject to laziness, they thereby make it also subject to envy. And this again is blasphemy, a crime than which none is greater. But they reply that it is burdensome to the divine and supreme will to impose upon it the care of all these earthly matters. They do not know how great is that nature which the mind cannot understand nor speech describe, and which rules over all. For to it all things are small, and so the blessed prophet Isaiah teaches us where he says: "If it is true that all the nations are as a drop from a bucket, and are reckoned as the turn of a balance, and shall be counted as spit, to what have you likened the Lord?" For what is one drop from a bucket? And what is the turn of a balance? And what too is spit—that is, a single act of spitting? If this, therefore, is the position of all things toward God, how can it be a great matter to Him, or one that causes Him trouble, to have the care of all things? The harmful opinions of the pagans are therefore devoid of reason.

Where, then, is the vain and senseless babbling of heathen boasting? "Where is the wise? Where is the scribe? Where is the disputer of this world? has not God made foolish the wisdom of the world? For some of them entirely deny the providence of God: while others make it reach down as far only as the moon, and set bounds to it, as though they had had this authority committed to them. Unto such we would say: Is the providence of God too weak to reach down to that which is below, and even as far as unto us, or is the Creator of all too weary to see what we do? If then they say that it is too weak, this is mere stupidity, and nothing else. But if they represent the divine nature as subject to indolence, they make it thereby liable also to envy. And this again is blasphemy, and a crime than which none is greater. But they answer, it is giving trouble to the divine and supreme will to impose upon it the care of all these earthly matters. They know not how great is that nature which the mind cannot understand nor speech describe, and which rules over all. For to it all things are small: and so the blessed prophet Isaiah teaches us where he says; "If it is true that all the nations are as a drop from a cask, and are reckoned as the turn of a balance, and shall be counted as spittle, to what have you likened the Lord?" For what is one drop from a cask? and what is the turn of a balance? and what too is spittle?—-that is, a single expectoration? If therefore this be the position of all things towards God, how can it be a great matter to Him, or one that occasions Him trouble, to have the care of all things? The noxious sentiments therefore of the heathen are bereft of reason.

Let us therefore not doubt that with a generous hand He will give His grace to those who love Him. For either He will not allow us to fall into temptation, or if by His wise purpose He permits us to be caught in the snare so that we may gain glory through suffering, He will most certainly give us the power to endure it. The blessed Paul is our witness to this, saying, "God is powerful, Who will not allow you to be tempted beyond what you are able, but will with the temptation also provide a way of escape, that you may be able to bear it." For He Who is the Savior and Lord of us all is the Lord of powers, by Whom and with Whom, to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.

Let us therefore not doubt but that with rich hand He will bestow His grace upon those who love Him. For either He will not permit us to fall into temptation: or if, by His wise purpose, He permit us to be taken in the snare, in order that we may gain glory by suffering. He will most assuredly grant us the power to bear it. And of this the blessed Paul is our witness, who says; "God is powerful, Who will not suffer you to be tempted above that you are able, but will with the temptation also make a way of egress, that you may be able to bear it." For He Who is the Saviour and Lord of us all, is the Lord of powers: by Whom and with Whom, to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

This homily is also appropriate to be read during a time of struggle and persecution for faith in God.

THIS HOMILY ALSO IS FIT TO BE READ IN A TIME OF STRUGGLE AND PERSECUTION FOR FAITH IN GOD.

I say to you, whoever confesses Me before men, the Son of man will also confess him before the angels of God. But whoever denies Me before men will be denied before the angels of God. And whoever speaks a word against the Son of man, it will be forgiven him, but to the one who blasphemes against the Holy Spirit, it will not be forgiven him.

12:8-10. And I say unto you, that whosoever shall confess Me before men, him shall the Son of man also confess before the angels of God. But he that shall deny Me before men, shall be denied before the angels of God. And whosoever shall speak a word against the son of man, it shall be forgiven him: but unto him that blasphemes against the Holy Spirit, it shall not be forgiven him.

Here too, you who love to hear, fill yourselves with the words of holiness. Receive within you the knowledge of the sacred doctrines, so that by advancing successfully in the faith, you may obtain the crown of love and steadfastness in Christ. For He bestows it not upon those whose heart is faint and easily shaken, but rather on those who can rightly say, "For to me to live is Christ, and to die is gain." For those who live holily live unto Christ, and those who endure dangers for the sake of devotion to Him gain the incorruptible life, being crowned by His decree before the judgment seat of God. And this He teaches us, saying, "Whosoever shall confess Me before men, him shall the Son of man also confess before the angels of God."

HERE too, you who love to hear, replenish yourselves with the words of holiness: receive within you the knowledge of the sacred doctrines, that advancing prosperously in the faith, you may obtain the crown of love and steadfastness in Christ. For He bestows it, not upon those whose heart is faint and easily shaken, but rather on those who can with fitness say; "For to me to live is Christ, and to die is gain." For those who live holily, live unto Christ; and those, who for piety towards Him, endure dangers, gain the life incorruptible, being crowned by His decree before the judgment seat of God. And this He teaches us, saying; "Whosoever shall confess Me before men, him shall the Son of man also confess before the angels of God,"

It is therefore extremely important for us to understand who confesses Christ, and what constitutes a right and blameless confession of Him. The very wise Paul writes to us: "Do not say in your heart, 'Who shall ascend into heaven?' (that is, to bring Christ down), or 'Who shall descend into the deep?' (that is, to bring Christ up from the dead). But what does the Scripture say? The Word is near you, in your mouth and in your heart—that is, the Word of faith which we preach—because if you confess with your mouth that Jesus is the Lord, and believe in your heart that God raised Him from the dead, you shall live. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation." In these words the mystery of Christ is explained most excellently. First of all, it is our duty to confess that the Son, who came forth from God the Father and who is the Only-begotten of His ousia, even God the Word, is Lord of all—not as one who has lordship bestowed upon Him from outside and by designation, but as being Lord by nature and in truth, just as the Father is. Next, we must believe that "God raised Him from the dead"—that is, when having become man, He suffered in the flesh for our sake, and thus He rose from the dead. The Son is therefore, as I said, Lord, yet He must not be counted among those other lords to whom the name of lordship is given and assigned. For He alone, as I said, is Lord by nature, being God the Word, who surpasses every created thing. The wise Paul teaches us this when he says: "Though there may be so-called gods in heaven or on earth—as indeed there are many gods and many lords—yet for us there is one God the Father, from whom are all things and for whom we exist, and one Lord Jesus Christ, through whom are all things and through whom we exist." But even though there is only one God, whose name is the Father, and one Lord, who is the Son, the Father is not excluded from being Lord by virtue of being God by nature, nor does the Son cease from being God because He is Lord by nature. For perfect freedom belongs only to the divine and supreme ousia, being completely separate from the yoke of servitude—or rather, having creation placed in subjection under its feet. Therefore, even though the Only-begotten Word of God became like us and, insofar as concerns the measure of human nature, was placed under the yoke of slavery (for He deliberately paid the Jewish tax-collectors the two-drachma tax according to the law of Moses), He did not hide the splendor of the glory that dwelt in Him. For He asked the blessed Peter: "The kings of the earth—from whom do they collect tribute and poll-tax? From their own children or from strangers?" And when Peter said, "From strangers," He said, "Then the children are free." The Son is therefore Lord in His own nature, as being free, just as the wise Paul has again taught us, writing: "But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, as by the Lord, the Spirit." "Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty." Notice therefore how he affirms that the Spirit is Lord—not as possessing sonship, for He is the Spirit and not the Son—but as being co-essential with the Son, who is Lord and free, and thus proven by this natural equality with Him to possess the freedom that befits God.

It is then a thing above all others worthy of our attention to see who it is that confesses Christ, and in what way one may rightly and blamelessly confess Him. Most wise Paul, therefore writes to us, "Say not in yours heart, Who shall ascend unto heaven? that is to bring Christ down: or who shall descend into the deep? that is, to bring Christ up from the dead. But what says the Scripture? The Word is nigh you, in your mouth and in your heart; that is, the Word of faith which we preach: because if you shall say with your mouth that Jesus is the Lord, and shall believe in your heart that God raised Him from the dead, you shall live. For with the heart man believes unto righteousness, and with the mouth confession is made unto salvation." In which words the mystery of Christ is most excellently explained. For first of all it is our duty to confess that the Son, Who sprang from God the Father, and Who is the Only-begotten of His substance, even God the Word, is Lord of all: not as one on whom lordship has been bestowed from without, and by imputation, but as being by nature and in truth Lord, as the Father also is. And next we must believe, that " God raised Him from the dead," that is, when having become man, He had suffered in the flesh for our sakes: for so He arose from the dead. The Son therefore is, as I said, Lord; yet must He not be reckoned with those other lords, to whom the name of lordship is given and imputed: for He alone, as I said, is Lord by nature, being God the Word, Who transcends every created thing. And this the wise Paul teaches us saying; "That though there be in heaven or in earth certain Gods many, and Lordships many: yet to us there is one God the Father, from Whom is everything and we from Him: and one Lord Jesus Christ, by Whom is everything and we by Him." But even though there be but one God, Whose name is the Father; and one Lord, Who is the Son; yet neither is the Father put aside from being Lord, by reason of His being God by nature: nor docs the Son cease from being God, because He is Lord by nature. For perfect freedom is the attribute of the divine and supreme substance only, and to be entirely separate from the yoke of servitude: or rather, to have the creation put in subjection under Its feet. And therefore, though the Only-begotten Word of God became like unto us, and, as for as regarded the measure of the human nature, was placed under the yoke of slavery:—-for He purposely paid the Jewish tax-gatherers the two drachms according to the law of Moses; —-yet He did not conceal the splendour of the glory that dwelt in Him. For He asked the blessed Peter; "The kings of the earth, of whom do they receive tribute and poll-tax; of their own children, or of strangers? And when he had said, Of strangers: Then, said He, are the children free." The Son therefore is in His own nature Lord as being free: as the wise Paul has again taught us, thus writing: "But we all, with open face, beholding as in a glass the glory of the Lord, are changed into the same likeness, from glory to glory, as by the Lord, the Spirit." "Now the Spirit is the Lord: but where the Spirit of the Lord is, there is liberty." Observe therefore how he affirms that the Spirit is Lord: not as possessed of sonship; for He is the Spirit, and not the Son; but as being co-essential with the Son, Who is Lord and free, and proved by this natural equality with Him to possess that freedom which befits God.

Whoever confesses Christ before people, as God and Lord, will be acknowledged by Him before the angels of God. But where and how? Clearly at that time when He will come down from heaven in the glory of His Father with the holy angels at the end of this world. Then He will crown His true confessor, who had an unshakable and genuine faith and made this confession accordingly. There also the company of the holy martyrs will shine, those who endured the struggle even to the point of life and bloodshed, and honored Christ through their patient endurance. For they did not deny the Savior, nor was His glory unknown to them, but they kept their loyalty to Him. Such people will be praised by the holy angels, and they themselves will glorify Christ the Savior of all for granting to the saints those honors that especially belong to them. And so the Psalmist also declares, "And the heavens shall declare His righteousness; because God is judge." And this will be the outcome for those who confess Him.

Whosoever therefore confesses Christ before men, as God and Lord, shall be acknowledged by Him before the angels of God. But where and how? Evidently at that time, when He shall descend from heaven in the glory of His Father with the holy angels at the end of this world: then shall He crown His true confessor, who possessed an unwavering and genuine faith, and so made profession. There also shall the company of the holy martyrs shine, who endured the conflict even unto life and blood, and honoured Christ by their patient endurance: for they denied not the Saviour, nor was His glory unknown to them, but they kept their fealty to Him. Such shall be praised by the holy angels; and shall themselves glorify Christ the Saviour of all, for bestowing upon the saints those honours which especially are their due. And so the Psalmist also declares, "And the heavens shall declare His righteousness; because God is judge." And such then shall be the lot of those who confess Him.

But the rest, those who denied and despised him, shall be denied: when the Judge says to them, in effect, what was spoken by the holy prophets to certain people of old: "As you have done, it shall be done to you; and your reward shall be returned upon your own head," and shall deny them in these words: "Depart from Me, you workers of iniquity, I do not know you." And who are they that shall be denied? First of all, those who, when persecution was pressing upon them and tribulation had overtaken them, abandoned the faith. The hope of such people shall depart utterly from its very root: no human words can suffice for such people, for wrath and judgment and the unquenchable fire shall receive them.

But the rest, those who denied and despised him, shall be denied: when the Judge shall say to them that, as it were, which was spoken by the holy prophets to certain of old; "As you have done, it shall be done unto you; and your requital shall be requited upon yours own head;" and shall deny them in these words: "Depart from Me, you workers of iniquity, I know you not." And who then are they that shall be denied? First of all, those who when persecution was pressing upon them, and tribulation had overtaken them, deserted the faith. The hope of such shall depart utterly from its very root: for such no human words can suffice; for wrath and judgment and the unappeasable fire shall receive them.

Heretics and their teachers also deny him. They dare to say that the Only-begotten Word of God is not truly God by nature and by physis, and they misrepresent His ineffable generation by claiming that He is not of the ousia of the Father. In fact, they count the Creator of all among created things and wickedly classify the Lord of all with those who are under the yoke, even though Paul declares that we must confess that "Jesus is Lord."

And in like manner both the followers and teachers of heresy deny him. For they venture to say that the Only-begotten Word of God is not by nature and in truth God; and they traduce His ineffable generation, by saying that He is not of the substance of the Father: yes rather, they count among things created Him Who is the Creator of all, and wickedly class with those who are under the yoke Him Who is Lord of all; although Paul affirms, that we must say that "Jesus is Lord."

The disciples of Nestorius and his empty chatter also deny Him by acknowledging two sons, one false and one true. The true one is the Word of God the Father; the false one is someone to whom the honor and name of son belongs only by imputation, who in their language is merely the son sprung from the seed of blessed David according to the flesh. The judgment upon these people is also very heavy, for they have denied "the Lord Who bought them." They have not understood the mystery of His dispensation in the flesh, for "there is one Lord, one faith," as it is written. We do not believe in a man and a God, but in one Lord, the Word Who is from God the Father, Who became man and took upon Him our flesh. So these people too are counted among those who deny Him.

The disciples also of the vain babbling of Nestorius deny Him by acknowledging two sons, one false, and one true; the true one, the Word of God the Father: the false one, to whom the honour and name of a son belongs by imputation only, who in their phrase is the son only, and sprung from the seed of the blessed David, according to the flesh. Most heavy is the judgment of these also; for they have denied "the Lord Who bought them." They have not understood the mystery of His dispensation in the flesh: for "there is one Lord, one faith," as it is written. For we do not believe in a man and a God, but in one Lord, the Word Who is from God the Father, Who became man, and took upon Him our flesh. And thus then these also are numbered among those Who deny Him.

And that blasphemy is a most wicked crime for people to commit, He has further taught us by saying "that whoever shall speak a word against the son of man" will be forgiven, but for the one who blasphemes against the Holy Spirit, it will not be forgiven. And how is this to be understood? Now if the Savior means that if any scornful word is used by any of us toward some ordinary person, that person will obtain forgiveness if he repents, the matter is free from all difficulty. For since God is by nature good, He will free from blame all those who repent. But if the statement refers to Christ himself, the Savior of all, how can someone be innocent or secure from condemnation who has spoken against Him? What we say is this: whenever anyone who has not yet learned the meaning of His mystery, nor understood that being by nature God He humbled Himself to our estate and became man, speaks anything against Him that is blasphemous to a certain extent but yet not so wicked as to be beyond forgiveness, God will pardon such things in those who have sinned from ignorance. And to explain my meaning by an example: Christ somewhere said, "I am the living bread which came down from heaven, and gives life to the world." Because some did not know His glory but thought that he was a mere man, they said, "Is not this the carpenter's son, whose father and mother we know? How does He now say that I came down from heaven?" And again, He was once standing teaching in a synagogue and was wondered at by them all. But some, it tells us, said, "How does this man know learning, having never been taught?" For of course they did not know that "in Him are all the treasures of wisdom, and the hidden things of knowledge." Such things might well be forgiven, as being spoken inconsiderately from ignorance.

And that blasphemy is a most wicked crime for men to commit, He has further taught us by saying, "that whosoever shall speak a word against the son of man", it shall be forgiven him: but unto him that blasphemes against the Holy Spirit, it shall not be forgiven." And in what way is this too to be understood? Now if the Saviour means this, that if any scornful word be used by any one of us towards some more man, he will obtain forgiveness if he repent, the matter is free from all difficulty. For as God is by nature good, He will free from blame all those who repent. But if the declaration has reference to Christ himself, the Saviour of all, how can he he innocent, or secure from condemnation, who has spoken against Him? What then we say is this; that whenever any one, who has not yet learnt the meaning of His mystery, nor understood that being by nature God, He humbled Himself to our estate, and became man, speaks anything against Him, blasphemous to a certain extent, but yet not so wicked as to pass forgiveness, such things God will pardon in those who have sinned from ignorance. And to explain my meaning by an example; Christ somewhere said, "I am the living bread which came down from heaven, and gives life to the world." Because therefore some did not know His glory, but thought that he was a mere man, they said, "Is not this the carpenter's son, Whose father and mother we know? How does He now say that I came down from heaven?" And again, He was once standing teaching in a synagogue, and was wondered at by them all. But some, it tells us, said, "How knows this man learning, having never been taught?" For of course they knew not that "in Him are all the treasures of wisdom, and the hidden things of knowledge." Such things might well be forgiven, as being spoken inconsiderately from ignorance.

But for those who have blasphemed the Godhead itself, condemnation is unavoidable, and the punishment is eternal both in this world and in the world to come.

But for those who have blasphemed the Godhead itself, condemnation is inevitable, and the punishment eternal both in this world and in that which is to come.

For by the Spirit He here means not only the Holy Spirit, but also the whole physis of the Godhead, as understood to consist in the Father, and the Son, and the Holy Spirit. And the Savior Himself also said somewhere, "God is a Spirit." Blasphemy therefore against the Spirit is against the whole supreme substance: for as I said, the physis of the Deity, as offered to our understanding in the holy and adorable Trinity, is one.

For by the Spirit He here means not only the Holy Spirit, but also the whole nature of the Godhead, as understood (to consist) in the Father, and the Son, and the Holy Spirit. And the Saviour Himself also somewhere said, "God is a Spirit." Blasphemy therefore against the Spirit, is against the whole supreme substance: for as I said, the nature of the Deity, as offered to our understanding in the holy and adorable Trinity, is one.

Let us therefore, as the writer of the book of Proverbs says, "put a door and a bar to the tongue," and draw near to the God over all, saying this: "Set a watch, O Lord, upon my mouth, and a door of safety about my lips; incline not my heart to wicked words"—for wicked words are those spoken against God. And if we fear Him in this right way, Christ will bless us. Through Him and with Him, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

Let us therefore, as the writer of the book of Proverbs says, "put a door and a bar to the tongue," and draw near to the God over all, thus saying, "Set a watch, O Lord, upon my mouth; and a door of safety about my lips; incline not my heart to wicked words;" for those are wicked words which are against God. And if thus we rightly fear Him, Christ will bless us: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever. Amen.

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

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

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Greek text is rendered using unicode.